Relief Mine

The silver is mine, and the gold is mine, saith the Lord of Hosts.

(Haggai 2:8)

A man or a woman who places the wealth of this world and the things of time in the scales against the things of God and the wisdom of eternity, has no eyes to see, no ears to hear, no heart to understand.

What are riches for? For blessings, to do good.

Then let us dispense that which the Lord gives us to the best possible use for the building up of his Kingdom, for the promotion of the truth on the earth that we may see and enjoy the blessings of the Zion of God here upon this earth.

Brigham Young

  1. of D. 15:18



Very little has been written or published concerning John Koyle’s Dream Mine. He himself wrote nothing—not even a journal—so what has been written has come from those who knew Bishop John Koyle or were witnesses to some of his prophecies and their fulfillment. He was instructed by a heavenly messenger never to write or sign anything about this mine, certainly a different policy than for other similar endeavors.

Thus after so many years, much controversy and speculation, both pro and con, have accumulated about the man and his mine. The complete story could easily provide material for a great many books. However, the significance of that man’s mission will not be properly recognized and written until that mammoth project is vindicated.

The author of this publication both knew and worked for John H. Koyle at his mine. Being closely associated with Koyle and his family and friends, I ate with him at his table, worked with him in the fields of his farm, labored under his direction at the mine, and knelt with him in prayer. I saw his greatness as an inspired instrument in the hands of God, and also saw a few of his human weaknesses. To those who really knew him, there is little doubt that he was one of those outstanding souls whom the world is rarely privileged to receive in a generation.

John Koyle’s Mine, unlike most other mines, became a spiritual project from the day of its inception. In its final destiny it will also blossom into a most sacred work under the direction of Him who has placed a seal upon the treasures of the earth. That mine was never operated as other mines—the workmen were unlike other miners, and its purposes will not be the same as any other mine. Only time shall unfold the mysteries and purposes of this remarkably strange but inspired mining venture.

—The Author

[7]                               Chapter 1                               



Gold has been a very useful metal to man from the earliest records of civilization. (Gen. 2:11) It was used primarily for ornamentation and as a standard of money. (Gen. 44:8) Gold became extremely abundant in ancient times (I Chron. 22:14, 2 Chron. 1:15, Dan. 3:1, Nah. 2:9), and was soon used for a multitude of purposes. Wirethreads of gold were woven into tapestry and into the garments of priests (Ex. 39). It also became the principle metal used in the royal crowns of kings. (Ex. 25:25)

Foremost among ancient goldsmiths was King Solomon. Vast amounts of gold were brought to him from many different mines (I Kings 10:2,14,21), and in great quantities. Solomon’s great fortunes did not come to him by luck, inheritance, nor thievery. They came to him when he appealed to God for wisdom to rule the children of Israel in righteousness, and then God bestowed upon him both wisdom and wealth.

Solomon was also given a special mission to build the holy temple that his father David failed to accomplish. To construct this grand edifice, Solomon received instructions from God as to how to build it and where to find the treasures to adorn it. Thus gold contributed greatly to the wealth and power of the kingdom of Israel and also to the beauty and splendor of God’s holy temple. It is in this portion of the scriptures that gold was used properly and without covetousness. Gold has rarely been used by man as God intended it to be used.

[8]During the Middle Ages many men were caught up in the fever of alchemy—or the ability to create gold from other metals or minerals. For hundreds of years men spent much time and money attempting to produce this precious metal from other common elements. This lust for gold has never subsided.

Whenever men have heard the word “gold”, it has acted upon them like a strange fever. The discovery of gold has created human stampedes for the precious metal. By boat, horseback or on foot, men have traversed the globe in the hope of finding their fortunes in gold. Both men and women have endured great hardships, suffered untold sacrifices, and many have died from the severe exposures to heat and cold in their futile quest for wealth.

The California gold rush created a panic and a population boom. Prices soared with the influx of people, and a little shack rented for as much as $100 per week. Food prices also soared beyond reason.

Later, in 1897, the Klondike of the Yukon became another gold rush field. Skagway was at first only a dock with a general store, but three weeks after the strike it was a boom town with 4,000 people. Food shortages caused a plate of ham and eggs to sell for $10.00. One year over 10,000 prospectors started out for Dawson, but only 2,000 made it there. Many died from cold, hunger and disease, while the others were forced to turn back.

For many centuries a legend has been handed down telling of a great gold mine called the “El Dorado” (richly gilded). It originated with the vast riches of a king who once lived in South America, but no one knew where his wealth came from. Legend says that the “El Dorado”‘ would again be found, so many men have set out to find this last treasure house of wealth. When the mines of California, Alaska, Australia and South Africa were discovered, it was hoped each one would lead to the vast fortunes of “El Dorado”. But to this day that treasure has not been uncovered.

[9]Men have abandoned the comforts of home and family to search for this mysterious metal. They have plodded across barren deserts, scaled the snow capped mountains and lived the lonely life of hermits as they picked and scratched for a glimpse of that yellow ore. John Jaques wrote:

What will not men do for gold? They will toil for it, lie for it, swear for it, steal for it, murder for it, live for it, and die for it. They will do more, and suffer more, ten times over, for gold, than they will do or suffer for eternal life and happiness. The world is almost crazy after gold, for gold is the world’s god. `For gold, men are found ready to sell themselves, soul and body—to swear black is white—to vote for anything or anybody—to cross seas and deserts—to rake mud, riddle dirt, and work with spade, pickaxe, and cradle, among ruffians and desperadoes, in California and Australia,’ yet, `What shall it profit a man if he shall gain the whole world and lose his own soul?’ (“Gold”, Mill. Star 14:369)

Gold is perhaps one of the most useful and the most beautiful of all metals. It is used in decorations, jewelry and ornaments. Men have filled their teeth and their bank vaults with it—and also adorned church altars and temples with it. Gold possesses properties which make it useful because it does not rust, corrode, or tarnish. It is soft to work with, yet resistant to most chemicals. Scientists call gold ductile because it can be drawn out into an extremely fine wire. Gold lace is made by twining extremely fine stripe of gold around silk. One troy ounce of gold can be drawn into a strand over 50 miles long. It is also called malleable because it can be hammered into extremely thin sheets. Modern technology has made gold alloy sheets or gold leaf so thin that it becomes transparent and light can shine through it. This sheeting can be pounded into a thickness of 1/200,000 of an inch thick. Most of these sheets are used in art work lettering and gilding. The [10] ancient Egyptians knew how to hammer gold into leaves so thin that it took 367,000 leaves to make a pile an inch thick.

All of the gold mined since Columbus discovered America could be place into a cube about 50 feet square. Thus it is still a rare and precious metal which men seek after.

Once the ancient children of Israel made an image of a calf from molten gold. It was then used for their worship. Today the lure and lust for gold is still an object of man’s worship. Thus, it will require a special chosen few to overcome that passion for wealth so that the purposes of God can be accomplished. When the day comes that men will not regard gold any more than any other metal, it will be the day that God can use them as His servants and bestow upon them all the treasures of the earth.

[11]                              Chapter 2                            



Dreams, and the interpretation of dreams, raised a Daniel from slavery or degrading captivity in Babylon, to wear a royal chain of gold, and to teach royalty how to rule, whilst himself presided over the governors and presidents of more than a hundred provinces. (Key to Theology, P.P. Pratt, p. 124)

Divine Instruction through Dreams


God in His wisdom, bestows many gifts and talents upon mortals so that His work on earth can be accomplished. The gift of dreams has been a common means of communication between God and mortals. He has conveyed instruction, warnings, prophecies and comfort through this wondrous manifestation. Many of God’s servants who have been given these gifts were poor, unlearned and unpopular; yet they have been willing to endure scorn, ridicule and often persecution from the worldly. Man’s opposition to the revelations of God has been a common occurrence throughout history.

It is the privilege of every child of God, in every age of the world, to receive divine revelation and spiritual gifts. He has promised to dispense His gifts to everyone. The Lord has revealed that we should——

[12]”. . . seek ye earnestly the best gifts, always remembering for what they are given; for verily I say unto you, they are given for the benefit of those who love me and keep all my commandments, and him that seeketh so to do; that all may be benefited that seek or that ask of me, … (D & C 46:8-9)

Men may receive dreams, visions, the visitation of angels, etc., according to their worthiness, for these signs would follow true believers. If men cease to have faith in God’s revelations, then the gifts and powers from God are lost. When King Saul offended God, then God refused to speak to him and “when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by the prophets.” (I Sam. 28:6) This sad story has been repeated in nearly every generation of mankind.

Today there is as much necessity for Divine revelation and spiritual gifts as there ever was; but the wickedness, the transgression and the common disbelief of men have caused God to withhold many of His spiritual blessings. It is upon this premise that the men of this generation stand to suffer the wrath of God. Famines, wars, plagues and many other forms of destruction await this generation, for they have rejected more of God’s light and revelation than any other generation of the world. With disaster impending upon this nation and the world, wise men should seek out and hold fast to the word of God for both their temporal and spiritual salvation.

Just prior to the time of destruction, God has always prepared a way and a means of protection and safety for His people. Abraham, Moses, Noah, and a host of other prophets and saints were spared because they believed in the revelations that God had given.

[13]Dreams are great and glorious gifts of God to man, and they are given for his benefit, or his holiest and most deserving servants would not alone receive them, or be called upon to interpret them. They are promised, however, by the Apostle to all believers, and that they are, indeed, believers, and that they are in that road which will lead them on to salvation. (Mill. Star 26:293)

The Lord spoke to Jeremiah saying, “The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully.” (Jer. 23:28) But all too often men fail to acquaint themselves with this useful medium through which God often dispenses his wisdom and instruction. Thus, most of God’s gifts are rejected, or misunderstood by men—and therein lies their condemnation.

. . . Now, reader, you need present revelation from God to your own dear self, in order to help you out of this nasty, confused labyrinth, and to set your feet firmly upon the solid rock of revelation. Mere flesh and blood cannot help you now. It requires an Almighty arm to effect your deliverance. Therefore, put no more trust in man, for a curse rests upon him that will be guided by the precepts of man. I do not ask you to be guided by what I say to you, unless the Lord from heaven shall reveal to you that I speak the truth, even as it is in Christ. Although I know that I am declaring heaven’s truth to you, in all sobriety, yet my knowing it does not suffice for you. You also must know it for yourself, and not for another. This is your right and your privilege. For God has made this promise to you, and not to you, reader only, but to all others whom He calls to repentance. Now, go and get revelation for yourself. (Mill. Star 15:273)

[14]Often men are saved because they believed in the revelations of God, and just as often many are destroyed because they reject them. In times of peril or disaster, God may reveal strange and peculiar ways of saving those who believe in His revelations. God commanded Abraham and others to depart out of Babylon; both Noah and Nephi were told to build a boat; Moses had to take up a rod; and Joseph had to store up grain. These were a few of many unusual but tangible means of temporal salvation. Because they were obedient, they were protected. Hence, God may use similar or other peculiar means to save His people in these last days.

King Solomon

Anciently God periodically gave great power or wealth to his people when they were obedient to Him. One of the most striking examples was the sovereign powers and tremendous wealth He bestowed upon the Kingdom of David under the rule of his son Solomon.

The era of David and Solomon was called the Golden Age of Hebrew history. David established the kingdom, but Solomon contributed most to its splendor and completion. At that time Israel became the most powerful kingdom in all the world; Jerusalem was the most magnificent city, and the temple was the most beautiful building. People came from the ends of the earth to see the glory that belonged to Israel and to hear the wisdom of Solomon. When the Queen of Sheba came and saw it, she exclaimed, “The half was not told me.”

Solomon began construction of the temple in about 966 B.C., during the fourth year of his reign (Kings 6:1) and finished it seven and a half years later. The Lord bestowed upon him wealth that has not been equalled since. God was piled upon his kingdom in great abundance. The temple was probably the most expensive edifice ever undertaken by man, for Solomon used as much as $4 billion [15] in gold and silver in its construction. Gold was used everywhere. It was used in shields, buckler’s, the vessels of the palace, and his throne was ivory overlaid with gold. Gold in Jerusalem became as common as stones. (I Kings 10:10-22; 2 Chron. 1:15.)

King Solomon’s mines were undoubtedly given to him by the Lord, in fulfillment of God’s promise to him. These vast fortunes may have been shown to him through the gift of dreams, which Solomon possessed, for the Lord had occasions appeared to Solomon through this divine medium. (See I Kings 3:5, 9:2.)

In the last days God has also promised that the kingdom of David would again be established in much more power and wealth than it ever was before. Greater wealth of the earth and greater power with God will be manifest in the last days to His people. (See Isa. 23:18.)

Thus it is that often men are directed to the location and use of precious metals and minerals. Indeed the more righteous a people become, the more blessings of prosperity and peace the heavens will bestow upon them.

The gold and the silver belong to the Lord Almighty, and He will hand it over to us as fast as we know how to use it to His name’s glory. (Brigham Young, J.D. 8:204)

Jesse Knight’s Mine

A good example in our generation of God’s intervention into the affairs of men’s financial needs is best portrayed in the life of Jesse Knight. For many years the U.S. Government had been the cause of persecution, oppression and even confiscation of Church property and wealth. In the early 1890’s the LDS Church made several major concessions to the Government in exchange for relief from such unjust persecutions. It was then that the [16] Church, the State and the Nation fell into a major depression and financial bondage. Saints and gentiles alike were crying for relief.

It was about this time that Jesse Knight had a most unusual but vivid manifestation. In 1896 he filed a mining claim stating to a friend that he was shown in a dream that he would find a great store of ore. The friend replied, “Humbug!” So that’s what Jesse named his mining venture.

In a dream, or vision, there was revealed to him that Utah was for the Mormons; that the doctrines of the Church of Jesus Christ of Latter-day Saints were true; that Joseph Smith was a prophet of God; also if he went to a certain place (indelibly imprinted on his mind), that he would find a great vein of rich mineral—a mine.

He followed the instructions given him in his dream, which took him to the now well-known Eureka Mining District. Then, way up on the mountain, he found the spot he had seen in his dream, and he uncovered the vein which led to a vast mineral body, which was opened up, only by much hard labor and many vicissitudes. (Pioneers and Prominent Men of Utah, Frank Esshom, p. 8)

For awhile things looked very discouraging. But Jesse Knight was well acquainted with poverty and the struggles of a life of hardships. He had crossed the plains to Utah in 1850 with his widow mother, Lydia, when he was only a young lad. He held the reins of a wagon drawn by two cows; and when the wagon stopped, he searched for roots and plants for the family to eat.

When he grew to manhood and married, he lived in a two-room adobe home and had five children. Jesse was never very active in the Mormon Church, and was some-[17]times even critical of some who were. Once his daughters became severely ill and one of them died. It was then that Jesse vowed that he would do whatever God wanted him to do. After this experience, he was impressed to go to Eureka and stake a claim in the mining fields.

Jesse and his son Will set up a little one-room shack at Eureka. But it appeared there was not much chance of ever getting ore from their claim. But one day Jesse announced to the surprise of his son:

Will, I want to tell you something. We are going to have . . . all the money we want, as soon as we are in a position to handle it properly. We will also some day save the credit of the Church. (Towns of Tintic, Beth K. Harris, p. 161)

Jesse always c]aimed that he worked his mines under a Divine influence. No one could offer much of an argument otherwise, as the ore began to pour in. He even told his son and others when and where he would make his first big “strike”. One of his sons later wrote:

Wealth to him was a great responsibility. He felt it had come to him through divine promptings, and he knew the use he made of the same was his answer to the trust imposed. (The Jesse Knight Family, Jesse Wm. Knight, 1940, p. 6)

One day Jesse met President Wilford Woodruff on the street and inquired of him how things were going with him. Woodruff replied that they were not very good—the government had caused the Church so much trouble during the crusades that they were in debt over $10,000, and he had no idea as to how they could raise that much money. Jesse reached into his pocket and pulled out a check for his first shipment of ore, which was for slightly more than $11,000, and gave it to President Woodruff. Such was the way he constantly used his wealth and how he “saved the credit of the Church”.

[18]When he found his ore in the “Humbug Mine”, he went to drilling in the “Uncle Sam”. He told his men to make a sharp turn to the right. They did and broke into a great body of high-grade ore. He then went into the “Beck” shaft telling his men to “run the drift to the east from the bottom of the shaft.” Following his instructions, they found a mother lode of silver. After leaving directional and particular instructions to his men in the “Colorado”, they labored without any indication of success, but soon discovered the ore that Jesse had predicted would be found.

It was this way in mine after mine with Jesse repeating the performance and pointing the way. Time after time, he pointed to a black wall that showed nothing and said it contained ore. It is a story that cannot be equalled in the history of mining. In Tintic, Jesse Knight was known as “the Mormon Wizard”. (Towns of Tintic, p. 162)

Money piled up in the banks as Jesse uncovered deposit after deposit of silver and lead. Oddly, his fortune was dedicated to a church, and according to his own prediction, he saved the credit of the Mormon Church. He poured his money toward wiping out over a million dollars of Church debts. Then, almost single-handed, he built the Brigham Young University.

Jesse’s income was over $10,000 a month and for years he was the Church’s largest tithe payer, and his mines poured out nearly $12 million in ore. Near Eureka he built a town which he called Knightsville. He constructed a chapel (which was also used for a school), and it was soon the leading ward for attendance and tithes. Anyone preparing to go on a mission could always find work with “Uncle” Jesse. His little town had a post office, a general store, a barber shop, and other businesses. One boarding house had 200 people in this town of a little over 1,000 population—Knightsville became so purged that people called it the place of the “Sunday School Mines”. That [19] little mining town was perhaps the only one of its stature in the United States. But the workers were happy because “Uncle” Jesse paid higher wages than any other mine—plus he gave them Sunday off. He provided socials, parties, dances and other entertainments to keep the people from the saloons and gambling houses. He felt that his wealth was a stewardship and he was always willing to be a “soft touch” for people in need. For him wealth had a special purpose and he was conscientious in its use.

Jesse Knight became a leading spirit in a determination to do what was right. He provided work for hundreds and thousands of people in his mines, smelter, co-op stores, investment company, power company, coal company, bank, sugar company, irrigation company, woollen mills and cattle ranches. This young boy, who scratched for food among sego roots and watched his mother sewing by candlelight and taking in washing for a living, proved to be one of the few men who ever struck a bonanza and understood the true value of riches. His life became a life of service for others. During the depression years he provided work for many poor men, so that they could honorably provide food and clothes for their families. He also redeemed his church from its temporal bondage.

Eighty-year-old Karl Fields, Eureka’s oldest living citizen, and a personal friend of Jesse Knight, said to the author: “Jesse Knight was one of the finest men ever born. It’s too bad that men like him have to die.”

“Uncle” Jesse Knight was a rare miner and a rare man. He left behind more value in his example than in the multi-millions of dollars of ore that came from his mines.

Hence we see that God saved His Church from its financial bondage by revealing the source of ore from mines. Today the nation and the world are on the brink of another depression, more terrible and dreadful than any [20] other in the nation’s history. Under such conditions it may well be that God will save Israel by the use of gold and minerals from out of the earth.

The Ancient Nephites


Anciently the Nephites were blessed with untold amounts of rich ores. The Lord blessed His Church more than other people with these riches.

And now, because of the steadiness of the church they began to be exceeding rich, having abundance of all things whatsoever they stood in need—an abundance of flocks and herds, and fatlings of every kind, and also abundance of grain, and of gold, and of silver, and of precious things, and abundance of silk and fine-twined linen, and all manner of good homely cloth.

And thus, in their prosperous circumstances, they did not send away any who were naked, or that were hungry, or that were athirst, or that were sick, or that had not been nourished; and they did not set their hearts upon riches; therefore they were liberal to all, both old and young, both bond and free, both male and female, whether out of the church or in the church, having no respect to persons as to those who stood in need.

And thus they did prosper and become far more wealthy than those who did not belong to their church. (Alma 1:29-31; see also Helaman 6:9, 11)

The Modern Israelites


The Lord has in our time hinted that this people would become wealthy by similar means—and He also adds a warning that it should not be the means of our destruction as it was to the Nephites.

[21]And if ye seek the riches which it is the will of the Father to give unto you, ye shall be the richest of all people, for ye shall have the riches of eternity; and it must needs be that the riches of the earth are mine to give; but beware of pride, lest ye become as the Nephites of old. (D. & C. 38:39)

Many mines have been and still are being worked as the result of some form of spiritual direction. Peter Hurkos, the world famous psychic, used his gift to locate the renowned “Lost Dutchman Mine” near Phoenix, Arizona. He turned over the mine and its wealth to a psychic research organization for further study and research into the gift and power of such manifestations.

The Bumble Bee Mine in Oregon Gulch, the Star Mine, the Wallace Mine and the Utica Mine, all located in California, were successful ventures having been found by spiritual means.

Around the turn of the century a poor man working as a ranch hand in Larson County, California, dreamed of a rich vein of ore. He clearly saw the ore, how it could be found, and where it was located. For three nights in succession he saw the same dream. The third night he was commanded to act upon the instructions given to him in the dream or else his chance for wealth would be lost forever. He immediately set out to comply to the instructions given to him. As a result, he became a millionaire.

A woman in Sacramento also had a dream or vision given to her of the location of a vast treasure. She was shown that an old abandoned mine in Nevada City still possessed a vast fortune in wealth and she could easily find it if she would go to the place and file claim to it. But her husband wouldn’t listen to such “nonsense”. Later someone else was looking through that old mine and discovered the ore. The mine was soon into production and became the fabulously wealthy Murchie Mine.

[22]Of course, not all mines are discovered by spiritual means, nor are all spiritualists able to locate mines. The Holy Ghost Mine at Angels Camp, California, was worked by spiritualists but never produced. Another mine was worked by some spiritualists who zigzagged back and forth through the mountain until they broke out of the other side of the mountain.

Nevertheless, too often the spiritual gifts and the revelations of God are debunked, rejected and condemned with disbelief when actually they may prove to be the means of temporal or spiritual salvation. The eternal destiny of man is decided by his faith or his disbelief in the workings of God.

It is when men reject the things of God that they are taken up with deception, disbelief and perhaps influenced by the spirit of revelation from the devil. Brigham Young explained:

I can say to all the inhabitants of the earth that before what is called spiritualism was ever known in America, I told the people that if they would not believe the revelations that God had given, He would suffer the devil to give revelations that they—priests and people—would follow after. Where did I declare this? In the cities of New York, Albany, Boston, throughout the United States and in England. Have I seen this fulfilled? I have. I told the people that as true as God lived, if they would not have truth, they would have error sent unto them, and they would believe it. (Deseret News, p. 308, June 18, 1873)

Too often men reject the spiritual messages of God in preference to their own whims or will. Once they reject a revelation of God, they are open to deception and are darkened in their minds.

[23]The gold and the silver will be given to the Saints; the riches of the world will be put in their possession, and they will be legal heirs. We are now passing through a day of trial, to determine whether we will prove worthy of all we may enjoy and possess, for it must be enjoyed and possessed without the spirit of covetousness. * * * The fulness of the heavens and the earth—the mountains, the gold, and the precious things in them—will all be devoted to those who are devoted to their God and their religion. (Brigham Young, J.D. 8:82)

The Lord has promised untold wealth to His people in this last dispensation. His prophets have described fabulous treasures to be used in the New Jerusalem and to redeem His people from their temporal and spiritual bondage. God is to employ wise and cautious means to test and prove His people to determine those He can trust with such power and wealth. If men are easily deceived or if they place their trust in the arm of flesh, they are unworthy of such tremendous responsibility. Men in our time must be wholly dedicated to the Gospel of Jesus Christ and all of His revelations. To them He will bestow the riches of heaven and earth.

[24]                              Chapter 3

                                JOHN H. KOYLE:

                             THE MAN AND HIS GIFT


The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine go]d: sweeter also than honey and the honeycomb. (Psalms 19:7-10)

Mormons are proud of their pioneer heritage. Church history and genealogy records relate heroic examples of the courage from men and women who have endured the dreadful consequences of savage Indians and white-man mobs. They suffered from famine, poverty, stormy winters, and the hot barren deserts. From every form of hardship they lived and died in faith. It is from such honorable parentage that John H. Koyle descended.

The Koyle name was found among the early converts to the Latter-day Saints Church. In 1839 Hyrum Koyle (grandfather to John H. Koyle) joined the Church and witnessed the rise and fall of Nauvoo. In 1846 he was in the midst of the mass exodus westward. However, under the direction of Brigham Young, he remained in Iowa to assist other immigrants who were going to the Rocky Mountains. Later in 1852 he joined the Edward Hunter company and journeyed with them to the Salt Lake Valley.

[25]Hyrum Koyle was called to assist in the establishment of Spanish Fork and immediately proceeded to make his new home there. His son John married Adlinda Hillman, and on August 14, 1864, the second of their six children was born. The little boy was named John Hyrum Koyle.

In 1868 the Koyles were called by President Brigham Young to fill a mission to the Rio Virgin River, often referred to as the “Muddy Mission”. While making this journey to Southern Utah, John Hyrum Koyle nearly lost his life in an accident. Apparently while their wagon was jostling over rough terrain, it caused John to fall in front of one of the wheels. Fortunately a friend was close by and responded quickly enough to jerk him away from the wheel that would have crushed his head.

In 1871 the “Muddy Mission” was closed and everyone was called back home; so the Koyles returned to Spanish Fork. But the trials and sorrows of pioneer life were not over.

Shortly thereafter, young Koyle and his father were quarrying stone in a nearby canyon when a slide occurred, and the boy, who very narrowly escaped, watched helplessly as his father was crushed to death beneath the tumbling mass of earth and rock. Although nine years old at the time, John Hyrum Koyle soon found himself pressed into the activities of an adult world. He obtained employment at the earliest opportunity and at fourteen was considered to be a capable mule skinner. (Historical Study of the Koyle Relief Mine, 1894-1962, by James R. Christiansen, p. 8)

Then in 1884, John married Miss Emily Arvilla Holt, and to provide for his newly acquired bride, he purchased a little farm south of Spanish Fork at Riverside, which was later renamed Leland. He chose the profession of farming for his livelihood.

[26]John had always been seriously religious with a good set of moral standards; yet there was something lacking in his spiritual experience. His desire was to know for a certainty that the Gospel was true and what the Lord might want from him in life. He had often heard speakers say that men could pray for a testimony of the Gospel and God would give it to them. He believed that such a testimony was not only a privilege but also a duty, yet very few men could bear such a positive testimony in answer to a prayer.

However, one day as John and his wife were sitting in a meeting at church in Leland, the speaker said anyone could get an absolute and certain testimony if they would pray for it—but, he continued, “If you do not get a testimony in answer to your prayer, it is because you have not repented enough to make things right between you, the Lord and your brethren.” This was a different kind of preaching, and John could see it was the truth. He knew the seeds of spirituality could not endure in stony ground; therefore, the Lord could only speak through clean vessels.

This explained the difference between men who receive revelation and others who fail. John was determined to obtain a strong testimony of the Gospel, but he realized there were a few disagreeable things existing between him and some of his brethren. On the way home, while riding on his buckboard, he told Emily that he was going to make amends for his mistakes. He would obtain forgiveness from some of his neighbors and he would forgive them. He was determined to make things right with God because he wanted that certain knowledge and testimony.

When men are required by the law of the Gospel to place everything upon God’s altar, they must have more than a supposition or belief in that gospel. Men must know for a certainty that the principles they have espoused are of God or else they will compromise or concede those [27] principles when “storms” arise. Men cannot be fully purified except through the fire of the adversary; therefore, they must know by the power of the Holy Ghost that they are doing the will of God. It is only upon such men that God can bestow His oracles.

John went to his neighbors and friends to correct any misgivings, and when he felt he had done all he could, he went to a little willow patch to pray. He told the Lord that he had straightened out his faults the best that he knew how. He asked the Lord if he could be worthy to receive that certain testimony of the Gospel, and also a forgiveness of his sins. His prayer was humble, sincere and very earnest. After he finished praying, he arose from his knees but noticed nothing different than when he began to pray. No answer seemed eminent, nor was any further testimony obtained. On his way to his house he began to feel disappointed that nothing had happened.

In those days Brother Koyle had a few cattle on his farm, one of which (a red heifer) he had not been able to find. He had hunted the fields for some three weeks without finding his red heifer and had given up hope of finding her, thinking that she was stolen or dead. That night he had a dream. In this dream he saw his red heifer in a field down below the Union Pacific Railroad track. The heifer was standing in Willie Wood’s field facing east. One horn was knocked down and was interfering with her eye, causing the eye to run.

He was shown that he was to go down the next morning, and just after the passenger train came by, he was to cross over the track and go into the field and there he would find the heifer as he had been shown in the dream. In the dream it was said to him: “Will this be a testimony unto you that the Gospel of Jesus Christ is true?” He answered: “Yes.” (The Dream Mine, by C. F. Weight, p. 2)

[28]The next morning he told his wife Emily of the dream and replied, “Em, I’m going down there and get my heifer; I know she is there for I saw her.” His wife replied, “John, you’ve hunted those fields over and over, and if your heifer had been there, you would have found her.” But John was assured in his mind he would find the place shown to him in the dream and that his cow would be there.

He saddled his horse and waited a little while so he would arrive at the railroad track about 10:00 o’clock when the train was due to pass by. The train came and then John proceeded to the field that he saw in his dream. There was the heifer exactly as he had seen her and He marvelled at such a wonderful experience. When he got the cow up and on the road, she seemed glad to be going home.

While he was on his way home behind the heifer, he prayed to the Lord with joy and thanksgiving in his heart. He also made a covenant with the Lord that if He would give him dreams and visions from time to time to help him, he would serve the Lord all the days of his life.

Thus from such a simple but marvelous beginning, John H. Koyle received a special spiritual gift. His story would reach the ears of thousands and perhaps millions of people. Other men, too, would seek to amend their lives, finding favor with the Lord so they too might be guided and blessed from on High.

John H. Koyle was a man of simple faith and education. He had no university diplomas, no formal honors among men, nor did he seek them. But he had a gift from God. And he had made a commitment that he could use that gift in any way God desired.

[29]                              Chapter 4

                                CHURCH MISSION


. . . the field is white already to harvest; wherefore, thrust in your sickles, and reap with all your might, mind, and strength. Open your mouths and they shall be filled, and you shall become even as Nephi of old, who journeyed from Jerusalem in the wilderness. (D & C 33:7-8)

Three years had passed without John’s receiving any further manifestations from the Lord. Then one day while plowing his field, an audible voice spoke to him saying, “Would you go on a mission if, you were called?” John replied out loud, “Yes, I will!” He then stopped his horses to look around and see where the voice had come from, but not a soul was anywhere to be seen.

When he returned home, he said to his wife, “Em, I’m going on a mission.” His wife was surprised, if not shocked. They had no money to do anything like that. It just didn’t seem possible. He told her that he was going because he had just promised the Lord that he would.

Soon afterwards several members of the ward bishopric came to his home to visit with him. While they were there, they asked him if he would go on a mission. He replied that he would be glad to go, much to their surprise, because he seemed so willing and eager. They said they had hesitated to ask him because they realized he had very little money. But they went ahead and sent his name to Church headquarters with their recommendation; and after about three weeks had passed, John received his call to be a missionary and labor in the Southern States Mission.

[30]John told his wife to answer the letter and tell the Church authorities that he was ready to go, but she refused because she couldn’t see how it was possible. His sister was there visiting at that time, so John asked her to write the letter. She finally agreed.

It was a very serious decision—he would be gone for two or three years, leaving his family without any prospect of financial support. For three weeks he tried every possible way to obtain money to get to his mission, and for the support of his family while he was gone. Three days before he was to leave, he still didn’t have a dollar. Then it came to him that if he butchered two of his steers, he could sell them by quarters. He butchered one of them and took it to town where he met some Icelanders that he knew. They bought his beef and also promised to buy the other four quarters. These people were glad to buy the beef because he had previously befriended them when they were in need of help.

This sale would bring enough money to take him to his missionfield. He then decided to rent the farm, which would help support his family while he was gone. Thus he managed to prepare the necessary financial arrangements for his family and the missionfield in the last three days before he was to leave. He then bid farewell to his little family, leaving them in the hands of the Lord, and left for the Southern States Mission.

John arrived in eastern Tennessee which was a part of that mission, being presided over by President J. Golden Kimball. It was a rough mission. Only a short time before, two missionaries had been slain in cold blood in that missionfield.

The powers of darkness seemed to combine their forces to oppose the Mormon missionaries. Mormonism was despised and its people were hated. When the doctrines of the Gospel are taught in their purity, the wicked of the [31] world always fight against it. There can be no union between light and darkness, nor any alliance between their followers.

No sooner had John begun his labors in the missionfield than he and his companion were confronted by a blood-thirsty mob. They were pushed up against a wall and told that they were going to be shot. A large red-whiskered man, who seemed to be the leader of the mob, demanded to know what became of all the young girls that were taken to Utah. John began to talk—and very earnestly. After about an hour, the mobbers became divided and laid down their guns to argue among themselves. Some wanted to do away with the missionaries; others were contending for something else. All night they talked and argued and by dawn the whole affair had simmered down to an apology to the elders who were then released.

It was because of this experience that John very earnestly sought the Lord for protection and guidance while in the missionfield. Without the help of the Lord in such awesome circumstances, it could be very tragic.

The Lord was very mindful of Elder Koyle, and once again he was blessed with the gift of dreams. A short time later, while he was in the home of some investigators, he received a dream concerning some missionaries who were in a home only a few miles away. He saw a mob gather with the intention of taking the Elders captives. But in the dream the Elders escaped in the darkness of the night and went to a friend’s house. But the mob followed them and forced them out of the house, throwing rocks at them as they ran. One of the rocks knocked the hat off of an Elder’s head and another was hit in the ear, which made it bleed. The Elders ran desperately to the piece where John and his companion were staying. They shouted, “Get up; a mob is coming! Get up and run for your lives!” But John was shown in the dream that they should not leave that house—they must remain there regardless of the threats from the mob. He saw a mob of about 200 or 300 men surrounding the house and threatening the Elders. Then he [32] noticed the owner of the house grabbing his gun and boldly facing the mob, warning them that they were not going to take the Elders from his home. There was now a division taking place in the mobbers, for some of them were against any killing. Then a woman stepped out in front of the mob and began to chastise them for their evil and wicked deeds. She told them that the judgments of the Lord would be upon them for their attack against these missionaries. The mob settled down and began to disperse until they were all gone. That ended the vivid and exciting dream.

Elder Koyle had no sooner finished with this unusual dream when he was awakened by someone shouting, “Get up! A mob is coming!” The other Elders were now in the house and tried to get John and his companion to flee for their lives. John sat up in bed and tried to calm the Elders by relating the dream he had just received. He explained that if the first part had happened, then the rest would also transpire. Then the mob came and surrounded the house. John went down the stairs to witness the exact events he had seen in his dream. Even the woman was there, and “she sure did lay down the law to them,” he said.

This was a harrowing experience for John and his companions. But when the missionaries realized how close the Lord was to them, by warning and instructing them through the gift of dreams, they were very thankful. This also brought considerable recognition to Elder Koyle for being an instrument through which the Lord could communicate.

President J. Golden Kimball soon learned of these experiences and also took notice of this unusual little Elder, John H. Koyle. And before much time had passed, Pres. Kimball was also to be a benefactor of Bishop Koyle’s gift of dreams. A conference was planned for the Elders of that mission. But the night before it was to take place, Elder Koyle had a dream in which he saw a mob [33] gather for the purpose of capturing President Kimball. It appeared that he was the only one they were interested in seizing. He was told that if President Kimball would not appear at that meeting, the plan of the mobbers would be frustrated and they would become disappointed and leave.

Elder Koyle told President Kimball about his dream and warned him of the dangers in making an appearance at the meeting. Golden was already impressed with the spiritual manifestations of Elder Koyle, so he decided to heed the warning. He would not come to the conference.

The meeting took place as it was scheduled, but without the presence of J. Golden Kimball. And it was not long until a mob came to the building, looking into the windows as the service proceeded. They came to the doorway and made it known that they were looking for that “long, lean red-head”. When they discovered that President Kimball was not there, they became frustrated because their plans for him were thwarted. They soon dispersed without causing any trouble for the rest of the Elders.

When President Kimball heard this experience of the Elders at the Conference, he was amazed. He later told Elder Koyle that “if you ever have any more dreams, I’d sure appreciate hearing about them.”

Elder Koyle and J. Golden Kimball became lifelong friends. Although Golden later became one of the General Authorities of the Church, he would often visit with John Koyle.

Once while John was in the missionfield, he received a letter from his wife stating that the Rio Grande Railroad was surveying his land. They were planning to put their railroad tracks right through the middle of his farm. This would nearly ruin the use of his farm land. John was very concerned about this situation and took the matter up with the Lord. Then the Lord gave him a dream of consolation, showing him that the surveyors would change [34] their survey and cut off only about two acres of his farm. This would not impair his farm too severely. He immediately wrote a letter back home to his wife informing her of the dream. But before his letter reached Utah, she had written a letter to John telling him that the surveyors had just changed the course of the railroad. Their letters passed each other in the mail. This was something for both John and his wife to rejoice over—knowing that the Lord was so mindful of him and his family and their property.

Elder Koyle continued to serve his mission with the blessings of the Lord attending him. He completed his mission as the Lord had commanded his servants to do—without purse or scrip. He was an outstanding missionary, and the Lord blessed him and protected him through his gift of dreams.

Elder Koyle soon became greatly respected by his missionary companions as a man with an unusual spiritual gift. At times he would give his companions special counsel with inspired foresight and wisdom.

The gift of dreams was to continue with Elder Koyle throughout the rest of his life—although they would bring to him ridicule, honor, persecution and gratitude. But more than this, he knew that he was a little different from most men, for he was able to receive the word and will of the Lord.

[35]                              Chapter 5

                              THE MINING MISSION


Behold and lo, mine eyes are upon you, and the heavens and the earth are in mine hands, and the riches of eternity are mine to give. (D & C 67:2)

John Koyle arrived home from his LDS Church mission in March, 1884. He immediately resumed his former occupation of farming and building a business of selling butter, cheese, and other farm produce. For the next eight years, he engaged in this business without any unusual events occurring.

One of the best markets for his produce was in the Mercur and Tintic Mining Districts. They were boom towns where many people were being employed for mining explorations and ore processing. John travelled considerable distance to these areas selling his wares, and on several occasions he was invited to enter the mines and see how they were operated. However, at that time John had little interest in mining.

One night he had a dream in which he was shown a large deposit of ore in one of the mountains at Tintic. He later related his dream to the bishop of his ward, who told him to pay no attention to it. He was warned against trying to find ore through dreams. However, a short time later the rich ore deposit that John had seen in his dream was discovered—proving that his dream was inspired but apparently the counsel of this Church authority had not been.

[36]Then one night, on August 27, 1894, John Koyle received a very unusual manifestation. A heavenly messenger came to his home to visit with him. John was informed that he had been chosen to perform a very special work—or mission. He was informed about an ancient civilization that once flourished on this continent—how they rose in power, wealth and intelligence—and how they became corrupt, wicked and were finally destroyed. He was told that this generation had also begun to take a similar course toward destruction. However, there were some people whom God would spare; therefore, John would be instrumental in this great task of preparing a way for their deliverance.

The messenger then took John, in the spirit, to a mountain east of Salem, explaining to him that a rich Nephite mine had been located here. The heavenly messenger told John that he was the man chosen to direct the work of drilling these tunnels, but it would take a great deal of time and money, because they were not to obtain the ore through the tunnel that the ancient Nephites had used; they would be required to build their own tunnels. He would be directed through dreams of where to dig and how to accomplish that mining operation.

As they proceeded through the mountain along a course which had the appearance of a worked-out mine shaft, the messenger talked freely and explained the various formations and the runs which appeared along the excavation. They followed a cream-colored leader, “which,” the apparition said, “will mark your future course if you are obedient and work as directed.” At an undetermined depth, Koyle was shown a tunnel he was to dig which would penetrate the mountain from an undisclosed point on the surface and intersect the excavation he had just passed through. He stated that he plainly saw mine cars carrying rich loads of ore out of this tunnel.

[37]He observed that along its length there were various take-off points which led to incredible quantities of valuable ore. The first of these was some 1,000 feet from the portal and was identified by a red iron formation in the top of the tunnel. This formation led in a southerly direction until it struck a big white vein which dipped almost straight down to a large ore body, measuring eighteen feet to the square, and running in an easterly direction under the tunnel for about 2,000 feet. Approximately 1,000 feet further on, the second take-off point was located and was recognizable by a white vein about an inch wide on the north side and eighteen inches wide on the south. He saw that by following this vein, he would come to five very rich ore bodies. (Historical Study of the Koyle Relief Mine, 1894-1962, by James R. Christiansen, pp. 13-14)

These five tunnels would be called the “five fingers”, and the first ore shipped from the mine would come from the No. 4 tunnel or “finger”. This discovery of ore here would set off the news of a great gold strike at the mine. This ore would be the means of bringing much needed relief to the Lord’s people. The winze located at the first 1,000-foot point would be the next producing body of ore. The third deposit, richer than the first two, would be located beneath a “capstone” at the end of the main shaft.

But this caprock itself would be so hard, that even though it was only three or four feet thick, it would require a month or more to drill through it, and there would be almost a continuous chain of sharp drills coming in to replace the dull ones going out.

Under this caprock, we will find a very rich chimney of white quartz contain leaf gold, dipping down about 175 feet and coming out into the nine large caverns that contain these great Nephite treasure that are beyond your belief to imagine.

[38]This messenger talked to me freely and answered my questions as one man would talk to another. He was exceedingly anxious that all the details of the mine be fixed clearly in my mind, and as we went along, he pointed out all of these ore bodies so plainly that I can never forget them, nor where they are located. (The Dream Mine Story, Pierce, pp. 9-10)

The nine rooms were separated by pillars supporting the roof. The wealth from this area was so fabulously rich that it appeared that the ore was mostly gold. As they passed through the nine rooms, Koyle was led out through the old Nephite tunnel which came out into Water Canyon.

It seemed necessary that the information about this ancient mine needed to be firmly fixed in Koyle’s mine because the messenger came three nights in succession to retell the details of that mine. On the third night the messenger said the time had come to commence; therefore, to convince him of the certainty of his mission, the angel would give him a sign that his work must begin.

The messenger told John that he had been chosen to bring about this work and to develop the mine after the pattern that had been shown him. But John responded that he was a farmer; farming was his only occupation, and he knew nothing about mining, or claims, and he had only a little money. He couldn’t understand how he could accept such a herculean task without the knowledge, money and influence that would be required to do it. John was then assured that if he would accept the task, that men and money would always came to his assistance as they were needed.

The messenger explained to John that his neighbor had been digging a water well without any success, but tomorrow at 12 noon he would strike water—and this would be a sign that he should be willing to accept his appointment on the mine. John replied that if the well [39] came in as predicted, then he would accept that mining mission; however he felt reluctant to begin such a mammoth project.

The next morning John related the account of his strange manifestation to his wife, Emily. She didn’t want to seem skeptical, but she could hardly fathom such a tremendous undertaking. He then told her to watch the neighbors who were digging the well to see if they would strike water at noon. Then John left for the fields to do his work for the day.

Emily was somewhat doubtful of the whole story so she proceeded to do her housework without much attention to the well. Suddenly she heard shouting and yelling. Going to the door to see the cause of so much commotion, she saw water flowing up through the water-rig at the well. The workmen were waving their hats and shouting with excitement. She looked at the time and it just 12 o’clock!

That evening when John came home, she was out by the gate to greet him. She opened the gate for him and his horse, which was something she had never done before. She had a big smile on her face; so John looked down at his clothes to see if something was wrong. She then pointed over to the neighbor’s well. He looked over and saw water flowing through a two-inch pipe, which was shooting water several feet out from the well.

John then realized the validity of the task that was before him. The angel had kept his promise about the well; now he must keep his promise about the mine.

The very premise of the mine and the story of its purpose is not beyond reason. The Saints have been promised that they would become the richest people on earth—solely because they would be given their wealth by God. They would not prospect for it as others do,nor would they develop scheming methods of selling merchandising to get their wealth. Brigham Young once said:

[40]Brother Lorenzo Snow says, that the Lord will bless my brethren and sisters. He says that all the mules in the territory cannot haul away the gold that is concealed in these mountains. (JD 10:34-35)

And again he declared:

When it is necessary that we should possess gold in great abundance, the Lord will show it to us in vision, and we shall not have to prospect and dig to find it, as the wicked have to do. The liberty of the Saints is to possess power with God to open gold mines, when we want gold. (JD 10:288)

It was very clear to John Koyle’s mind that wars and calamities were about to befall this nation and the nations of the earth. But the riches of this mine would not be reached until this time of crisis had arrived. It would then become a means of temporal salvation to millions of people in distress. This treasure house would have several missions—one of which was to build huge storage bins and fill them with grain, just as Joseph did in Egypt. The real purposes of the mine would then be fully understood. Many would be saved from starvation, financial ruin, and other calamities. The Mormon people, too, would succumb to many of the perils that would come upon the Gentiles, for they would suffer temporal and spiritual bondage. (See D & C 103:17) In this crisis, the Church would exhaust its resources and means to help its members. Thus, this venture would become a means of providing food and supplies to a poor and humbled people in distress. This mine would then be called the “Relief Mine”.

[41]         (Photo showing Overview of the mill and mining area)

[42]                              Chapter 6

                               THE WORK BEGINS


. . . we will have to go to work and get the gold out of the mountains to lay down, if we ever walk in streets paved with gold. * * * When we have streets paved with go]d, we will have placed it there ourselves. (Brigham Young, JD 8:354)

On September 3, 1894, John Koyle visited the mountain to discover the place where he was to commence mining operations. The messenger told John that a “doubting Thomas” would accompany him on his first trip to the mountain. The “doubting” friend turned out to be Joseph Brockbank, a cousin. He was not convinced there was anything to the dream but would go up to the mountain any way.

When they had reached the mountain and had climbed for about an hour, John stopped and asked his friend if he could see anything unusual in the area just ahead of them. Joseph Brockbank replied that he could see a spot of ground with what seemed to be a halo of light over it which made it lighter than the sunshine would make it even though it was about high noon and directly in the sunlight.

Koyle then told his friend to see if he could walk over to it and locate the exact spot. Joseph Brockbank walked over and struck his pick into the ground in the center of the super-lighted spot and loosened some black rocks on the surface.

[43]”There,” said John, “we’ll dig on this spot, and if we do not find a cream-colored formation within three feet of the surface, then there is nothing to my dream.”

They dug. At 18 inches a cream-colored, rocky formation was encountered. It was enough! They were convinced. (The Dream Mine Story, Pierce, p. 12)

A few days later, on September 7, 1894, John H. Koyle returned to the spot with five of his friends and they staked out seven mining claims in the area. But after this, John didn’t do much mining work for awhile. He became so busy with many of his farm chores that the farm began to receive all of his attention.

One day all of his chickens were dead, and then his children took sick. At this, his wife urged him to go back up on the hill before the calamities became any worse. So on September 17, 1894, John with five friends returned to the hill to resume work. With their grubstakes and tools they organized themselves into three shifts around the clock, with two men to each shift.

Then came many years of constant and arduous labor by family and friends as they followed a “cream-colored leader”. Occasionally they would encounter some peculiar marking, coloring or formation just as John had seen or had been described by the messenger or in a dream. The stories of the cream-colored leader and other prophetic incidents drew people to the mine to hear more about this strange work and see the diggings for themselves.

During these first few years the mining project was not incorporated and no stock was sold. Then on March 4, 1909, the Koyle Mining Company was incorporated.

Stockholders were John H. Koyle with 13,500 shares; John H. Koyle trustee with 49,500 shares; George Hales with 1500 shares; John F. Beck [44] with 1000 shares; B. F. Woodward with 1000; J. P. Creer with 1000 shares; and W. Jones Bowen with 1500 shares. There were 42,000 shares of treasury stock making a total of 114,000 shares with a par value of $1.00 per share or $114,000.

John H. Koyle was listed as president and director of the corporation, with J. P. Creer as vice president and director, and W. Jones Bowen as secretary and treasurer. These three, plus George Hales (bishop in Spanish Fork), B. F. Woodward, and John F. Beck, made up the board of directors. (Historical Study of the Koyle Relief Mine, Christiansen, p. 20)

An annual stockholders meeting would be held on the second Monday of May at 2:00 p.m. (This custom has continued to the present.) The company now owned 18 mining lode claims on the mountain. Men came to the mine wanting stock and were willing to work for it rather than take money. Three shares a day were allowed for a man’s labor.

Stockholders were gained from every walk of life, most of whom believed that the Dream Mine had a divine message and purpose. For the most part, however, they represented the credulous but thrifty poor among the Mormons. Seldom was the stock ever sold to a non-Mormon, for this was primarily and essentially a Mormon project, saturated as it was with Mormon ideology and religious objectives, nonetheless, completely independent of the church leadership itself. This was strictly between man and God. (The Dream Mine Story, Pierce, p. 14)

On May 18, 1912, there were several amendments to the Articles of Incorporation. The most significant changes were to Articles Two and Six. The amount of treasury stock was increased to 114,000 shares and the total capital stock was increased to 200,000 shares. The par value of the stock was $1.00, but public sale was made at $1.50 per share.

[45]The stockholders were encouraged to purchase 100 shares of stock; it was said that this amount would be sufficient to take care of any man’s family when the mine came in. But, if a man had more stock than 100 shares, he would be in a much better position to assist his fellow men during the times of trouble and famine.

Thus, through the many years that followed before any triumphant goals were reached, more than 7,000 families became associated with this strange project, following it almost like a religion. If we consider a conservative average of four or five to the Mormon family, it represents from 28,000 to 35,000 people directly or indirectly associated in this strange project. (Dream Mine Story, Pierce, p. 15)

Men who worked at the mine were continually learning the powers of direction and guidance that accompanied Koyle in his operation. Mr. C. F. Weight relates an incident with which he was personally acquainted:

[46]While sitting on this station (No. 10), Koyle was telling me about the beautiful north wall which would come in on the north side of this No. 10 Run. It would be black and slick and very shiny. This was so much different than any other place we had found that it looked almost impossible of fulfillment. I said to Koyle: “If we find that black wall just as you have described it, I will be well satisfied that we will find all the rest of them.” Koyle reassured me that we would get the north wall exactly as he explained, which we did in 53 feet. This wall came in exactly on line. If we had missed the right direction one degree to the right, we would never have found a wall. (The Story of the Dream Mine, Weight, p. 13)

Some of the men who worked at the mine occasionally thought they knew more about mining and ore than John Koyle. Sometimes they would want to follow their own inclinations rather than Koyle’s directions. Claude Weight describes one such occurrence:

Another interesting incident happened as they went down on the No. 8 Run. After going straight down for 12 feet looking for the foot wall which would turn them to the east on an incline, Frank Woodward <the Bishop’s miner cousin from Eureka> was very much interested in a little spot on the west side. He dug in there a little way and told the men that this was the right way to go as that looked very promising from a mining standpoint. He persuaded the men to accept of his design to dig in there a ways, saying, “We must not let Johnny know anything about it,” meaning Koyle. They had a general understanding to that effect. So they worked putting in a round or two of holes in the place and covering up the place with boards so that Koyle would not know anything about it.

[47]About that time Koyle had a dream wherein he was shown exactly what they were doing. He saddled his grey mare and went up to the mine arriving there as usual about noon. He said to Woodward: “Frank, what are you doing back behind the ladder on the west side there?” Frank decided to play innocent and ignorant and said: “Oh, nothing,” trying to sidetrack Koyle. Koyle said, “Yes you are.” Woodward said, “Okay, ask these men.” There was not one of them that would admit it. Koyle said, “I saw that you are going in the wrong direction behind the ladder on the west side and that there were six of you implicated in it,” so they went down the mine and Koyle went behind the ladder, threw the boards off the hole, and exposed their doings. They did not have much to say about it, but years later two of the men told Koyle the whole story and there were six of them implicated in it. (The Story of the Dream Mine, Weight, p. 13)

By the end of the year 1913, the shaft had been sunk to 1400 feet. The narrow tunnel prevented any more than two men at a time to work the face of the shaft and a bucket had to be filled and conveyed up a series of eleven windlasses to reach the entrance where it was dumped. Water was seeping into the mine and became another problem for the workmen; so a manual pump was installed to help alleviate that difficulty. A horizontal tunnel was planned which would connect with the bottom of the shaft and thus allow the water to exit from the upper workings.

Since the construction of this tunnel had become almost a necessity, much speculation arose as to where it should be started. Dr. James E. Talmage, former professor of geology at the University of Utah, visited the mine at this time. He also speculated as to where the tunnel should be located by saying it should begin on the north side of Water Canyon near the bottom.

[48]On the morning of January 6, 1914, John Koyle announced to his friends that he had received a dream which showed him the exact spot where the tunnel should begin. The place would be a quarter of a mile to the northwest of the original diggings but in a different canyon. He said:

Well, I had a dream last night, seeing the exact spot where I am to start the long tunnel that I saw in my first dream, but did not see where to start it. I know now. It is over in a canyon north of us down toward the bottom. I saw two bare spots on the sidehill, one above the other. We are to begin on the lower one. I went around, in my dream, about 300 feet west and stood against some small trees and leaned over, looking toward the lower bare place, and I was shown that if I would direct the operation regularly from this point, we would get everything in the long tunnel that I was shown in my dream, getting the first water at 300 feet, the place for the wintz at about 1,000 feet, the white vein at about 2,000. At about 2,300 feet I would get parallel walls, the great breaks back to the west and the slick wall. Then I was to get down on my knees and see daylight from the turning down place, the last turn toward the rich ore some one hundred feet below the tunnel. (“Carter Grant Statement“, p. 6)

Work began on the new construction site immediately. William Pierce, Lars Olson, William Gammel and John Koyle began their trip to find the two “bare spots” that should be found in the deep mid-winter snow. It seemed incredible that any bare spots could be found. Even John seemed amazed at such instructions. But they pushed on through the deep snow to the place that had been given in the dream. Lars Olson had gone on ahead of the others for a ways. Suddenly they heard Lars shouting and saw him [49] waving his hat. He found two bare spots at the bottom of a little gully—just as the Bishop had predicted! They could now begin work on the long main shaft to the mine.

[Photo of Main tunnel entrance and blacksmith shop (also showing track to mill building)]

On Saturday, January 10, 1914, Bishop Koyle awoke from another remarkable dream. As he lay there contemplating the dream, he suddenly experienced a strong vibrating influence which lasted for several minutes. No sooner had it left than it reoccurred again, but stronger than the first time. The sensation left and then returned a third time. When he raised himself up from the bed, he saw two men, standing near his bedside. One was taller than the other, but both had white hair and beards.

[50]The short one did all of the talking, and declared that he and his companion were two of the Three Nephites, apostles of old who had divine custody of this mine. He informed Bishop Koyle that he had started the tunnel in the correct place, and that he would get everything he had been shown in his first dream or spiritual entry into the mountain. However, false rumors and stories of the most malicious and unwholesome character about him and the mine would soon arise through the activity of the adversary, who because he had been unable to influence the workers at the mine, would now concentrate his efforts on the people in the valley below, so that high Church authorities, misunderstanding things, would use their influence to close the mine and stop their work. Nevertheless, he was to be patient, and in due time the same authority which had closed the mine would permit it to be opened again.

Then, after carefully outlining the future in a conversation that lasted fully two hours, they departed, promising him that both men and money would always come to his assistance until all the great objectives had been reached and he had been fully vindicated. (The Dream Mine Story, Pierce, pp. 20-21)

Bishop Koyle claimed that these visitors were two of the Three Nephites who had chosen to remain on earth at the time of Christ’s visit to this continent. Many such things were prophecied of them, for it is written:

And they <Three Nephites> are as the angels of God, and if they shall pray unto the Father in the name of Jesus, they can show themselves unto whatsoever man it seemeth them good. Therefore, great and marvelous works shall be wrought by them, before the great and coming day when all people must surely stand before the [51] judgment-seat of Christ; Yea even among the Gentiles shall there be a great and marvelous work wrought by them, before that judgment day. (3 Nephi 28:30-32)

The first portion of their visit was a half-hour conversation which explained the nature of the work and of the opposition to the mine. Bishop Koyle was told that James E. Talmage and Heber J. Grant would soon be the chief opponents of the mine and would cause him much trouble.

After this first half-hour of visiting had ended, the Nephite explained to Bishop Koyle that he was free to repeat any of the conversation to whomever he wished, but the remaining period of their visit must not be devulged. For another hour and a half the visit continued. No one ever learned what was in that conversation. Nearly everyone speculated, and many of them begged the Bishop to tell a little of it, but the only answer he gave was, “It’s too big—you couldn’t take it.”

Ere his two heavenly visitors departed, they gave him a final warning in addition to the charge that he must not reveal the hour and half portion of their two-hour conversation. First: he must never at any time write anything nor sign any written statements about the nature of this mining operation. And second: he was not to allow brothers to be on the board of directors at the same time. (The Dream Mine Story, Pierce, p. 21)

There was one exception to the Bishop’s relating the hour and a half portion of the conversation—he could relate it to the General Authorities of the Church if they would consent to listen. If they would not have an audience with him, then the third member of the Nephite Quorum would deal directly with the Church in due time. However, the authorities of the Church never allowed him to tell his story of these Nephite messengers and their visit.

[52]Difficulties up to the present were the deep snows, sacrifices in time, water in the shaft, hard rock drilling, and numerous other seemingly constant difficulties or trials. These were only preludes to the unseen powers that could dishearten and even stop the mining operations.

It is at this imposing juncture that we must assume that Bishop Koyle had been informed of something that the Church Authorities were not aware of. Why would such messengers appear to John Koyle rather than to the General Authorities of the Church? If the Church had made compromises with the world—if through concession of Gospel principles—would there then be a veil between the Church and the heavens? What was this message that was “too big” to tell? Were members of the Church and their leaders under a false premise of conciliation that placed them spiritually beyond the grace of direct revelation from God? Would God choose a humble farmer to bring such a message to such powerful and acceptable leaders over millions of people?

When the Prophet Balaam (Num. 22) chose to walk contrary to God’s instructions, a common jackass rebuked him! God spoke through the mouth of an ass to rebuke a prophet! Could it be that a common and simple farmer had been chosen to carry a message from heaven to the learned and sophisticated leaders of so many people?

The principles of truth and the gospel as laid down through the Prophet Joseph Smith are eternal in their nature. No man, no matter how exalted or how highly esteemed among men nor even if he makes claim to the title of prophet, seer and revelator, dare turn from nor neglect those holy principles. God cannot and will not be mocked—for He does “not walk in crooked paths, neither doth he turn to the right hand nor to the left, neither doth he vary from that which he hath said, therefore His paths are straight….” (D & C 3:2) It is God in whom there is no variableness nor shadow of turning—but man is ever changing, inconsistent and subject to error. God [53] chooses many ways to correct, admonish, rebuke or chasten. We may be guilty of rebellion as Ezekiel described when the word of the Lord came to him saying:

Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. (Ezekiel 12:2)

Even the wise and the learned leaders of the Jews were blinded to the voice and person of their own Messiah! The history of man is sad indeed. And, in this generation the Lord has vowed that . . .

The weak things of the world shall come forth and break down the mighty and strong ones, that man should not counsel his fellow man, neither trust in the arm of flesh. (D & C 1:19)

Stockholders were told, just as Koyle had been told, that one share of stock would someday be worth a thousand times its cost. Men would go to court for one share of stock; and if a man had a hundred shares, he would be a wealthy man.

The LDS Church became very concerned and worried about the mine because so many active Church members were involved with it. The leaders were perplexed as to how to handle the situation because so many prominent Churchmen were stockholders who bore testimony to the mine with the same feelings and inspiration that they bore testimony to the Gospel.

Dr. Lowry Nelson, a prominent BYU, USU, and government sociologist, said that the mine had “the largest social group movement in the Church, in the entire history of the Church and yet independent of the Church organization itself.”

[54]The thought of owning stock worth so much was an incentive for many to buy the stock, but the desire for wealth and power that gold would bring would prove to be a test for many stockholders. The Bishop often said that the first year after the mine came in would be a time of test and trial to many rich stockholders.

With the vast sums of wealth from the mine, there will also come tremendous responsibilities. That mine has a very special mission, and every stockholder should prepare himself for his part in that divine commission.

[55]                              Chapter 7

                              OPPOSITION BEGINS


For it must needs be that offences come; but woe to that man by whom the offence cometh! (Matt. 18:7)

From the commencement of the restored Gospel, “Satan . . . has laid a cunning plan, thinking to destroy the work of God; . . . he stirreth up their hearts to anger against this work.” (D & C 10:22-24) Thus, whenever God sets about to perform a special work, the devil promptly prepares a means to destroy it.

The warning by the two Nephite messengers began to be realized. The powers of darkness were being combined in an effort to destroy or stop the work of that mine. It is reasonable that if the Lord was inspiring that work, and its mission was to help save millions of people from calamities, then surely the Prince of Darkness would oppose it.

Opposition often came from many different sources, but always with the same objective—stop Bishop Koyle and stop the work at the mine! One day when Frank Woodward was in charge of the drilling, he said that “a little dark Lamanite” appeared to him and told him that “This is the beginning of the `Turndown'”, and Frank was very powerfully convinced that he should make the drilling according to the Lamanite’s instructions—to follow the wall that leaned to the east. The Bishop allowed Frank and those who wanted to pursue his lead to make a 4′ x 4′ “worm hole”, while the majority of men followed Koyle’s directions. After much digging by both groups, the worm hole intercepted the Bishop’s diggings further down; the main [56] group had already passed Frank’s group. To this day, when difficulty or opposition arises, it is usually attributed to the “Little Dark Lamanite”.

Bishop Koyle was told that three men would lose their lives at the mine. The first was Lee Gardner in 1912, who was killed when he fell in the old workings as he was going on his last shift, just prior to leaving on a mission for the Church.

The second man killed was Reid Weight:

. . . on September 17, 1934, just 40 years to the day and hour from the time they first started to work the mine September 17, 1894, Reid Weight, young, energetic, intelligent, of the highest moral fiber, and a life-long supporter of the Dream Mine, met his death from the shedding of his blood when a misfire—water soaked and nine hours old—unexpectedly exploded when he was preparing to remove it.

His working companion, Leroy Barney, was with him at the time in that narrow shaft of the winze which they had deepened to about 250 feet at the time—stood with him side by side as they watched a bucket of muck go up the hoist. Suddenly in an instant, there was an explosion of six sticks of deadly dynamite from the watersoaked nine-hour-old misfire. Miraculously, Barney was quite uninjured from the blast, but young Reid Weight was severely and mortally wounded, and his life’s blood was shed in the mine—willingly and without regret, for he did not lose consciousness until the very end, and he was able to express himself.

His brother, Lewis Weight, who operated the hoist at the time, still carried on with the other loyal workers at the mine to help vindicate that death and confirm that testament of the Relief Mine. (Dream Mine Story, Pierce, p. 77)

[57]The third man killed was 17-year-old David Kunz, who died on December 27, 1939, while he was shoveling gravel near a six-foot embankment, a large chunk of frozen dirt and ice toppled on him.

The work of God has always encountered opposition. The Relief Mine would, of course, be a prime object of opposition from the devil. The two heavenly messengers warned Bishop Koyle that it would come, but the manner of opposition by the adversary was most unusual.

During the 1880’s the Church was unmercifully persecuted by the United States Government for living the law of plural marriage. The Church took sanctuary outside of the U.S. borders by establishing colonies in Canada and in Old Mexico for the polygamists. If a man chose to take plural wives, it was necessary that he travel to one of these colonies so he would not be breaking a United States law.

However, after the Smoot hearings by the U.S. Senate from 1904-06 and additional pressures from the Government after that, the Church decided to further relinquish faith in the principle of plural marriage by issuing another “manifesto” in 1910. This created a reason for President Joseph F. Smith to make a visit to the Mormon colonies where he attempted to break up the practice of plural marriages. He also wanted to prevent any further contracts in that relationship. He would promote genealogy as a substitute for living plural marriage just as Wilford Woodruff had done. In his attempt to justify the abandonment of that principle, he declared that the next temple would be built in Mexico.

But the Saints in Mexico were prospering quite well—they were a faithful people and of course were somewhat taken back by the announcement that the Church would now abandon plural marriage “in all the world.” In 1890 the Church conceded to the pressure of the government by abandoning any further solemnizations of plural [58] marriages in their temples and endowment house; now they were relinquishing that practice everywhere. For these concessions and forfeitures, the Saints were promised a temple. This was a poor consolation prize as they were soon to experience.

. . . when Bishop Koyle heard this announcement <about the Mexican temple>, he was puzzled. Said he, “President Smith wouldn’t have made that promise if he had seen what I saw in a dream. I saw Mexican soldiers driving these Saints out of Mexico, and they were allowed to take only one piece of baggage each with them. There won’t be enough of our people in Mexico to support a temple if this happens.” (Pierce, p. 23)

Word soon spread of Bishop Koyle’s prophecy about the temple NOT being built in Mexico at this time. Here were two prophecies being circulated, but they contradicted each other. Both men claimed divine instruction. Both spoke about the Mexican Temple. It seemed as though it was some sort of test—a catalyst toward solidifying the issue of who had favor with the Lord. Church members and stockholders were apprehensive as to what would soon transpire.

This was becoming a vital issue—who had the gift of prophecy: the President of the Church or a little humble farmer in Leland, Utah? If the temple were built and the Saints were not driven out of Mexico, then it was obvious that Bishop Koyle was deceived, and he did not have the spiritual communication with the Lord that he claimed. On the other hand, if the temple were not built and the Saints were driven out of Mexico, then the same premise was true of the President of the Church. Rumors spread like wildfire, and it was not long before President Joseph F. Smith heard that Koyle claimed the President was a false prophet—which wasn’t what he said at all. Only fate and time would settle the issue of who spoke the truth.

[59]Then came the revolutionary forces of General Francisco Madero and Pancho Villa in the revolutionary uprising in Mexico. General Madero had no use for the Mormons, who wished to remain neutral; neither had the U.S. Government given any favorable aid for their revolution. In 1912 these revolutionaries began their attacks on border towns, including also the Mormon settlements. They actually drove the Mormons from Mexico, allowing them to take only “one piece of baggage each”, just as Bishop Koyle had seen in his dream. The Mormon Mexican colonies were broken up. No temple would be built there.

Such a catastrophic event for the Mexican Saints was a great sorrow for them. But the failure of the temple promise prophecy was even more disheartening to the leaders of the Church. Bishop Koyle’s prophecy and his dreams began to stir up new commotion and excitement, while faith in the spiritual powers of the Church President began to wane. This kind of embarrassment usually causes jealousy and anger; retaliation is the result.

On April 22, 1913, the First Presidency wrote to Jonathan Page, Bishop Koyle’s stake president, for information concerning the mine and Bishop Koyle. Page replied but they again wrote to Page on July 19, 1913, asking for more information. By August of 1913, the First Presidency confirmed their stand against the mine by issuing a statement against the work. Many members of the Church were astounded. They questioned the source of such actions, saying that a work that God had established should not be opposed by men who should be able to obtain the word and will of the Lord.

When challenged to produce a revelation received by himself or anyone else indicating that the mine was not of God, Talmage was unable, or at least failed to do so. (Historical Study of the Koyle Relief Mine, Christianson, p. 43)

[60]But Dr. Talmage was not the only one questioned or challenged for a revelation against the mine. From that time to the present, no revelation has ever been produced—which if one had been given, would have been published—many times. On the contrary many, many stockholders have born testimony to revelations given to them in which it was made known that the work of that mine was of God.

In a meeting on August 7, 1913, the First Presidency decided to send Elder Francis M. Lyman of the Council of Twelve Apostles to Spanish Fork for the purpose of releasing John Koyle as bishop of the Leland Ward. (See Journal History, August 7, 1913, p. 3.) Acting under the orders of Francis Lyman, the Stake President released John Koyle as bishop, in which office he had served since May 31, 1908. (He had served as a counselor from 1900 to 1908.) Lars Peter Olsen became the new bishop of Leland Ward.

Without allowing Bishop Koyle a word of defense, he reprimanded him severely and dismissed him from his office as Bishop of the Leland Ward. Bishop O. B. Huntington of the Springville First Ward, who witnessed it, said in my hearing that never in his life had he seen a man handled so roughly and swiftly as Bishop Koyle was handled, and given no chance whatever to defend himself. (The Dream Mine Story, Pierce, p. 24)

Early in June of 1914, Stake President Page and the high council of Nebo Stake, acting according to the demands of the First Presidency, summoned the executives of the mine to appear before them for a hearing. At this hearing the accused were warned that all operations and stock sales must cease or else excommunication would follow. Koyle asked to see what charges had been brought against him. He was shown a letter from President Joseph F. Smith in which the following accusations were listed:


1.That Koyle intended to redeem all of the dead.

2.That Koyle was going to utilize the wealth of his mine to build up the    City of Zion in Jackson County, Missouri.

3.That he intended to increase the capital stock of the company, then    sell out and make himself rich.

4.That Koyle was receiving revelation for members of the Church.

The Bishop responded by saying the charges were false. He requested the permission to refer his case before the president of the Church, since he had made the charges. But he was never allowed to face his accusers.

Further difficulties for Bishop Koyle were not long in coming. Page had one time given the whole mining venture his approval and had declared that it was inspired. It is not known what pressures had been placed upon him, but he informed Bishop Koyle that work on the mine must cease or else he would lose his membership in the Church! Bishop Koyle remembered the Nephite warning that the mine would be shut down, but the same powers that closed it would see that it was opened again. So he humbly submitted to the mandate of the Church and the mine was closed.

This presents one of the strange paradoxes in Church history. The mine was accepted and believed in by many members of the Church. They claimed the same spirit that told them the Gospel was true, dictated to them that the mine was true also. They could not deny one any more than they could the other. Some members of the Church were hostile and bitter against the mine declaring it to be of the devil. Again, others cared less and considered that it was just an ordinary mine.

Apostle James E. Talmage prepared a newspaper article entitled, “The Warning Voice,” in opposition to the mine, which article was signed by the First Presidency of the Church on August 2, 1913:

[62]                        The 1913 Announcement

                              “A WARNING VOICE”


To the Officers and Members of the Church of Jesus Christ of Latter-day Saints:

“From the days of Hiram Page (Doc. and Cov., Sec. 28), at different periods there have been manifestations from delusive spirits to members of the Church. Sometimes these have come to men and women who because of transgression became easy prey to the Arch-Deceiver. At other times people who pride themselves on their strict observance of the rules and ordinances and ceremonies of the Church are led astray by false spirits, who exercise an influence so imitative of that which proceeds from a Divine source that even these persons, who think they are “the very elect,” find it difficult to discern the essential difference. Satan himself has transformed himself to be apparently `an angel of light.’

“When visions, dreams, tongues, prophecy, impressions or any extraordinary gift or inspiration conveys something out of harmony with the accepted revelations of the Church or contrary to the decisions of its constituted authorities, Latter-day Saints may know that it is not of God, no matter how plausible it may appear. Also they should understand that directions for the guidance of the Church will come, by revelation, through the head.

“All faithful members are entitled to the inspiration of the Holy Spirit for themselves, their families, and for those over whom they are appointed and ordained to preside. But anything at discord with that which comes from God through the head of the Church is not to be received as authoritative or reliable. In secular as well as spiritual affairs, Saints may receive Divine guidance and revelation affecting themselves, but this does not convey authority to direct others, and is not to be accepted when contrary to Church covenants, doctrine or discipline, or to known facts, demonstrated truths, or good common sense.

“No person has the right to induce his fellow members of the Church to engage in speculations or take stock in ventures of any kind on the specious claim of Divine revelation or vision or dream, especially when it is in opposition to the voice of recognized authority, local or general. The Lord’s Church `is a house of order.’ It is not governed by individual gifts or manifestations, but by the order and power of the Holy Priesthood as sustained by the voice and vote of the Church in its appointed conferences.

“The history of the Church records many pretended revelations claimed by impostors or zealots who believed in the manifestations they sought to lead other persons to accept, and in every instance, disappointment, sorrow and disaster have resulted therefrom. Financial loss and sometimes utter ruin have followed.

“We feel it our duty to warn the Latter-day Saints against fake mining schemes which have no warrant for success beyond the professed spiritual manifestations of their projectors and the influence gained over the excited minds of their victims. We caution the Saints against investing money or property in shares of stock which bring no profit to anyone but those who issue and trade in them.

“Fanciful schemes to make money for the alleged purpose of `redeeming Zion’ or providing means for `the salvation of the dead’ or other seemingly worthy objects, should not deceive anyone acquainted with the order of the Church, and will result only in waste of time and labor, which might be devoted now to doing something tangible and worthy and of record on earth and in heaven.

“Be not led by any spirit or influence that discredits established authority, contradicts true scientific principles and discoveries, or leads away from the direct revelations of God for the government of the Church. The Holy Ghost does not contradict its own revealings. Truth is always harmonious with itself. Piety is often the cloak of error. The counsels of the Lord through the channel he has appointed will be followed with safety. Therefore, O! ye Latter-day Saints, profit by these words of warning.



  First Presidency.

[63]On August 16, 1913, the Church leaders once again emphasized their stand against the mine by reproducing the article of August 2 with the following comments:

Owing to the importance of the subject treated in the letter of the First Presidency to the officers and members of the Church which appeared in the Deseret News of August 2nd of this year, it is reproduced at the head of this column. We trust the Saints generally will profit by the advice given, and in order to bring it to the attention of all members it might be well to cause the letter to be read in ward meetings or stake conferences or other similar gatherings of the people.

The First Presidency warns the Saints against investing in worthless stock, even if promoters allege that they are guided by dreams and revelations. It is a timely warning. Almost everyone has heard stories of how such and such found a rich mine by following directions given in a dream, and many fondly hope for similar luck, but in most instances, it will be found on investigation, that such stories have little or no foundation in fact. They belong to a class where rumors which like the wind, “bloweth where it listeth, and thou hearest the sound thereof. But canst not tell whence it cometh or whither it goeth.” No one should be guided by such rumors but by reason enlightened by the Holy Spirit.

It is a safe rule not to accept the counsel of anyone who is in any way antagonistic to those who have been duly appointed to lead and guide Israel. And it will be found that the promoters of “dream mines” and vision enterprises generally are of that class. They find fault and pass judgment without justification. But by that very fact they warn the Saints to steer clear of them, just as the ringing or whistling of buoys during foggy weather call attention to mariners to the pre-[64]sence of danger by the noise they make. (An Historical Study of the Koyle Relief Mine, 1894-1962, Christianson, p. 46)

This “warning” article was again reprinted in the Deseret News, Dec. 29, 1945, over the signatures of President George Albert Smith and his two counselors.

But the Bishop was not trying to dictate the affairs of the Church. The miners were not trying to change the doctrines or principles, nor instructing how to do missionary work or temple endowments. Nor was the stock of the mine only for members of the Church. The fact that it is a mining venture with a spiritual guidance is certainly not an uncommon thing—rather, it is the way mining should be conducted. The fact that Jesse Knight had a manifestation that saved the Church is enough proof that God can speak to others outside of the general authorities of the Church—even to proving a blessing to the Church.

Many Church members became involved with the mine, even though they had no particular desire or interest to do so. However, the Lord may call people to a special labor or mission, yet it may be against their own will or pleasure. Frank Hanks was one of those called by the Lord to assist in that mine, even though he had no interest in it. Frank owned a farm near Salem which occupied all of his time and attention. Yet he often saw and greeted John Koyle. He never became a personal friend or was closely associated with him until after the following incident:

Frank Hanks was known to have the finest team of matched horses in the county. His team had won prizes at state and county fairs that made him the envy of every farmer in the valley. Now Frank Hanks had a very disturbing dream, clear and distinct. He was shown in his dream that he should sell this prize team of horses and give the money to Bishop Koyle for the Dream Mine.

[65]Hanks was not at all favorable to the dream, and it bothered him no end to know of a certainty if the dream were true and given to him from the Lord, or if it were more in the class of a nightmare. He remembered a test he had read about in the Old Testament of how righteous Gideon had determined his mission from the Lord by suing a fleece on which dew was to form, with none on the ground. And how it was repeated the next night with the fleece dry but the ground wet with dew. (See Judges 6:36-40.)

So Frank Hanks put a fleece on the lawn and prayed as did Gideon, that if his dream was true let there be dew on the fleece the next morning, but let it be dry on the grass. And the next morning it was so, and Hanks saw that he had a very damp fleece, but the grass was dry.

The next night Hanks reversed himself and asked then for the fleece to be dry and the grass to be wet. And the next morning it was so, and Frank Hanks knew that his dream was of the Lord. Therefore, he offered his prize team for sale and gave the money to Bishop Koyle.

Bishop Koyle was equally inspired to make Frank Hanks a director in the company, thereby gaining a loyal and devoted supporter. Hanks was further rewarded by the Lord Himself, when shortly before his death he was permitted to make a spiritual visit into the nine rooms, and was able to describe in intimate detail what he had been shown. (The Dream Mine Story, Pierce, pp. 27-28)

So much controversy among Church members created much interest and investigation. Even the authorities of the Church were not in agreement with the actions of the First Presidency, as indicated by the following examples:

[66]Apostle George Teasdale once listened to the whole story. He later said he knew it was of God and gave it his official blessing, and commended Bishop Koyle for his work on the mine.

Apostle Matthais F. Cowley, although very pressed for money, was another who bought stock in the mine and gave it his favor and approval, declaring that it was inspired of God.

President Anthony W. Ivins invited Bishop Koyle into his office and asked to hear the story. He listened carefully and asked many questions. After Bishop Koyle related the details of his call to the mine, President Ivins said that the Bishop had a great obligation from the Lord and he must follow through on that mining mission. This was in fulfillment of a dream that Bishop Koyle had previously received about an interview with President Ivins.

President J. Golden Kimball was one of the Seven Presidents of the Seventies and knew Bishop Koyle from the missionfield. This man was close enough to the Lord that his name was mentioned by the Nephite messengers. They instructed Bishop Koyle that he should give Pres. Kimball 500 shares of stock—whether he could pay for it or not. Later, Golden Kimball was invited by Bishop Koyle to come down for a visit, which he did. After the Bishop related the whole story, Golden paced the floor back and forth without saying a word. Then, Bishop Koyle said, “Well, do you believe it or not?” The reply was, “How much is the stock?” When he asked for 500 shares, Golden was astounded when Bishop Koyle handed him a certificate already filled out for that amount.

[67]J. Golden Kimball was a friend to

Bishop Koyle and a strong supporter

of the mine throughout his life.

One of the last testimonies given of Golden’s association with Koyle and the mine was by Vern Bullock, who said:

The last I was at the mine and saw Bishop Koyle was about 1937. I visited the mine with a gentleman that was quite closely connected with the mine, by the name of June M. Pierce, who at that time lived in Springville. Mr. Pierce passed away a couple of years ago. But the last time I [68] was there . . . I might state here, though, that the visit I made up there, J. Golden Kimball, his wife, and a grandson happened to be at the cabin at the mine, and as I passed by he was about to leave and he said, “The Lord bless you, Bishop Koyle, and may you have success,” or something to that effect. (Dream Mine: A Study in Mormon Folklore, Joe Stanley Graham, p. 252; quote by Vern Bullock, Provo, Utah, Dec. 7, 1969)

These were all good men who prayed and sought counsel from the Lord. They were humble enough to ask and ponder the whole issue before they made any judgments. They were not the kind who would rather trust in the arm of flesh for all their answers. They got their own answers from the heavens.

The question so often arises: “How could so many members of the Church, even many leaders, be wrong in their judgment against the mine?” First, every man, even the President of the Church, is often persuaded by his own opinions. Second, everyone who trusts the opinion of others rather than receive revelation on the matter, is also subject to error. The error in personal judgment by some official of the Church has snow-balled by gathering opponents and momentum down through the years. In that day when the mine is vindicated, then shall many eyes be opened to the truth that trusting in the arm of flesh is a serious sin.

The restrictions placed upon John Koyle by some of the leaders of the Church prevented him and his associates from doing any further work on the mine. But annual assessment work is required by law. Soon the Koyle mining property became delinquent and the claims were placed back upon the open market. Anyone could refile on the property, take up the claim, and become the new and rightful owner. The first two claims that became delinquent were snapped up by two Peterson brothers. The [69] January deadline on the remaining claims was approaching. Other people were waiting and watching for a chance to jump the remaining claims. But Bishop Koyle had been warned that if he went on that hill again, he would be excommunicated—there was nothing he could do.

Then he had another dream. He was given the comforting assurance that it would all turn out well in the end. He saw in his dream that the mine was likened to a huge log, from which two men came and removed a slab (or claim) from each side of the log. Then someone else came along and took the entire log. But in a short time the log was returned to him—then the two slabs were also returned.

One day a man by the name of Ben H. Bullock was sitting in a chair of the lobby in the Kenyon Hotel in Salt Lake City. It was early morning and Ben was half dozing in the easy chair when a clear voice spoke to him. It directed him to go to the Dream Mine and take up the claims of the mine. He understood that it was to save the mine for Bishop Koyle.

Being one to give quick obedience to such promptings, Bullock at once departed for Spanish Fork where he secured a horse and rode to Water Canyon as far as the horse could make it in the deep January snow. Then he tried to continue on foot only to find that he sank in the snow almost to his hips and could make no progress.

Then it was that Ben H. Bullock knelt down in the snow and most earnestly prayed that if the Lord desired him to complete this job, then to please make the snow hard enough to hold him up. He tried it again, and now the snow held, and without further trouble he was able to stake out and place notices on the main series of eight claims. After that it was only a matter of [70] recording them and then signing a quit-claim deed back to the Koyle Mining Co.; all of which was accomplished within a three-day period. And thus the “Relief Mine” was once again secure for the stockholders without the necessity for anyone having to do any assessment work and thereby placing in jeopardy their Church membership—a very real threat at the time. A few more years and the Peterson “slabs” were also restored to the company, and thus was fulfilled the dream of the “log” and the “slabs”. (The Dream Mine Story, Pierce, p. 32)

After the Church protest against the mine, the State soon took up the banter. Probably the State Securities Commission was encouraged or induced to make an attempt to close the mine. The S.S.C. called Dr. Fredrick J. Pack of the University of Utah to investigate the mine and make a report to the State of his finding. Dr. Pack was accredited as being one of the best geologists in the state, and he was given national honors by being included in the “Who’s Who in America” publications. His fame and honors became somewhat tarnished after he declared that a commercial quantity of oil would never be found in Utah. For many years he claimed nearly all of Utah’s oil had been dissipated down the Colorado River. However, Utah today claims one of the nation’s largest oil reserves.

Dr. Pack had condemned the Dream Mine before ever visiting the property.

Several of us have talked with Dr. Frederick J. Pack upon the matter and found him very adverse, radically so. ln fact, we have set him completely out of the affair. We thought he was giving us facts, but upon investigation we found he has never been at the mine or upon the mountains in that region, talking only from secondhand hearsay, or from geological structure in [71] general. We are not seeking men’s opinions unless they are first-hand. We are rather shocked with the utter intolerance among mankind generally. Seemingly, some people accept gossip in preference to the truth. (“Statement made by Carter E. Grant, Sept. 9, 1931, to James E. Talmage,” p. 5)

Finally Dr. Pack went to the Dream Mine, took samples of ore from various places in the tunnels, and made his report to the Securities Commission—offering his opinion and condemnation of the project by saying:

In my judgment the Koyle Mining property offers no encouragement whatsoever for the future. Evidences of commercial mineralization are wholly lacking. The “ore” bodies recently discovered are shown by assays to be worthless. This is also true of the ore in the mill bins awaiting treatment. I have seldom, if ever, seen a mining prospect that exhibited such a complete absence of mineralizations. (Deseret News, Jan 20, 1933)

The State now felt they had the ammunition they desired to stop work at the mine, and shut down its operations.

[72]     Deseret News, Salt Lake City, Utah, Friday January 20, 1933

Board Orders Charge In Dream Mine Case

Action Follows Special Report on Properties of Company

“If the state presents evidence that company stock has been sold without a permit from the securities commission a complaint will be issued in ten minutes,” said Harold Wallace, county attorney.

At the same time, Mr. Wallace said that his files are now flooded with requests from individuals for complaints as a result of the sale of stock in the “Dream Mine.” All of these requests, he said, come from individuals who have purchased personal stock from other individuals, and in such cases complaints have no foundation in law.

A report late Friday from the Utah county attorney’s office, was to the effect that if the information of the state securities commission showed any crime committed or law violated by the officials of the Koyle Mining company, action by the county attorney will follow immediately.

On receipt of reports from Dr. Frederick J. Pack that the Koyle Mining company property, otherwise known as the Dream Mine, situated near Salem, Utah, offers no encouragement whatsoever for the future,” the state securities commission Friday morning at the state capitol directed Scott P. Stewart, executive secretary, to file action with the county attorney, charging the Koyle Mining company management with . . .

Ordered by State

Meantime, Dr. Pack was employed in a consulting capacity, to make a fair and thorough investigation of the physical condition existing at the mine, and as a result of which a report condemning the enterprise on the basis of its geologic and commercial features, was received Friday.

At the conclusion of this report, Dr. Pack summarizes conditions at the mine in the following words:

“In conclusion I desire to state that in my judgment the Koyle Mining property offers no encouragement whatsoever for the future. While its formations—adjacent to the great Wasatch fault—are intimately displaced fractured, yet evidences of commercial mineralization are wholly lacking.

“The `ore’ bodies recently discovered are shown by assays to be worthless. This is also true of the ore in the mill bins awaiting treatment. The building of a mill under such conditions is not only immature but involves the useless expenditure of both labor and money.

In the main body of his report, Dr. Pack states that the workings consist primarily of a tunnel three-fifths of a mile in length, together with one principal drift which in turn gives rise to several minor drifts.

Mineral Lacking

The main drift leaves the tunnel at a distance of approximately 2,000 feet from its portal. Other workings have been put in higher up on the mountain. On the occasion of Dr. Pack’s inspection he said his party was led through the mine by John H. Koyle, discoverer of the mine, Byron Grant, and several others.

After a technical description of geological conditions, Dr. Pack reports that he has seldom “If ever seen a mining prospect that . . .”

Dr. Pack says that while at the mine he heard Mr. Koyle and others make frequent reference to certain veins within the mine, but “the truth is, I did not find a single vein within the entire property. These so-called veins are usually either brecciated sones or masses of gouge on fault surfaces.

The operators apparently did not make this distinction, in consequence of which they have repeatedly followed brecciated sones apparently in the hope of finding ore.”

Further in his statement Dr. Pack says that he requested Mr. Koyle to direct him to places where the highest values had been discovered. One sample was taken on a left side drift, called Sample No. 1, and another Sample No. 2 was taken from a right hand drift.

Low Grade Gold Found

According to the information given Dr. Pack, low grade values in gold existed in both places from which sample were taken.

On returning to Salt Lake Dr. Pack submitted these samples to several assayers after being ground and divided at the metallurgical laboratory at the University of Utah.

None of these samples returned values greater than six cents a ton in gold according to one assaying firm, while another reported nothing to exceed 10 cents per ton in gold.

In addition to the two samples numbered one and two, six additional sample were taken, making eight in all. The eighth sample, known as sample No. 8, was taken from the ore bin where Mr. Koyle said he knew the ore contained value.

Sample No. 8, taken from the ore bin, showed 10 cents in gold to the ton in one report, and only a trace in another assay. Silver values are correspondingly low, running from a slight trace, to one-tenth of one ounce per ton.

In no case, reports Dr. Pack, were the assayers informed as to the source of the ore, “or to my identity, or that the ore had been assayed by another firm.” Mr. Grant wished to be present while the assays were being run, and was allowed this privilege in both cases.

Mr. Stewart announced Friday afternoon that he will take the matter up with the county attorney for action.


[73]So many of the charges against John Koyle and the mine were so far out of line that the Bishop and the stock holders had to make a rebuttal to them. The Deseret News refused to print their announcement, so they had to buy advertising space in the Salt Lake Telegram. It appeared as follows:

Dream Mine President Replies to Dr. Pack

John H. Koyle Answers Statement of Frederick J. Pack

For a number of years, myself and friends have been laboring persistently to secure values at the Koyle Mine, or “Dream Mine,” situated southeast of Spanish Fork.

Since statements recently have been published by Dr. Frederick J. Pack that we have no present values nor any future prospects and have proceeded without having had any values, I am submitting the following reports.

Assays made by Thomas E. Chatwin of Mammoth, Utah August to December, inclusive, 1931, representing several hundred assays, vary from $0.40 to $6.40 per ton in Gold.

A chemical quantitative and qualitative analysis by H. Romeryn, Ph.D., on December 24, 1932, gives a return of $2.00 per ton in gold and declares the following metals to be present: Platinum, Rhodium, Osmium, Nickel, Arsenic, Antimony, Lead and Iron. Incidently, on the same date stated above, December 24, 1932, Junius J. Hayes of the University of Utah faculty reported that he had assayed samples collected by himself from the Koyle Mine and found gold to the extent of $1.70 and $0.80 per ton. These assays closely ally with one another.

The following assays from various assayers in the city are still more of a definite informative nature. All samples were collected with the view of getting a fair return of the ore then being mined in the various drifts of the Koyle Mine.

Crismon & Nichols, Sept. 6, 1932, returned $1.40 per ton in gold. Alonso P. Bardwell, Sept. 26, 1932, returned $6.89 per ton in gold. Black & Deason, April 22, 1932, returned $40.80 per ton in gold.

The officials of the Koyle Mining Company, always wishing to get at definite facts, have spared no efforts in getting at true results. respecting this fact, they had a series of samples submitted to the Assay Office of the United States at Salt Lake City, Utah, which rendered the following dates and returns: Sept. 19, 1932, $22.40 and $64.00 per ton in gold; Oct. 1, 1932, $17.60 per ton in gold; Oct. 7, 1932, $0.80, $1.20, $2.00 per ton in gold.

Byron E. Grant working at the Koyle Mining Company’s assay office during the months of October, November and December, made upward of a thousand assays, showing returns of from a trace to $444 per ton in gold. A more careful analysis of these many assay slips shows several returns over $100 per ton, while the great majority of the assay slips show returns of from $2 and $3 up to $30. Such figures as $20.00, $16.80, $4.80, $2.60, $12.00, $13.80 and $5.60 present themselves bluntly while thumbing this large collection of assay slips bearing the signature of Byron E. Grant.

[74]Report of John M. Bestelmeyer of June 6, 1933:

“On May 30th, 1933, at the request of interested parties and for certain definite reasons, and with the assistance of Mr. D. W. Jeffs, manager of the Utah Gold Co., we visited the Koyle Mining Company, situated at the base of the Wasatch range, easterly of Salem, Utah, to sample certain faces within the workings of the mine, for the purpose of definitely proving any gold values that might be obtained by direct amalgamation—and to determine as nearly as possible the value, if any, in ounces of gold per ton.

All samples taken were properly numbered, dated and designated as to position, width of vein, with all faces properly cleaned of loose material, grooved and channeled, at regular predetermined distances, with due regard to the width of sample taken, to gain as near as humanly possible a result of ACTUAL VALUE, without fear or favor to anyone concerned.

“Sample No. 139 returns values of $15.90 per ton in gold; Sample No. 140 $17.00; Sample No. 141, $44.00; Sample No. 142, $21.60; Sample No. 143, $22.00; Sample No. 144, $5.50; Sample No. 145, $15.00; Sample No. 146, $14.80 and Sample No. 147, $9.10.

“As you know, these samples were taken to Salt Lake, to be pulverized to the required mesh, and on June 4th were amalgamated by Mr. Fred Thompson, in our presence, afterwards sealing the gold in glass vials. I personally weighed the gold, with the results as tabulated.

“It might be well to state that no attempt is made here to go into locations, history, development, ore exposures, topographical or geological features, other than to state that all work, past, present and future plans, is carried on in a businesslike, minerlike manner, and is impressive, of good judgment, vision, personality and determination of Mr. Koyle.”

While the report of Dr. Frederick J. Pack states the complete absence of “ore,” the above report of Mr. Bestelmeyer proves ore of a commercial value to be present. Both men are competent in their respective fields. Mr. Bestelmeyer is a mining man of tried integrity and long experience, while Dr. Pack is a teacher of geology. It seems Koyle Mining Company accepts the report of Mr. Bestelmeyer, since his report was made from a nonpartisan, unbiased standpoint and free from any exterior intimidating influence.

Dr. Pack, representing the State of Utah, took one set of eight samples from the Koyle Mining Company, and from a return of these samples draws the conclusion that the Koyle Mine “offers no hope for the future.” The Koyle Mining Company wishes to take the liberty to state that such a method of procedure is entirely unfair, unscientific, and unsatisfactory to our company.

Due to the fluctuating nature of the ore, varying from a few dollars one day to several hundred dollars on another day, as proved by careful daily assays made by the company, any one sample taken on any specific day could neither condemn nor justify the mine.

Supposing Dr. Pack and his party should have visited the Koyle Mine on a day when the company assayer surrendered returns of $444.00 as was done on Nov. 9, 1933, what would have been the nature of his report?

[75] The following letter received by Mr. John M. Koyle:

Provo, Utah, Sept. 20, 1933.

Mr. John M. Koyle,

Spanish Fork, Utah.

Dear Friend Koyle: I was very much impressed today on my brief visit to your gold mill and especially so in the clean appearance and workmanlike manner in which your instructions are carried out.

I take this means of expressing to you my desire to help you in any manner possible, for I fully realize the pressure and strain that you labor under from day to day.

In retrospection I can see Uncle Jesse Knight, a man of vision, struggling with poverty to find the Humbug mine and later the famous Iron Blossom Channel.

I see John Bestelmeyer, the Pioneer of East Tintic, ridiculed as a visionary Dutchman, and I see F. J. Raddats and his now famous goat ranch striving to convince the people of Utah of the hidden wealth at their very doorstep.

And now for a few opinions formed during 25 years of active mining, the first of which is that geology does not make a mine (in the State of Utah). The Mercur district, the Silver Reef and the Copper deposit at the Big Indian in San Juan County, as types are geological impossibilities and yet they do occur.

If the metal production of the world depended upon the ability of the geologist and mining engineer, the major part of civilization would still be wearing breech clouts, living in log huts and getting their daily existence with bow and arrow. As a matter of fact, time, natural disintegration, erosion, and Old Man Dig More are the principal factors surrounding every mining camp discovered up to date.

The geologist is persistently put upon the defensive for the simple reason that Mother Nature writes upon the vaults of her hidden riches a message in a language unknown to those scholarly, book-reading, so-called engineers.

I maintain that a prospector with a jackass for a partner will find more ore in place in a given length of time than all the geologists in Salt Lake City.

For many years prior to the coming of E. J. Raddats into the East Tintic district I had personally guided engineers, geologists, mining experts and doodle-bug artists over the large outcrops in the vicinity of the Tintic Standard Mine, only to have again and again their theoretical arguments on weak mineralization, cold solutions, detrimental faulting and other poppy-cock stock in trade. Years later it was my luck to stand beside a reputable engineer connected with a large mining and smelting company and hear this man condemn the mine; and yet he stood with feet firmly placed on ore that later paid millions in dividends.

I distinctly heard him ridicule the ore in sight as worthless sulphide, filled with a few white specks.

Knowing this and much more, I want to pass on this thought to you; Keep up the good work and the day will surely come when your faith and hopes will be fully realized.

With the best of wishes in all, I remain, sincerely,

John M. Bestelmeyer.

284 East 4th North, Provo, Utah

I, John H. Koyle, hereby declare that all the above samples were taken from the Koyle Mine; that their statements are true; that we have had values and have them at the present time.

(Signed)John H. Koyle



[76]Executive secretary of the State Securities Commission, Scott P. Stewart, on two occasions brought executives of the Dream Mine before the court on charges of fraud. Both times they were released without sufficient evidence. Scott had been a highly paid patient surveyor for the Dream Mine, but now he became their opponent. The prime witness against the mine was a woman who declared that she didn’t want money back for the stock; she only wanted the mine to turn out. This was not sufficient evidence of a fraud.

Then the State denied Koyle a license to sell stock. Normally this would shut down a mining operation, because without the sale of stock there would be no source of income for the workers or maintenance of the mine. But the Lord didn’t intend for the work to stop then, so Koyle told the Board of Directors to issue him 50,000 shares of special stock as payment for contract labor. This was to be in his own name as personal stock. The Bishop would then personally hire workers for the mine. Since there was no law against a man selling his own stock, the Dream Mine continued to operate.

The Federal Securities and Exchange Commission soon entered the arena in opposition to the mine. They somehow obtained a list of stockholders and sent them a long list of questions, trying to obtain some complaining witnesses who would help them press charges of fraud against the mine. The Commission tried every avenue to uncover evidence that might be used in court to have the mine legally shut down. After a close examination of income and labor used in the mining operation, it was found that sufficient work had been performed to account for the money taken in through the sale of stock. So the charges of fraud had to be dropped. It has been said that at one time 17 deputy marshalls were hunting for John Koyle.

[77]Thus, the Church, the State, and the Nation had combined to oppose Bishop Koyle and the mine. But there must needs be opposition, because when men make such judgments, they are judging themselves. Thus when the Church, the State, and the Nation combine in rejecting Bishop Koyle’s revelation from God, then it becomes apparent that they are not in harmony with God. In such a condition, God can bring about His judgments.

Thus, in spite of the opposition that brought about public censure, stopping all work on the mine, the losing of claims and the loss of his office in the Church, Bishop Koyle had been warned by the Lord to prepare for just such trials. This opposition only proved to give new strength to the Bishop. His prophecies were fulfilled, his mining claims were saved in a miraculous manner, and his name was gaining new respect from the most spiritual men in the Church. It was clearly evident that the Lord was sustaining him and his mission at the mine.

John and his family lived through a generation of scoffing and ridicule—not just from the common street prattle, but from prominent church and business men. His children suffered insults and derision all their life. Although he endured this constant barrage of indignities, he bore it meekly, and persistently continued with his work, as though they were only minor squalls to be expected on the sea of life. “For Jesus Himself testified, that a prophet hath no honor in his own country.” (John 4:44)

The next chapter will discuss the reopening of the mine, after being closed for six years, by the same power that had closed it—thus fulfilling another of Bishop John Koyle’s prophecies.

[78]                              Chapter 8

                          MEN AND MINES IN CRUCIBLES


Whatsoever is brought upon thee take cheerfully, and be patient when thou art changed to a low estate. For gold is tried in the fire; and acceptable men in the furnace of adversity. (Ecclesiastics 2:4-5)

Men must learn to understand the opposites of nature—and those principles which prove him worthy of an eternal inheritance with God. Experiencing good and evil, pain and pleasure, sorrow and joy, is the purpose of mortality. Indeed it is in this life that men must face the conflicts, the trials, and the oppositions which test him, rendering him fit for the kingdom of heaven.

But, above and beyond the value of all mortal experience is the love of truth and the love of God. The body with all of its senses is important to man, but how much more prized should be the principles of life which mold and shape the destiny of the soul. The pathway through life, though strewn with the burden of tests and the weight of trials, is garnished with those resplendent principles which lead to eternal life and immortal glory. (Christ and the Crucifixion, O. Kraut, p. 11)

The greater a man’s calling by his God, the greater in proportion will be his trials. It is only reasonable that John Koyle’s mine, and all those affiliated with it, would receive their share of trials and tests. God brings about His peculiar ways which confound the wicked but save the righteous. There must be trials and tests in mortality for they separate the righteous from the wicked.

[79]                              (picture)

The main shaft of the Relief Mine is 3400 feet long and was carved out of the mountain without the aid of man’s survey instruments. Even from the back of the tunnel, you can see daylight at the front entrance. Men, too, [80] must be guided through life by the inspiration of God, rather than the priestcrafts of men. And, as iron rails of the track lead from the dark abyss of the tunnel to the light of day, so also the Iron Rod, or the Word of God, leads men to the eternal glory of God.

When the Nephites visited Bishop Koyle, they warned him that the mine would be forced to shut down. Six months after their visit the mine was shut down, and Church leaders brought the threat of excommunication to the Bishop and all of his co-workers if they continued to labor on that mountain.

Bishop Koyle had great respect for the Church and valued his membership in it. When they ordered the mine shut down, he humbly submitted to the mandate and stopped all mining operations on the hill. He had been told by the Nephites that the powers that would close it would be the same powers to open it again. So he decided to leave it all in the hands of the Lord.

The Bishop had a little farm in Idaho 12 miles south of Burley, where he decided to go until orders came that the mine should be re-opened. For six years the mine was at a standstill. It was shut down in June 1914, and it was not until September 1920 that it was re-opened.

It was during this shutdown that President Joseph F. Smith died. Sometime later President Smith appeared to Bishop Koyle in a dream and said, “I was the one who closed the mine down, and it is my responsibility to see that it is opened up and you go to work according to the purpose and mission of the mine.” But the Bishop would not re-open the mine on that premise alone, for he knew that permission must come from the current Presidency of the Church. So he would wait for that special endorsement. The Nephites predicted that it would happen that way; so the Bishop patiently waited for it to come to pass.

[81]During the shutdown, then, a new Church president came into office—Heber J. Grant. When President Grant saw an unpaid bill for nearly $2,000 against the Spanish Fork Coop, a subsidiary of the Church-owned ZCMI, he asked Thomas J. Holt, the co-op manager, to explain the loss. Holt was quick to explain that the Church had shut down the mine and therefore the operators and stockholders were unable to sell stock to pay the bill.

He asked them if opening the mine and going to work would pay their bills? They replied, “Yes.” He then said, “Tell Bishop Koyle to open the mine and pay his debts,” and still Bishop Koyle would not go ahead without a written statement from President Grant. This was soon given and the mine opened and paid its debts. (A Relief Mine Story, Jesse Young, p. 8)

The Church statement by President Grant allowed the re-opening of the mine, but it made a stipulation that all operations should be conducted as any other normal mining venture, exclusive of any supernatural revelations. Because of this qualification attached to the reprieve, the Bishop decided that it would be best for everyone concerned that he should stay in Idaho for awhile longer. The Lord had also made known to the bishop that another shut down was to come.

Bishop Koyle occasionally spoke of a long shut-down and also of a short shut-down that the mine must experience before final vindication. Many of us thought that the long shut-down must be the six years involved from 1914 to 1920—but history was to prove that it was all yet in the future. He saw that the miners would leave the hill—even he would not be there. The stockholders would be at bitter loggerheads with each other, and some who had been the best of friends, now would be enemies. Two of the directors would turn their backs on the mine, while the others would not be of much value to it. [82] Some of the stock would change hands for as little as ten cents a share, while others would even regard it as of no value at all. In fact, it would appear as though the whole project was at long last finished and dead, once and for all. (The Dream Mine Story, Pierce, p. 62)

The Bishop had been quoted as saying:

When I was taken through the mine for the first time in 1894, after being shown the rich body of ore beneath the “capstone”, I was told that the ancient inhabitants of this land had at one time discovered these riches, having penetrated into the southwest portion of the great body of gold ore. Then the values had been closed to them and would be closed to me, providing we also became lifted up in the pride of our hearts, using the means for self-gratification. (“Statement made by Carter E. Grant, Sept. 9, 1931, to James E. Talmage“, p. 10)

The messenger who took the Bishop through the mine informed him that there should be no modern machinery used in the mine until after they had gone through the capstone. The single jackhammer, the chisel and the carbide light were the only tools the workmen had to carve out a mile and a half of solid rock from the mountain.

Picture [83]God also carves and shapes the souls of men for His work by using the oppositions of life. The Prophet Joseph Smith once said:

I am like a huge, rough stone rolling down from a high mountain; and the only polishing I get is when some corner gets rubbed off by coming in contact with something else, striking with accelerated force against religious bigotry, priestcraft, lawyercraft, doctorcraft, lying editors, suborned judges and jurors, and the authority of perjured executives, backed by mobs, blasphemers, licentious and corrupt men and women—all hell knocking off a corner here and a corner there. (TPJS, p. 304)

Phil Tadje was a stockholder who gained a powerful testimony of the work at the mine, but eventually he, too, lost his faith in it. Shortly after his conversion to the Gospel in his native country of Germany, he came to America and gained a powerful conviction of the truthfulness of the Dream Mine. For many years he was filled with the love and spirit of the Gospel and the mine. Then one evening at a meeting at the mine he became bitter about something that had been said or done. It bothered him all the way back to Salt Lake City and continued to disturb him until he couldn’t sleep. Finally he prayed to the Lord to take away the bad spirit that he was harboring against Bishop Koyle. Suddenly a sweet but powerful spirit poured down upon him, and then the words came to him saying: “The power of God is with John H. Koyle.” Phil later bore that testimony with tears pouring down his face.

But soon he again became troubled over something, and once more he turned against the Bishop and the mine. Then he attempted to persuade others against the mine. However, soon afterward his family began taking sick and started to die one by one. Finally, he too took sick, spending nearly $200 a month for medicine, until he passed [84] away also. Part of the problem was apparent pressure from Phil’s brother, Fred, who at that time was in the Presiding Bishopric of the Church.

A man named Henry Armstrong, who lived in Bountiful also heard the story of the Dream Mine, so he prayed fervently to the Lord to know if it was true. After much prayer, he was taken in vision to a place of intense light and glory and beheld a glorified being who spoke to him. He was told that the mine was true and that his mission was to contribute means and money towards the completion of that work.

Henry became a very devoted advocate of the mine, and during the 1920’s his share of money was one of the principle means of sustaining its operations. He also brought many faithful men into that work, and they in turn contributed labor and finances to it. Norman Pierce was personally acquainted with Henry and heard him relate many unusual and interesting testimonies concerning the mine. Norman wrote:

One of the stories Henry liked to tell me was about a neighbor of his who had an uncle who pioneered in the Lemhi country of Idaho. Before doing so he had been a scout for Brigham Young to locate possible sites for the settlements to be made south of Salt Lake.

Henry’s neighbor related how his uncle and a small party were exploring in the region of what is now Spanish Fork and Salem, when they were jumped by some Indians and fled to what is now called Water Canyon. There they found refuge in a tunnel large enough to ride in on horseback, for it was some ten feet in diameter. Here they withstood the Indians, but one of their number was killed, and his remains were left in the tunnel. Before they left this, uncle picked up a rock in the tunnel and noticed that it was extremely rich in gold—that it was more like rock [85] in the gold, rather than gold in the rock.

This uncle would have come back later and claimed this ancient mine for himself had he not accepted a call from Brigham Young to pioneer in the Lemhi country. His nephew in the presence of Henry Armstrong, had no trouble finding the mine from the landmarks his uncle had given. But, of course, it was a little too late to claim it. The ten-foot wide tunnel was there still, although it was almost closed by a rock slide. (The Dream Mine Story, Pierce, p. 29)

Henry remained faithful to the mine all of his life. In his latter years he inquired almost daily about the condition and status of the mine.

Among those who once stood valiantly for Bishop Koyle and the mine was Carter Grant. Carter was a nephew of President Heber J. Grant, and they were closely associated with each other. When the subject of the Dream Mine came up . . .

Carter asked President Grant if he had asked the Lord and received any direction from Him by way of revelation; to which he replied, “No, I do not trouble the Lord with such foolish things.” Carter said, “If you can produce a revelation from the Lord against the Dream Mine. I will go gladly along with you. As it stands now, I believe it is true and of the Lord.” (A Relief Mine Story, J. Young, p. 8)

Carter was a stockholder and firm believer in the Dream Mine and later tried to convince other leading authorities of the Church.

Carter Grant freely admitted to his close associates that Apostle James E. Talmage could produce no such revelation, neither from himself nor from any of the other general authorities, [86] and when he inquired of his uncle, Heber J. Grant, if he would allow an audition for Bishop Koyle so that he could really get his story first-hand, the answer was: “If that man is brought to my office, I’ll have him thrown out!” Carter Grant still held on to his stock and followed events at the mine with some interest until the death of Bishop John H. Koyle some eighteen years later. Then he lost interest and faith in the project and sold all of his stock—an event he admitted to this writer that Bishop Koyle had predicted would happen to him. (The Dream Mine Story, Pierce, p. 40)

From a financial point of view, Bishop Koyle obtained the greatest success of his lifetime while in Idaho away from the mine. It was a period of restraint from all the responsibility and tension of the mine. But all of this changed with the reopening of the mine. The Bishop chose Peter C. Carlston to be the mine superintendent and proceed with the mining operation while he was away in Idaho. But Peter Carlston was also one of many who eventually lost faith in the mission of the mine.

The Koyle Mining Company owned a total of 62 claims, which were known as the Relief Consolidation Mining Claims. These were all located in the El Dorado Mining District, but an 18 additional claims located in both Utah and Nevada were co-owned with Peter C. Carlston. One of the operations with Carlston was the Silver Banner Mine located north of Elko, Nevada. In 1926 Bishop Koyle went to Nevada where he managed the Silver Banner most of that year. It was during this time that a dispute arose between Koyle and Carlston, and resulted in Carlston severing his connections with the Koyle Mining Company. Although Carlston had been involved with Koyle and the mine for over 15 years, he took occasion to become very antagonistic. Once, while Bishop Koyle was in Idaho and Carlston was managing the Dream Mine, he received a warning of Carlston’s treacheries.

[87]<The Bishop> was sitting in the living room and heard a conversation between Peter Carlston and others. They were planning to let the claims go delinquent and then jump them and take over. Koyle got on the ball and went to Salt Lake to Peter’s home and told him what was going on. Peter denied it several times. Then his wife in the kitchen spoke up and said, “Peter, stop your lying; you know you did.” Then he broke down and confessed. (A Relief Mine Story, J. Young, p. 2)

This was the beginning of the breakup between Koyle and Carlston. On July 13, 1933, Carlston had become so far alienated from the mine that he wrote a letter of protest against Koyle and the mine. It began with “To whom it may concern.”

In one part of the letter Carlston spoke of his adverse feelings against the Bishop by saying:

He told me, “that while he was getting out of the bath tub, the Lord revealed to him that he was displeased with the General Authorities of the Church for permitting the change in the length of the sleeves and legs of the garments and was going to chastise them.”

I told him I did not believe the Lord would reveal to him or anyone else anything against the leaders of the Church. But would reveal it to them direct like he did to Joseph Smith.

Then he said, “I saw in the original dream concerning the mine that it was to come out as a rebuke to the Authorities of the Church because they were not doing right.” This I knew to be a lie. (“Letter of Peter C. Carlston“, July 13, 1933)

[88]A brief discussion on the garment change is necessary here as an evidence of the Bishop’s insight of a significant and very serious event. The changes in the temple garment gradually became an extremely controversial subject. What started out as a permissible “option” that came “not as an order, nor as a rule to be rigidly enforced,” soon became changed until the exact opposite was the result. The original garment was soon abandoned and forbidden to be used, while many dozens of types and styles soon became “authorized”.

The first announcement by the Church of a new style change appeared in 1923. The proclamation was “permissive” with the “option” belonging to the wearer. The change was not a mandatory one, nor did it come as the result of a revelation making the change a requisite for the garment. It was intended for special occasions, such as those who desired to play sports and for certain social status women who wished to wear the more modern dress styles. The old style pattern was completed under the administration of President Brigham Young. The pattern was established by revelation. For nearly a century that style was sacred and symbolic. Any change, if such could be possible, would certainly require a revelation to revoke that former revelation.

Probably the early Christians in the first and second centuries had to contend with the same conflicts and controversies. They undoubtedly experienced disputes over what was unchangeable and what was acceptable. We certainly know that liberalism soon overcame the orthodox conservative stand, and the result was the loss of spiritual gifts and favor with God.

However, most Latter-day Saints are shocked at the very thought that all is not well in Zion. Because the Church is prospering, enjoying peace, and has favor with the world, most members feel that everything is “progressing”. Modern changes are approved to keep everything that way.

[89]If even the Prophet Joseph Smith was warned of being influenced by other men, then certainly any subsequent leaders would also be fallible enough to fall victim to the same frailty. Bishop Koyle was also warned that he, too, should beware of aspiring to any honors or favors among men.

In another dream the Bishop saw himself and wife sitting in the front room when an angel came with a beautiful bouquet of flowers. This angel tried to pin the flowers on the Bishop, but he refused to permit it. Several times this was repeated with the same results. Then the angel said, “Now that is the proper attitude; never allow anyone to praise and flatter you with the honor of men.” (A Relief Mine Story, J. Young, p. 8)

Such favors and honors lead to blind faith. Disaster is often the final result. Men who trust their own opinions and feelings too much, fail to be guided by the spirit of the Lord.

Many times little failings may cause great men to fall. Often it is the small tests—like little termites—that can fell the strong and the mighty. When a sacrifice is too great, then justification and excuses will cause him to deviate from the once straight and narrow path. Whenever a man harbors or entertains an influence for wealth, fashion, honors or peace among men, they can easily fail in a test by the Almighty.

We live in a time of testing—for leaders and layman alike. We may be living at the frightful time spoken of by Heber C. Kimball when he warned the members that just such a test was to come. He prophesied:

. . . the time is coming when we will be mixed up in these now peaceful valleys to the extent that it will be difficult to tell the face of a [90] saint from the face of an enemy against the people of God.

Then is the time to look out for the great sieve, for there will be a great sifting time, and many will fall.

For I say unto you, there is a test, a Test, a TEST coming. (Life of J. Golden Kimball, J. Claude Richards, p. 364)

In our time and generation, we feel to share the same sentiments as the Prophet Joseph Smith who once said:

And now, beloved brethren, we say unto you, that inasmuch as God hath said that He would have a tried people, that He would purge them as gold, now we think this time He has chosen His own crucible, wherein we have been tried; and we think if we get through with any degree of safety, and shall have kept the faith, that it will be a sign to this generation, altogether sufficient to leave them without excuse. . . . (TPJS, pp. 135-136)

Life is meant to be a proving ground. Indeed, it is a battlefield where men may prove themselves triumphant. For without a battle, there is no victory—and without that attainment, there is no reward. Very few shall pass the final tests and trials of the last days, for God shall “punish the world for their evil, and the wicked for their iniquity,” but He shall make those few valiant men “more precious than fine gold.” (Isa. 13:11-12)

[91]        Photo of Overview of the valley from the Relief Mine.

(Buildings in foreground are (l. to r.)—

Bishop Koyle’s house, old office building, new

office building; (lower rt. corner) assay office.

[93]                              Chapter 9

                        A PROPHET, SEER, AND REVELATOR


Perhaps it may make some of you stumble, were I to ask you a question—does a man being a Prophet in this Church prove that he shall be the President of it? I answer, no! A man may be a Prophet, Seer and Revelator, and it may have nothing to do with his being the President of the Church. (Brigham Young, JD 1:333)

No one ever knew Bishop Koyle for very long until they had to acknowledge that he was guided by some form of mystical or spiritual power. God or the devil had a hand in that man’s venture, for it was never conducted in the manner of any other business project. He dug into that mountain as a poor man and died a poor man; but his spirituality is equalled by few men in the history of the Church.

Work progressed according to the inspired direction of Bishop Koyle who would reveal formations in the mine before they were reached. He would also predict the future in other areas separate from the mine.

The miners were always excited and somewhat surprised to witness the fulfillment of John’s predictions. They enjoyed telling stories of how his remarkable gift was employed. Visitors by the thousands came to the mine to see these numerous sign posts that had been predicted and also to visit with this unusual “prophet of the mine.” The workmen lived and labored in a seemingly sacred project. To witness Divine intervention into their daily labors was almost as though they labored on a sacred temple of the Lord. There was no swearing, no smoking or drinking on that hill, neither were there any ill feelings, stealing or other wicked practices.

[94]Contrary to most mining camps, the spirit and influence that prevailed from the beginning was such that it admittedly improved the workers in their way of life both physically and spiritually, and instead of diminishing enthusiasm, as is so often the case with a mining project, the number of workers increased as did also those who believed this most unusual story to be true. Here at this mountain camp these men learned to pray together and to cast off whatever bad habits they had, and led much better lives than before. (The Dream Mine Story, Pierce, p. 13)

Usually the men of the mountain were filled with the spirit of the Lord, so much that their favorite topic was the Gospel of Jesus Christ. From my own experience there, I have never witnessed anything before or since that equalled the spirituality that prevailed among the men connected with that mine. The Deseret News, Zions Bank, KSL, nor any other Church-owned business does not call their workers together to kneel down for prayer before engaging in the day’s labors, which was a daily practice at the mine.

What else can one say when such an influence prevails with such a project? Are we not commanded to judge a tree by its fruits? When an atmosphere is so wholesome and desirable, it is easy to conclude that the mine is of God and that John Koyle was a prophet.

* * *It seemed ridiculous for the miners to drill and cut out a ditch for water when there was no trace of water in the mountain—however, this is what the Bishop ordered them to do. By giving them the size and dimension of the ditch, he predicted the water would just fill it. It was a nuisance to make, but they dug it anyway.

[95]One morning as they neared the 2,200 foot mark, Bishop Koyle addressed the miners at the breakfast table, and directed his remarks to his nephew, who also bore the same name: “John, watch the breast hole that you put in the face this morning. When you get your hole in 14 inches, you’ll strike the water we’ve been waiting for.”

His nephew watched the hole ever so carefully, and kept a running measurement of it. At thirteen inches he was still spooning dry dirt out of it. But at fourteen inches a stream of water burst forth from it like the flow that would come out of a garden hose under pressure, and with a shout the nephew invited the other miners to come and get a good drink of it!

When that round of holes was shot off, the workmen had to put on firemen helmets and rain coats and put up a tin sheet overhead for protection from the rapid flow of water as it came in and began to fill the dry ditch they had waiting for it. And after the ditch was soaked good, the water began to flow out of the tunnel and down over the dump, even as it does today, filling a three-inch pipe to full pressure capacity. (The Dream Mine Story, Pierce, p. 34)

Claude F. Weight related an experience he witnessed of the Bishop’s gift of predicting:

After Christmas when we came back to the mine, Bishop had a dream wherein he saw that he would see the face of the drift or the bottom of the hole by getting all the water out of it by Saturday 12 o’clock noon. During this interval we broke the head out of the pump. The head was six inches in diameter and 5/8 of an inch thick. This completely stopped our work. This occurred in the middle of the night. Lars Olson asked me to go out and report to the Bishop who was [96] sleeping in the cabin. The Bishop told me to take a five-gallon can and cut a piece of candle box 1/2 inch thick and make a head with that. This seemed ridiculous to me to even consider it. If 5/8 inch solid cast iron would not stand the pressure, a piece of tin and 1/2 inch of soft wood, would never hold it.

I went back down the mine and told Lars Olson. Lars came back up out of the mine and got the material and a little piece of strap iron to put across, and we made a new head out of that and put it on. Bishop came down the mine just as I was screwing on the last nut. Suffice it to say this improvised head did hold the pressure and we pumped with that tin head for several weeks until we obtained a new one. This is a mystery that has never been explained. The head never did give out.

At this time Lars said to the Bishop that this is one dream that would not come true. “You will not see the face of the drift Saturday noon.” Koyle could not see how it would be possible either, as we had three days and nights of filling up with water while we were off for Christmas and all that ran in during the time that we were pumping; but suffice it to say we did see the face by Saturday noon exactly at 12 o’clock. (Story of the Dream Mine, C. F. Weight, p. 14)

The longer the mine was worked, the more interest and fame came to it. The curious as well as believers came to hear the stories and see the “sign posts” in the mine.

[97]                              (picture)

The Meeting House where people gathered on Thursday nights for stockholders’ meetings.

For instance, he predicted there would be a “hogsback” at a certain distance in the tunnel, and it was found. Again, he predicted there would be a strange dark-shaped formation that resembled North America. When they reached the specified spot, there was the map of America on the wall. It can be seen there to this day, about 750 feet inside the portal of the horizontal tunnel.

Bishop Koyle told the workmen that certain “right turns” to veins would follow their course, and they came along just as he predicted. At times the workmen were told that slip faults would make perfect walls running to the north or to the south, etc. They always appeared on schedule. Other interesting formations were also described by him before they were found. Near the 1300-foot mark a red iron formation was encountered and 20 feet southward was a large white vein. At nearly 2000 feet an odd-shaped vein two inches on one side and 18 inches on the other was found, which was the mark to make the side drift into the “elbow” with its “five fingers.”

[98]One day the Bishop was told by the workmen that a pipe in the mill had become so worn that it must be replaced. The Bishop turned to Dean Dallin and asked him where they might find one to replace it. Dean said they would probably have to go to Salt Lake City or maybe to some oil drilling outfit. The Bishop wanted to go immediately to get it, so Dean took him in his car and they started down the hill. When they arrived at the highway, Dean was told to stop. After waiting and meditating for several minutes, the Bishop said, “Let’s go!” “Which way?’, “To the right.” Then as they drove for a short time in the direction of Salt Lake, the Bishop said, “I want to go west.” They came to a turnoff, turned west, and soon came to the old sugar plant. Dean noticed that a lot of pipe had been taken out of the building and was laying on the ground. They stopped and asked the caretaker if they could buy one, and he agreed.

Dean saw one that looked about the right size—but in their haste that morning, they had forgotten to take any measurements. So he picked up an extra four-foot piece, in case they needed it for length. The Bishop, however, told him they wouldn’t need it.

The elbow at the end of the new pipe had a peculiar angle of about 30 degrees. But by a strange coincidence, it just fit into their ore bin. The pipe was just the right size in diameter, too, as well as just the right length—not a half inch too long or short.

One of the most impressive predictions and perhaps the most overlooked, was that money and men would always come to the mine when they were needed. And so they did—from 1914 to the day the Bishop died. This was a most remarkable prediction—considering wars, depressions, inflation and the constant barrage of ridicule and persecution brought against that work.

[99]From our investigation we find that it takes about one hundred fifty dollars a week in cash for the men and almost fifty for powder, caps, fuse, food and other supplies. Brother Koyle has been asked time and time again where all this comes from, and his only reply is, “I was told that it would come. If one person does not send, then another does. It always arrives as we need it. This is another testimony that I am right, for two messengers, coming into my room on the morning of January 10, 1914, told me, `When you open this mine up again, we will come to your aid with men and money.’ They have never failed us yet!”

* * * This he has observed, depending wholly upon the weekly arrival of funds, for I am told that at no time does he have any surplus, barely sufficient to skim through. This fact alone cannot be explained by our group. If you can see where his money comes from during these difficult and distressing days, you can do better than I can. We might account for some of it, but certainly not for the sums used week upon week, month upon month, and year after year. It is peculiar, all right. (“Statement made by Carter E. Grant, Sept. 9, 1931, to James E. Talmage,” p. 5)

The Bishop could foretell formations within the mine before the workmen arrived there, and he could also, foresee events in the world, the nation, and the Church, or even in his own backyard.

Koyle is a man given to predictions, and the number of things he has predicted that came to pass is astounding. One of his more outlandish predictions came years ago when, pointing across the sagebrush desert to a desolate spot, he said, “There’ll be a big manufacturing plant right there someday.” The place is isolated, on rocky [100] ground, above the irrigation level, far from human habitation. Too, the valley had hundreds of better sites. Came the war, and today a powder mill stands on the spot. Isolation is a prime requisite for a powder mill, and the location is ideal. (“Time and the Dream Mine,” Samuel W. Taylor, Esquire Magazine, Nov. 1943.

One Thursday night, just a few days before Christmas in 1943, eight men came down to the mine earlier than usual so they could visit with the Bishop before the meeting began. When time for the meeting arrived, the Bishop said, “We might as well get started—this is all that will be here.” The others looked out the window and saw a string of car lights heading up towards the mine. They called this to the Bishop’s attention, but he still maintained that there would be no more arrive for the meeting. The meeting commenced, and no one else came. Afterward, they bid goodbye to the Bishop and started down the hill. They saw the reason that no one came to the meeting—the wind had blown big snow drifts over the road. A snow plow was just clearing the road, but the cars had previously turned back, since it would have been too late to get to the meeting.

Once the Bishop pointed to the top of the mountains and said that the day would come when a light would be seen up there. A few years after the Bishop’s death, the telephone company came to the officials of the mine for permission to share the use of their dugway so that a tower could be placed atop the mountain for a coast to coast dial system. When the tower was completed, a large beacon light was placed on top which could be seen from anywhere in the valley.

The Bishop once prophesied that there would be a drought come to the intermountain region. Then one day in May of 1938, after many continuous days of raining, the miners were kidding the Bishop not to worry about a famine or drought, but rather consider building an ark if [101] the rains continued any longer. The Bishop listened to their joking and then replied that the rains would stop the next day and the drought would begin. Sure enough, the rains stopped on May the 18th and no moisture came until October. And, for the next few years the drought continued.

The Bishop was shown some of the future home building programs that would develop throughout the country. He said houses would be patterned much the same as their chicken coops. They would have a flat roof with a large window in the front; yet they would cost so much that the people would wonder if they could ever be able to pay for them. Shortly after World War II, new housing developments began to boom around the country with many of the houses being built just like chicken coops. The style is still current and so are the heavy mortgages.

The Bishop often described the gold ore that would be found in the mine. He also described in prophecy how this ore would be reached. Carter Grant wrote:

Brother Koyle stated that as they would proceed down on this wall at the turn-down leading westerly, they would encounter a formation so soft that it would be spaded in places and that it would be necessary, unless care was used, to square-set the shaft down to the capstone, about ninety or one hundred feet below tunnel level. This capstone would be flat and about three feet in thickness and exceedingly hard. Upon going through this stone, they will run immediately into a white quartz or at least a white formation resembling quartz and that this white formation will be so rich in gold that the gold will be visible in leaf-like formations. Then this light colored or white formation carrying gold will dip to the northeast and run for about a hundred and fifty feet dipping about eighty degrees to the northeast and then will swing [102] under to a southeasterly direction still carrying the same rich ore as had been encountered on the way down. Brother Koyle stated that he plainly saw his mine car tracks and the cars running on them taking out this rich gold ore and saw it being hoisted to tunnel level and taken out through the straight tunnel where he saw a town grown on the outside. (Grant/Talmage Statement, 1931. p. 1) The Bishop explained that a beautiful city would grow at the base of the mountain after the mine came in. Nearly all of the people of the city would be stockholders, or at least believe in the mission of the mine. So many of the buildings would be painted white, that it would be called “White City”.

When the author went to work at the mine, he met an elderly gentleman named Salsbury, who had been a barber in California before being employed at the mine. He told me that while they were living in California, he came home one day after work and lay down on the living room couch to rest. His wife asked him if he would like to go with her to the store, but he declined by saying he would rather just rest for awhile. After she left, he was looking over towards the wall when suddenly it began to vanish, but a vision of a beautiful valley came into view. He saw mountains in the background and a large lake nearby. He was high in the air looking down, and there below him was a beautiful city in which almost every building was painted white. He looked upon the scene with awe and wonderment, when suddenly the picture began to fade away and the wall came back into view. He was puzzled as to what it was, what it meant, and where the valley was. For over a year he marvelled at the beautiful scene that he had beheld in vision.

Then one day he went to Utah to visit some relatives who lived in Provo. During the visit they mentioned the Dream Mine, and how spiritual the Bishop was. They all [103] agreed that it would be a very interesting visit to go up to the mine to see it. Salsbury went into the tunnel on their little guided tour and was utterly fascinated. Finally, on his exit from the main tunnel, he beheld mountains, the lake and the beautiful valley below—it was just as he had seen it in his vision, except there was no city below the hill. He hurried down to the house where the Bishop was and asked him what had happened to all the buildings that were supposed to be there. The Bishop told him that he had seen the city that would someday be built there.

White City would become one of many cities to spring up in the valleys of the Rocky Mountains. It would be designated along with others, as a place of refuge, a place of safety and peace from the scourges that would overtake the fallen nations of the world.

This beautiful “White City” together with a number of other beautiful cities, were to be rapidly built at this time and would serve as holy places of refuge where the more righteous of the LDS could be gathered out for safety as in the parable of the wheat and the tares—a people who would be determined to accept a Great Reformation that would be offered to them at this time, and they would dedicate themselves to living the Gospel of Jesus Christ in all its fulness with nothing left out. There would be radio and TV stations, power plants and airports arise in these ultra modern cities, and they would be stocked with food and equipped with essential industries that would enable them to survive the years of famine and distress, while the Lord purged the earth in preparation for His Millennial Reign. Here the very elect of the earth would prepare themselves to pioneer the New Age with a New Society that would replace the fallen Babylon. (The Dream Mine Story, Pierce, p. 64)

[104]  Many, many times the Bishop would tell the workmen what they were going to discover as they blasted out the tunnels. One morning he said, “John, you’re going to find a white face in your tunnel.” And within a short time a white substance would show up—only to disappear after a day or two. One day he said, “Antone, it is going to rain in your tunnel.” To his amazement, the dynamite that day blasted out a water seepage, making it appear to be raining in the tunnel.

One morning we walked down to meet with the Bishop and to have our prayer before starting our daily work. We were surprised to learn that he was planning to go into the mine himself that day. He wanted to see the face of the tunnels where we were working. He walked up to the mouth of the main tunnel, and I put him into one of the ore cars and then pushed him all the way to the “Five Fingers”. When we arrived at the middle finger where I had been working every day, the Bishop got out of the ore car and walked to within 15 or 20 feet of the face of the tunnel. I started to tell him how I was drilling, but he interrupted me by putting out his hand and gently pushing me back. In silence he stood looking at the rock. After about two minutes, he turned to me and said, “Keep going straight until you see a wall that will take you off towards the left—follow that wall until it leads you into another wall that will angle back to the right again. Follow that wall for a while and tell me when you get there.” He turned and walked away to one of the other tunnels.

At this time I was a young man with 20/20 eyesight, but the Bishop was an old man with cataracts over his eyes. I walked up to within a few inches of the face of that tunnel and could see no indications of any wall. I dynamited rock out of there for several days without any sign of a wall. Then one day I saw the beginning of a wall that leaned off to the left. It was bigger each day and continued to lead off to the left. Then one morning I discovered the beginning of another wall that led slightly back again to the right, just as the Bishop had said it would.

[105]  Such a remarkable occurrence made such a deep impression on me that I have never forgotten it. I realized the Bishop certainly knew where he was going and what was in that mountain. I have never witnessed such a spiritual and prophetic gift by anyone, even to this day.

One of the sections of the Doctrine and Covenants had never made much sense to me, nor was it ever literally fulfilled. However, the interpretation was revealed to Bishop Koyle:

The Bishop was reading the Doctrine and Covenants one morning, and at ten o’clock he thought, “It’s time to go into the mine and see what has showed up.” He put the book on a shelf, took his lamp and walked up the trail toward the mine. He heard a voice say, “Go back and read Section 111; it pertains to this place.” He stopped, looked all around, but could see no one; so he started walking again. Three times this was repeated so he went back and read it. (Relief Mine Story, J. Young, p. 3)

Instead of that passage of scripture referring to the city of Salem in Massachusetts, it could only be applicable to Salem, Utah. The inference of “the more ancient inhabitants” (v. 9) would be the Nephite nation who had once lived and labored in and around where Salem, Utah, is now situated. (Salem, Utah, was named by people from Salem, Massachusetts, as recorded in History of Salem, Utah by Hanks) The following revelation (D & C 111) was given to Joseph Smith at Salem, Massachusetts, August 6, 1836, having travelled there from Kirtland, Ohio:


  1. I, the Lord your God, am not displeased with your coming this journey, notwithstanding your follies.
  2. I have much treasure in this city for you, for the benefit of Zion, and many people in this city, whom I will gather out in due time for the benefit of Zion, through your instrumentality.
  3. Therefore, it is expedient that you should form acquaintance with men in this city, as you shall be led, and as it shall be given you.
  4. And it shall come to pass in due time that I will give this city into your hands, that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours.
  5. Concern not yourselves about your debts, for I will give you power to pay them.
  6. Concern not yourselves about Zion, for I will deal mercifully with her.
  7. Tarry in this place, and in the regions round about;
  8. And the place where it is my will that you should tarry, for the main, shall be signalized unto you by the peace and power of my Spirit, that shall flow unto you.
  9. This place you may obtain by hire. And inquire diligently concerning the more ancient inhabitants and founders of this city;
  10. For there are more treasures than one for you in this city.
  11. Therefore ye as wise as serpents and yet without sin; and I will order all things for your good, as fast as ye are able to receive them. Amen.

When the laborers arrived at the 3,000-foot mark, they saw the formation strata reversing to the west in huge breaks, just as the Bishop had said it would. It is interesting to note here that Dr. James Talmage said there was no reversing of the strata in that mountain. From this point the workmen went back to the winze to continue that shaft.

But when they had sunk the shaft at the winze some 285 feet and discovered the iron red formation which was to mark the level of their lower tunnel, they were obliged to stop again although they were just 40 feet from their 18-foot deposit of rich sacking ore that could be shoveled up like sand—ore that he had compared to the “fish ready for the frying pan, with no waste rock in it.” Here the water came in faster than their electric pump could take it out, so they had to temporarily abandon the winze. But the Bishop reassured them that when it was time to return there, an earthquake would cause a fissure to open and the water would all drain off and no longer be a hindrance to them. (Dream Mine Story, Pierce, p. 35)

[107]  Then a new turn of events proved the Bishop to be more inspired than many wished him to be. In January of 1929 Emily Koyle, John’s wife, said that her husband declared something would happen on the hill that would bring in plenty of money. It was right after this that he went to Salt Lake City to get some funds from the secretary of the company for some needed expenses when he was told there was no more money left in the company. He then told the secretary of the mine that he would soon have more money than he could handle.

On February 28, 1929, the Spanish Fork Press announced that the operators of the local “Dream Mine” had struck platinum. J. W. Warf, assayer for the company, had determined from samples 3/10% or more of platinum. This was confirmed by another assayer from Eureka. Immediately stock was in great demand. The stock price rose with the excitement:

When this news got out, people became excited all right. They began coming to Koyle’s house just as he had seen they would, holding up greenbacks in their hands, wanting to buy stock. And they came in such droves that they filled every room in the house at times. No telling how much money would have come in if Bishop Koyle hadn’t put a stop to the stock selling at $1.50 a share. After that at the request of the miners who had stock coming to them, he sold some for them at $5.00 a share, and then stopped that, too. Meanwhile the offers poured in from men wanting to buy every share of his personal stock for as much as $10 a share.

Although Bishop Koyle had around twenty thousand shares of his own personal stock, and could have sold every share of it then and there for $10 a share, he wouldn’t sell any of it. He tried to tell them that it would blow over, that it was not the big strike that would not blow over. But no one wanted to listen to him; they [108] wanted to buy the stock; therefore, many of them searched elsewhere until they found a stockholder who was willing to sell for $10 a share, and there was much of it that changed hands at that price.

When the excitement blew over and things calmed down again, the buyers who had purchased employee stock from Bishop Koyle at $5.00 a share were given as much again stock as they had purchased without cost, because Koyle did not want this to be such an expensive lesson to them.

“But when the next excitement comes,” he told them, “the people will rush to our house much more excited than ever, and they would fill the house, and the lawn and even the road in front of the house, and on down the road causing a traffic jam for quite some distance away. This excitement will not blow over, but it will be permanent, a]though the people could no longer buy stock from the company at that time.” (The Dream Mine Story, Pierce, p. 48)

The mine was then experiencing a boom—much the same as the rest of the country. It was the year 1929. Early in July of that year some visitors came to John’s home, which was a small adobe house in Spanish Fork. John was renting this house from his stake president, Henry Gardner, who was also his banker.

Bishop Koyle was absent on this occasion so they interviewed Mrs. Koyle, asking her how she felt about her husband’s dreams, if she thought they were true or not.

“Yes, John has had quite a few dreams a]ready prove to be true, so I don’t see why this one about the mine shouldn’t prove to be true, also,” she said.

“Has he had anything unusual given to him lately ?”


“Yes, he saw that a financial crash would come over the nation just four months from now. That was June 29th.”

“Does Mr. Gardner, your banker, know about this?”

“Yes, the other day John went down to see Mr. Gardner and told him about it, and advised him to get as many of his loans back in as he could before October, because that was when the trouble would come.”

“Would you mind telling us,” suggested one of the visitors, “if your husband has ever had one of these unusual dreams that has ever failed to prove true.”

“I have never seen one of them fail yet,” she affirmed.

An interesting sequence to Bishop Koyle’s informing Mr. Gardner, the banker, of the forthcoming market crash, was as follows: As the four months rolled by, and nothing, of the sort had as yet happened, Henry Gardner hailed Bishop Koyle into his bank as he was passing by, saying that he had a bone to pick with him. He then rather in a facetious mood upbraided Koyle for being a false prophet. He pointed out how he had taken his advice and had not extended some of the loans which now appeared to have been good risks. And now no sign of a market crash. What did Koyle have to say for himself now?

Bishop Koyle faced up to him squarely and insisted that his prediction still stood without any changes, and that Mr. Gardner was jumping the gun on him for he still had one more day before the four months were up, as it was only October 28th. He could call him back after tomorrow if he had any bone to pick with him. But this dream was true, make no mistake about that!

Needless to say, the following day, October 29th, the newspapers carried big headlines about [111] the history-making stock market crash, while Henry Gardner had good cause to marvel at his most unusual tenant. (The Dream Mine Story, Pierce, pp. 48-49)

Picture hereThe Bishop had received many important dreams concerning the mine and also of national events. But he also received instructions from the Lord concerning his own family. One time he received instructions for a brother who learned a hard lesson, but gained new respect for the Bishop.

Bishop was carried in the spirit into the spirit world where he saw beauty beyond anything he had ever seen on earth. The homes were neat, well arranged and surrounded with gardens of flowers that defied description; rare and brilliant colors not seen on earth.

As he walked up the path toward a T-shaped house, his father, who had been dead a number of years, came out on the walk and greeted him with a hearty welcome. He said, “John, I want you to go back to earth and teach the Gospel to your brothers and sisters and see that they repent and go to the temple and be sealed for time and eternity. Tell Harry if he doesn’t quit his profanity and getting drunk, he will get an awful shaking up.”

John came back and went to work teaching and working with them, and they all were obedient but Harry who was stubborn and unwilling. John said to him, “I have warned you these three times and if you don’t straighten up, you will be punished with an awful shaking up.” The warning was like pouring water on a duck; he paid no heed until one day he was going up the trail in Flat Canyon taking supplies up to his sheep camp. He was walking, leading the pack horses through the oaks when suddenly an unseen power seized him and shook him with such fury that [112] when he clung to the oaks, it tore the flesh off his hands. That changed his whole life. He quit drinking and went to the temple and had his wife and children all sealed to him for eternity. (Relief Mine Story, J. Young, p. 4)

One of the Hanks family living near Salem met the Bishop one morning. Bishop asked him if he could help him for the rest of the day, but Hanks replied that he was in the middle of some work with his sheep. He just couldn’t spare the time—however, if the Bishop couldn’t locate anyone else to help him, then he would go.

The Bishop asked Hanks if he was selling his sheep, to which Hanks replied that he was going to wait until fall to sell them. The Bishop walked over to the gate and then stopped. He turned back to Hanks and said, “You had better sell them before fall, because if you don’t, you’ll be lucky to get $3.00 a head.” The Bishop opened the gate, went through, and turned back to Hanks and added, “And then you’ll have to leave their bells on them.”

That fall when Hanks was getting ready to sell his sheep, the market plunged. He couldn’t find a buyer for them anywhere. Finally, he located someone up near Bountiful who said he would give him only $3.00 a head. They prepared a bill of sale, and the man was just about to put his pen to the paper, but stopped and said, “And you’ll have to leave the sheep bells on.”

Nearly ten years before World War I, Bishop Koyle predicted the involvement of the United States in a world war. He also predicted the involvement of the 145th Field Artillery which was composed of Utah boys. He declared that he saw a dream that the 145th would be called to the front but would never see action. When the war began, many remembered the Prophecy—that it was a fulfillment of the Bishop’s dream. Many of the parents of the boys who had sons in the 145th Artillery began to take comfort in the rest of the prophecy that their boys would not see [113] action. His prediction of the war and the 145th made wide circulation since the war was uppermost on everyone’s mind, especially those who had boys in the 145th Artillery.

Then one morning the newspaper headlines bore the news that the 145th Field Artillery had received orders to move up to the front lines. They would encounter an engagement with the enemy that same day. This was a blow to many of the parents who had trusted in the Bishop’s prediction.

A man by the name of Fred Squires from Salt Lake City, an active stockholder in the mine, read the paper with shock. He was so disturbed about this prophecy failing that he went to the mine and found Bishop Koyle to show him the paper. When the Bishop saw the headlines, he calmly said, “Fred, they are telling a lie! The 145th will not see action on the front lines …. The war will be over by the time they reach the front lines!” Fred was holding a newspaper with the date of November 11, 1918. Strangely enough, the armistice had already been signed and it had caused the cancellation of the 145th Field Artillery from going into action. By the time Fred Squires arrived back in Salt Lake City, the news of the armistice had already been received.

While compiling information for the first edition of this book, I noticed a prophecy attributed to Bishop Koyle that was recorded by Norman Pierce. Since Pierce was no longer alive for confirmation and since I personally had never heard Bishop Koyle give such a prophecy, I decided not to include it in my book. Furthermore, I thought it sounded too fantastic and impossible to ever be fulfilled. It is important to record in this revised edition this very significant prophecy and its fulfillment:

[114]               Muddy Water in the Streets Like Rivers

About this time Bishop Koyle had another of his same prophetic dreams which I heard him relate, saying: “It looks like it won’t be long now before we’ll be having some of the big troubles we’ve been expecting. I saw in a dream the other night that muddy water would flow in the streets like rivers in almost every community from one end of the state to the other. When it comes, it’s going to cause a lot of trouble for a lot of people around here. It will be the beginning of really big troubles.” (The Dream Mine Story, Pierce, 1958, p. 90)

Years later, in 1983, rains began to pour over the state of Utah. They continued until water literally ran down the streets of cities from one end of the state to the other. Some small towns were literally abandoned until the water receded. Over half of the counties asked for Federal Emergency Assistance.

The Agriculture and Health Committee was told that Utah’s farms and ranches have sustained an estimated $57.7 million loss. (S.L. Tribune, “Utah Floods”, p. 62)

There were $63 million dollars in road damages in the State. The total estimate for damages from the rains and too rapidly melting snow came to over $200 million dollars.Picture

[116]  Bishop Koyle’s prophecies were becoming a thorn in the side of many of the General Authorities of the LDS Church. There was a continual fulfillment of prophecies and predictions from the mine on the hill, yet a famine of such gifts existed with the leaders of the Church in Salt Lake City.

The gap between some of the Church leaders and Bishop Koyle was growing further and further apart. Yet more and more people were receiving inspiration of their own that the mine was the work of God. One unusual testimony came from a man by the name of Parley Alton Waters. Waters said an angel came one night and gave him some very interesting information which he put into a poem and later gave to Bishop Koyle:

I stood at the open portal

Of a tunnel peculiarly grand.

The patience required in its digging

Was famed throughout the land.

And one of an ancient nation

Stood guard at the entry there—

Hallowed, though stern, was his visage,

Snow white were his beard and hair.

With this guide I entered the chamber

Its cavernous depths to explore;

And I felt as I hastened forward,

As I never had felt before;

For I knew here was perfect safety,

And that I had nothing to fear;

For those with motives untainted,

Were protected in working here.

Near a wintze at the end of the tunnel,

Stood another of a solemn mien,

Stern visaged and armed with a saber

As he at the portal had been.

As we passed onward and downward,

Each landing was guarded the same,

‘Til by curious motives prompted,

I asked, “Friend, what is thy name?”

[117]  “And why dost thou and thy fellows

Stand guard in these workings old?

Perchance, in the depths below us

There are uncounted treasures of gold?”

To my query he thus made answer:

“Son of earth, thou hast rightly said,

For I and my brothers are remnants

Of a nation long since dead.”

“Ages gone, when I dwelt among mortals,

These mountains were teeming with wealth,

And our Father was granting my people

Wisdom, great riches and health.

But in the pride of their hearts

They forsook Him and worshipped mammon alone,

‘Til their sins reached upward to heaven,

And earth ‘neath corruption did groan.

“‘Twas then that the spirit ceased striving

And left them in darkness once more.

For every man’s hand smote his neighbor,

And destruction was rapid and sure.

And then when iniquity ripened,

The earth in convulsions did lie.

And the wealth of these mountains was hidden

From their evil and covetous eye.

“The wealth of the mountains of Ephraim,

Thus saith the Lord, is mine.

And to all who partake of their fatness,

I give by right most divine.

Here, then, was preserved for a people

Prepared to accomplish His will,

The wealth which the Father hath hidden

Beneath this most notable hill.

[118]  “We are guarding this wealth & the workers

That corruption shall not allure.

—The toiler who enters these caverns

With motives unselfish and pure.

For the Father’s purpose will ripen,

Though derision and scoffers abound.

And coming from sources unthought of,

Dark clouds will cover them around.”

I awoke from my sleep and my dreaming,

And sought my companion again.

But naught did I see but the mountain,

And the place where my visit had been.

But I knew that this wealth that was hidden

From a nation now under the sod,

Must be used as my guide had bidden,


Brother Waters thought he was to open and work this mine, but he got no direction as to where and how to find it till one day while in Spanish Fork someone asked him to go to the annual Dream Mine meeting that was being held on the hill that day. He went gladly. When he saw the mine tunnel, he was greatly surprised and thrilled, for it was the very thing the messenger showed him in the dream. He took the poem out of his pocket, handed it to Bishop Koyle and said, “Here Bishop, this belongs to you. It’s your work and mission to bring relief to the people in time of great need and trouble.”

Bishop Koyle gladly received the wonderful new testimony to the divinity of his great mission and work. (A Relief Mine Story, J. Young, p. 6)

Men were receiving testimonies from God that the work of the mine was divinely inspired, yet men like Talmage declared it to be from the “Evil One”. Men in the Church declared themselves to be “prophets, seers and [119] revelators,” yet they failed to produce any revelations. Bishop Koyle never made any pretense to being a prophet, yet he was able to say “the Lord showed me” and then make a prophecy which was soon fulfilled in every respect. Who really was a prophet—and who was being directed by the spiritual gifts of prophecy and revelation? Every man had to ask these questions—and then seek the answer for himself. Heber C. Kimball prophecied:

To meet the difficulties that are coming, it will be necessary for you to have a knowledge of the truth of this work for yourselves. The difficulties will be of such a character that the man or woman who does not possess this personal knowledge or witness will fall. If you have not got the testimony, live right and call upon the Lord and cease not till you obtain it. If you do not you will not stand.

Remember these sayings, for many of you will live to see them fulfilled. The time will come when no man nor woman will be able to endure on borrowed light. Each will have to be guided by the light within himself. (Life of Heber C. Kimball, pp. 460-461)

It requires the spirit of prophecy to recognize the voice of a prophet. The “testimony of Jesus is the spirit of prophecy,” said Joseph Smith, and men were now learning by the Holy Ghost that John H. Koyle was inspired of the Lord.

One day J. Golden Kimball received word that Bishop Koyle wanted to see him as soon as possible, so he drove right down to the mine. Koyle immediately got into the subject that was causing him considerable distress by saying, “Golden, the Lord showed me in a dream that Joseph Fielding Smith is preparing a conference sermon that is against the Dream Mine—and the Lord doesn’t want him to deliver it. I want you to go up there and tell him not to give that sermon.”

[120]  “Not me!” replied Golden. “I’m not going to put my head in the lion’s mouth.” Koyle grabbed Kimball by the coat collar and said, “Golden, God hates a coward.” He looked a little sheepish and replied, “All right, Bishop, I’ll tell him, but I don’t have any faith that it will do any good.” The Bishop smiled and retorted, “Don’t worry; I’ll take care of the faith.”

Kimball returned to Salt Lake City and went directly to Joseph Fielding Smith’s office. Smith was at his desk, so Golden walked over and said, “Brother Smith, you’re not supposed to deliver that conference sermon that’s against the Dream Mine.” Smith jumped up and shouted, “How did you find out about that sermon? I haven’t told anyone.” Golden replied, “Well, the Lord knows, and He told Bishop Koyle about it.”

When conference came, Joseph Fielding Smith delivered a sermon, but it made no mention of the Dream Mine.

Carter Grant and some friends visited the Koyle home one evening. The Bishop was away, so they asked his wife the following question:

“Would you mind telling us,” suggested one of our number, “if your husband has ever had one of these `plain dreams’ of which you refer, that has failed to prove out.” “I have never seen one yet,” she declared. (“Statement by Carter E. Grant to James E. Talmage,” Sept. 9, 1931, p. 12)

Although Bishop Koyle’s wife never knew of any prophecy to fail, a few people thought he had missed one particular prophecy:

Statements made by the Bishop would become enlarged or exaggerated by over-enthusiastic believers, or else twisted and warped by his enemies. This misconstrued information caused Bishop Koyle trouble from friends and enemies alike. One prominent story which was circulated [121] and accredited to the Bishop as a prophecy was, in reality never given by him at all. It was to the effect that the mine would come out on August 27, 1946. What actually happened was that the Bishop once said that it would be very appropriate and coincidental if the mine should come in on August 27th—on the very anniversary of the appearance of the messenger who first called him to that work. By the time the Bishop heard how erroneously his statement had been changed, it had spread too far to stop. Years later some of the stockholders still thought it had been a prophecy, but the Bishop never did set a date for the mine to come in.

Whenever the Bishop related a dream or said the Lord had revealed something to him, the manifestation was always correct; or if it was a prophecy, it always came true.

Prophecies and revelations are abundant with details of the famines of the last days. Bishop Koyle also described this food shortage that had been shown to him in dreams. Grain would grow up as though it would produce a fine crop—but something caused it to shrivel up and become a valueless harvest. Famine would occur all over the world—not only because of crop failures, but because of the troubles and chaos caused by the shutdown of manufacturing and transportation.

At that early date he also said words like these: “By the time we get our ore, the mining districts will be almost at a standstill. These automobiles will get larger and larger, until some of them will resemble street cars, filled with people. Then, too, I saw the farms all though the country all being mortgaged, and as a relief to the condition, the people were coming to borrow money at a low rate of interest from the Koyle Mining Company. I also saw a large bank belonging to our company standing on a certain corner in Spanish Fork. (I have since been shown the [122] corner.) Then I saw the hard times beginning to tell upon the treasury of the Church, being more depleted than in many years. Then, right in the very midst of all these happenings, with things at their darkest, we began shipping ore, giving a decided relief to the situation.” (“Grant/Talmage Statement”, Sept. 9, 1931, p. 10)

A professor at Utah State University, Austin Fife, and his wife, heard Bishop Koyle say that:

Brigham Young stood right down here in Salem and pointed up to this mountain and said, “There’s enough gold and silver in that mountain to pave all the streets in Utah County.” I’ve talked to two of the three witnesses that heard him say so. (Saints of Sage and Saddle, Austin and Alta Fife, 1956, p. 283)

Many people have received testimonies that the mine really does contain valuable ore and other treasures. A man named Erickson wrote:

It was revealed to me by the Holy Ghost that in a deep narrow gorge, in a southeasterly direction from Salt Lake, hidden records are concealed. (Visions of the Latter Days, Kraut, 1983 ed., p. 129)

Visitors from the other world were not uncommon to Bishop Koyle. He had met and visited with members of his family who had left this earth many years before. Also, other heavenly and holy beings had visited with him, such as Nephi, Mormon, the Three Nephites, Moses, and also the Prophet Joseph Smith. Such a work required special direction, and divinely inspired messengers were on hand to guide and protect it.

The mission of Moses was to gather the House of Israel out from among the gentiles. It required outstand-[123]ing miracles and plagues to accomplish that feat. Even while they were captives living in bondage to the Egyptians, they had to be separated physically and socially from the Egyptians. They had to begin their own nation. Moses was their deliverer—and led them out of their bondage. They had to be taken away from the slavery, the unholy practices, the traditions, financial, military and political corruptions of their captors. When they were delivered away from that power and influence, they were then in a condition favorable to receiving the word and will of the Lord.

When the Prophet Moses appeared to the Bishop, he explained how difficult it had been for him to gather Israel and lead them in the paths of God. He also explained how this mine would some day be used to gather Israel from the nations of the earth where they are now scattered. They cannot be saved in a scattered condition; therefore, there would be “one like unto Moses” who would help in leading and gathering Israel from the temporal and spiritual bondage they are now in.

Today, Israel must be delivered from the modern bondage of the gentiles. They must be gathered home to the land and the places the Lord has designated for them. The House of Israel is scattered among the nations of the earth, living and dying in the customs and traditions of gentiles. They live by the laws of the land in many different nations, rather than by the laws of God. The children of Israel are marrying gentiles, living in the society of gentiles, and gradually forsaking the doctrines of God. They must be delivered from bondage again, or they shall die by plagues and wars.

No wonder Moses came to Bishop Koyle to explain the work of gathering Israel. It will take wealth and power, not only to bring them back from so many nations, but to support and sustain them when they arrive.

[124]  Bishop Koyle was told that when this mine brings forth its riches, it will have such power and influence with the children of Israel, that more of them will come into the fold of Christ than has been accomplished by all the missionaries that have ever travelled the earth since the restoration of the Gospel.

It is no wonder that Bishop Koyle and his work were so highly esteemed by the Lord. Many spiritual men learned that John Koyle was a true prophet, seer and revelator!

(Photo of The Grove. The place where Bishop Koyle made so many famous prophecies.)

[125]                             Chapter 10

                              THE WHITE SENTINEL


I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord, which made heaven and earth. (Psalms 121:1-2)

(Photo of The mill building)

[126]  Travelers driving down Highway 89 or Interstate 15 near Salem, Utah, are often curious, if not impressed, with the large white mill resting against the Loafer Mountain. It stands silent and lonely, but majestic in a modern form of architecture, as it cascades down the contour of the mountain. Spectators often wonder or inquire as to what it is. It has an interesting history that goes all the way back to the stock market crash of 1929.

During that great depression, the country suffered because money was so difficult to find. The years of 1930 and 1931 were hard ones for everyone everywhere. In May of 1931 the Dream Mine stockholders celebrated the 37th year since work commenced on the mine by attending their annual outing at the grove. William A. Jones, the mine secretary, spoke to the little group gathered there, and related some of the numerous prophecies of Bishop Koyle that were being fulfilled. A few that were mentioned were:

1.Cars and trucks were now the size of boxcars traveling on the highways.

2.Property was now mortgaged to the limit.

3.The mining industry was paralyzed.

4.The Utah Lake was at its lowest known level.

5.And four years of draught were already partially fulfilled.

The stockholders expressed gratitude for being a part of such an inspired work. They were happy to know that God was mindful enough of them that He informed them of many major events before they came to pass. But the Bishop warned them that these were times that would be only a trifle compared to the famines, shortages and the financial collapse that was yet to come. The chaos of the early 30’s was merely a taste of what should take place in America’s future. These Saints were being warned to prepare for those difficult days that were ahead.

[127]  But the conditions at that time were bad enough, as the following quotation will verify:

Nobody had a nickel. Nobody would invest. Mining was particularly hard hit. World famous mines in the district were closing down or on the verge of it. Mining stock could hardly be given away. Things looked black for the Dream Mine. For seven weeks Koyle couldn’t meet the payroll. Dreamers wanted returns. They wanted cash instead of promises. Koyle explained there was plenty of ore, but it was this special ore, with all these metals mixed up in it. You heat it and a black smoke comes off, all those metals burning up. There was no plant in existence that could handle it.

“We’ve got to build our own plant,” Koyle told his directors. They threw up their hands in horror. Koyle saw it was no use talking with them. “I was afraid to tell’em,” he admits. (“Time and the Dream Mine,” Samuel W. Taylor, Esquire, Nov. 1943)

But the Bishop had to make a special announcement to the stockholders. They were told that a huge processing mill would be built on the mountain. But since they were in the depths of a depression, such a project seemed impossible. Undertaking such a massive piece of construction seemed almost incredible even to the Bishop.

In a dream John was shown the mill that was to be built and where it was to be located. But more interesting, he was shown how it was to be constructed. The total concept of the project was not explained to the stockholders all at once. So, section by section, the mill was drafted and then work was commenced on it.

Money was difficult to obtain, yet it seemed to come with a miraculous but continuous flow. As a new section or part of the construction was started, money came in to meet the needs for its completion.

[128] The mill, declared the Bishop, would someday contain a new process that would revolutionize the milling and refining industry. He described how a man would someday come to the mine, just at the right time, with a discovery of a new process for milling ore that would be more efficient, yet much more simple, than any other previously known processing system. The Dream Mine would be the first to put this new discovery to use. The Bishop said that with this new process even the dump pile would prove valuable enough to run through the mill. Stockholders rallied together with money and labor to build this new edifice at the mine.

Alexander Pope, architect for the Hawaiian Temple, was given the contract to make blueprints for the mill, but he soon learned, to his astonishment, that every major portion of the mill he designed was a]ready under construction by the time he arrived with the blueprints. Samuel Taylor said:

He built the mill in typical Koyle fashion. When construction was underway and things were too far along to recall, the directors demanded an architect. The builder refused to do another tap without blueprints. “I didn’t need no blueprints,” Koyle says. “I knowed what I wanted.”

But he did compromise. He hired an architect. The builder, meanwhile, agreed to go on while awaiting finished specifications. “By the time the first section was done, the architect came around with the blueprints for it,” Koyle says, grinning. He, meanwhile, had started on the next section, and the architect hastened to catch up. How much influence the architect actually had might be impossible to say, but the finished mill is truly magnificent. It looks like no other flotation mill in the world. Gleaming white, with modernistic horizontal window lines, it appears to be an apartment house, a rich man’s castle or a skyscraper built against the mountain. Koyle is [129] justly proud of it. (“Time and the Dream Mine,” Taylor, Esquire, Nov. 1943)

Work continued and an electric power line was added which was connected to the Spanish Fork power plant. Also a roadway was built with a total length of over four miles carved out of the side of the mountain. This roadway was also connected up with Water Canyon.

The mill was built near the mouth of the mine tunnel, which was ideally located for the ore that would be taken out of the mountain. Its construction was placed on the side of the mountain where it gently flowed with the contour of the mountain. Its symmetrical beauty and form were accented in white. No one looks upon it without acknowledging that it has an elegant style. It is a complimentary achievement to the industry and foresight of Bishop Koyle and the men who labored on it. It was built during the nation’s worst epic in its history.

Estimated cost of the mill was $100,000, which is probably close to the actual value. However, the State Securities Commission estimated the cost of the mill at $20,000. But several factors had to be considered—first that their estimation was reported in December of 1932—even before the mill had been completed. Also, that many workers took stock in payment for their labor on the mill rather than a cash outlay from the treasury.

Processing ore from the mine never reached a production basis; however, some ore was milled and sold. Several men on different occasions came to the mine with claims of a new discovery for processing ore.

One significant part of the mill’s history was the construction of an improved “sluce machine” or riffle jig by William Howard of Salt Lake City. His invention was this: ore was crushed to an 80 or 100 mesh size and then placed in the jig and treated with a watery solution. This would form a scum in which the metal concentrates would [130] be separated from the rock. Howard was placed under a contract to install a crusher and two units of his sluce machine. He declared that his machine was capable of processing 50 tons of ore every 24 hours. Rumors coupled with hope and Howard’s speculation soon took hold of many stockholders and created a milling fever.

Declared assay estimates of over $1,200 per ton did much to encourage the fever. In announcing these estimates, however, the informants neglected to state that the “per ton” referred to was in the terms of concentrates and not raw ore. Howard stated that he did not know how many tons of ore it would take to make a ton of concentrates. (An Historical Study of the Koyle Relief Mine, 1894-1962, Christianson, p. 34)

A model of Howard’s reduction machine was placed in the Murphy Boiler and Iron Works in Salt Lake City where many of the stockholders and investigators went to examine it.

Soon estimates of the mine’s potential values and expected production grew out of proportion. J. O. Christensen, in his report to the State Securities Commission, related the results of his investigation into these claims and rumors that were being circulated. He determined that many of these reports and stories were ridiculous and were possibly started by Howard or his associates in an effort to sell their machine.

Before the year of 1933 ended, it was evident that Howard’s invention was not the process which was to “revolutionize” the milling and smelting industry.

High hopes were again raised in the hearts of the stockholders in 1937, when the Glissmeyer brothers introduced three strangers from Colorado, who had what they claimed was a new and revolutionary process for extracting metals from [131] ores by the use of chemicals. A special demonstration was arranged at the mine by the inventor, John Harper, and his two associates, Gus Englehardt anal Jake Brakhage, to prove their claims.

Although the process demonstrated unusual merit, it is alleged that in order to make a greater impression on company officials and the stockholders, a certain amount of selenium was planted in these chemicals while processing a half ton of ore that was brought from the upper workings on the mountain.

The chemicals used seemed to have the remarkable quality of dissolving just about everything except wood, rubber and silica; and then, after the load was precipitated, the solution actually could be reactivated and used over again simply by adding certain chemicals. Having thoroughly demonstrated this amazing process to the complete satisfaction and knowledge of the mine’s chemist, the inventory convinced Bishop Koyle and the directors of the need to set up a large scale process in the mill, which seemed to be designed perfectly for this process, and there the values in the present ore could be processed on a commercial scale.

Using only makeshift equipment with the first half-ton of ore, they produced some 12 pounds of selenium and 32 pounds of iron hydroxide, while other values were left still unrecovered. The selenium and iron hydroxide were shipped to the Harrison Co. of Chicago, and a check for $103.03 was promptly returned in payment for the two metals. It was the first actual money ever received for a shipment from the Dream Mine, and strangely enough, the check was dated Sept. 7, 1937, on the 43rd anniversary of the day when the first claims were staked out on this mountain. In a small way it was a fulfillment of the prediction that the first small shipment would come from the upper workings on the mountain.


The selenium may have been planted by designing men, but the iron hydroxide was genuine, since it may be seen in visible abundance in several diggings in Water Canyon. Further testing later on by Willard Fuller, the mine’s own chemist, using this same process for testing, revealed values in gold, cobalt, nickel, tin, titanium, osmium, chromium, iridium, vanadium, uranium, barium, zinc, bismuth, manganese, aluminum and traces of still other metals—but of selenium, there was no trace at all. If it was planted, they picked the wrong metal to plant, for it did not show up again.

But while the new process was being established, a wave of new hope and encouragement swept over the stockholders. A great mass meeting was called, which filled the Spanish Fork High School auditorium to overflowing. A three-car Orem train out of Salt Lake City pulled up in front of the high school to unload these special passengers, while others came from far and near by automobile and on foot to hear the good news.

Upon hearing the startling claims made by the inventor, and the high praise given him and his process by various ones of importance in the Koyle Mining Company, the stockholders then scraped the bottom of their depression-worn pockets to raise the money needed to buy the equipment necessary for a large scale installation of this revolutionary process that would fit so nicely into their beautiful mill—a mill that so far had been nothing more than an idle monument to their faith. Now here was the key that would supposedly unlock the values.

A series of graduated crushers, a pulverizer, a line of wooden tanks with rubberized electric agitators, a special rubberized rotary filter, precipitation tanks, pumps, and other equipment went into the development of a large scale process, as the stockholders’ hopes soared to new heights of great expectations.


A large scale process presented many engineering bugs that had to be solved, and the inventor promised to remain and solve them, and reap his reward in stock and from production returns; but the progress was slow—very, very slow—and the ore was of such poor quality that, rather than remain and try to succeed in this manner, John Harper and his associates became disgruntled and decided to abandon this project and seek quicker results elsewhere. However, death took a hand as John Harper suddenly died from a heart ailment.

All that remained in the mill now was the abandoned equipment and a few crocks of half-processed ore, mostly lime or calcium, and but little desire on the part of anyone to try to complete this process until there was some worthwhile ore to justify it. One thing that was accomplished was the attraction of a large new group of stockholders to the company. (The Dream Mine Story, Pierce, pp. 72-74)

An electric ore furnace was later added to the mill to further implement ore reductions. Also another kind of “flotation” process was installed in the mill.

The mill was finally completed about 1936—at least as far as it was supposed to be for the present time. The Bishop explained that someday more sections would be added to the mill both from the southwest side and to the bottom of the canyon.

The humble living conditions of John Koyle are difficult for the modern saint to comprehend. For many, many years he lived in a small rented adobe house without plumbing, which was located on the outskirts of Spanish Fork. From here each day he would make his trek by horseback up to the mountain, and then return again at night. The stockholders decided to make a building project of their own.

[134]  In the year 1939 the stockholders unitedly contributed their time and money to help build a home for Bishop Koyle. It was time that he should have a decent house to live in, and one that he could call his own. With the labor of love, the house project developed quickly. A host of workmen framed the house in one day. It was built on the mountain, near the mill, where the Bishop could be close to the mine and enjoy a beautiful view of the valley below.

[135]  Since the home had a large full basement, it was a good place to hold stockholders’ meetings. They had previously been held annually on Labor Day at the Grove, but now it was decided to have meetings once a week on each Thursday night. These were not religious nor any type of church meetings, but rather a legal and lawful stockholders’ meeting. It was in these meetings that people came to hear the latest developments at the mine or perhaps to hear the story of how the mine first began. The meetings were usually started with prayer and song, as any worthy gathering should be conducted. Many of the stockholders expressed their reasons for purchasing stock, while others felt they had been converted to it by Divine guidance. The meetings usually resembled a “testimony” meeting as many speakers appeared to be filled with the spirit and power of God. The Bishop was frequently the last to speak, and most of the time he expressed words that seemed to be flavored with the spirit of prophecy and revelation. Little wonder that so many stockholders would travel a great distance to attend those Thursday night meetings!

Bishop Koyle saw that two banks would eventually be established—one in Spanish Fork and the other at the mine:

As early as 1911, his prediction about the economic decline and collapse was recorded by Carter Grant. At that time he told about how he saw the Dream Mine establish a bank on a certain corner in Spanish Fork, and later he spoke of another one at the mine in White City. He saw groups of people coming to this bank with long, sad faces, their pleas for help having gone unheeded by other banks; but they left with happy faces because here they had found relief, and their homes and farms were saved from foreclosure.


The other banks seemed to be useless and, although filled with money, they would lend hardly any of it for fear that it could not be paid back. And when they did lend any of it, they were after high interest rates of around eight and ten percent. Unemployment was widespread, and many people were losing their farms and homes because most of them would be heavily mortgaged at this time. The other banks, he said, would complain against our bank, demanding that we cease letting money out at four percent with little or no security. But since we had plenty of gold back of us, there was little or nothing they could do about it.

* * * He said that people would bless this company for what we were doing because their burden of distress was so great that nowhere could they find relief except here. (The Dream Mine Story, Pierce, p. 66)

The first ore that would come from the mine would be sent somewhere to a smelter. But the second would be processed at home at the mine’s own mill. The first major production of gold from the mine would be valuable enough to pay for all of the work that had ever been done on that mountain.

In 1930 the Bishop directed the workmen to level off ten large terraces along the side of the hill near the mine. There, he said, would be the location of some of the huge storage bins that would be built to store grain for the famine of the future. He also told them that those terraces would remain free from any oak brush growing back on them, which always happened on other clearings they had made. For nearly 50 years this prediction has been verified by the flat barren spot which those men scraped off the mountainside.

[137]  Carter Grant recorded some of his conversations with Bishop Koyle on these important matters:

Wednesday, March 4, 1931:

Last night Brothers William A. Jones, Clyde Hood, Philip Tadje, Richard Sonntag, and I went to Brother Koyle’s, arriving at 8:00 p.m. After asking each one of us about the hard times, getting what we knew, Brother Koyle opened declaring that they would grow worse and worse each week; that even the Church would become so hard pressed that the cry of the needy could not be satisfied.

March 14, 1931:

Now as to storing wheat! Since this subject has been upon Brother Koyle’s mind for some time, he stated to us that on Friday, March 13th, while coming out the tunnel, inspiration came to [138] him like a voice speaking, telling him to build double cement bins on the side hill near the powder magazine, one below the other, so that he could let the grain from the first bin run down into the next and then down into the third and fourth. These long cement tanks or bins were to begin at the upper road and stretch down the hill, so that with the gates open between the bins, grain that was dropped into the top one would easily find its way down the incline to the lowest level.

* * * Then, too, this plan, says Bishop Koyle, “will put the grain upon our property where no one can molest it, where we can make distribution as we see fit. All eyes are to look toward us for relief.” (Journal of Carter Grant)

The angel who took John Koyle through the mine and the nine large caverns led him through a large tunnel that came out into Water Canyon on the opposite side of the mountain. The angel told him that this tunnel had been built by the Nephites and was still there. From the mouth of the tunnel they built a roadway, that led south across the valley bending down past Payson. From the air, or high on the mountain, this ancient roadway can easily be seen. It is built up on both sides, leveling across the top; and in places where it has been cut into, there can be seen large stones placed at the bottom, and smaller stones at the top, as the roads of today are constructed.

Men who have seen this tunnel at Water Canyon have described its walls being about ten feet apart and about the same height.

Across the mountain, on the other side of the canyon, can be seen many ancient hieroglyphics. Although in recent years people have caused much marring and defacing of these writings in stone, they have not been completely destroyed. (See illustrations on page 140.)

[139]          (Photo of Ancient road-bed leaving Water Canyon)

[140]               Ancient hieroglyphics in Water Canyon.

[141]  The Bishop was shown that about 175 feet below the capstone they would break into the vast body of ore that had previously been mined by the ancient Nephites. But, because of their wickedness, they were destroyed. The mute testimony of their artifacts and ornaments extol the rich empire they once developed. In one corner of the caverns there were vases standing three feet high, filled with gold coins of the money they used. (Alma 11:4-19) When these are uncovered, there will be sufficient evidence to the Book of Mormon that will be irrefutable, even for the worst skeptic. Many ancient records shall also be uncovered and translated for the understanding of the Saints. (D & C 6:26) Such precious records will prove to be a much richer blessing to men than gold, for they will contain values of an eternal nature for their salvation.

For nearly 2,000 years these huge rooms in this vastly rich ore body, have been concealed. But they shall once again become a vast source of wealth and power for a people who shall prove themselves worthy of such a blessing. Most men are unaware of the temporal and eternal riches that the Lord has in store for them, and in their ignorance they are rejecting those things the Lord has revealed to them.

When the Lord releases these riches, then the White Sentinel will become like an ensign to the nations for a place of relief, safety and peace.

[142]                             Chapter 11

                            THE MODERN GLADIATORS


When God contemplates some great work, He begins it by the hand of some poor, weak, human creature, to whom he afterwards gives aid, so that the enemies who seek to obstruct it, are overcome. (Martin Luther, The Table Talk of Martin Luther, Hazlitt, p. 32)

The enemies of Bishop Koyle were continually making significant victories in their fight against him. It was not the kind of victory usually associated with good sportsmanship, or an honorable Christian, where the champion helps the loser back on his feet, or to regain his normal stability. The battle against Bishop Koyle was similar to the gladiators in the Roman arenas. It was a struggle to the death. These modern gladiators would use every conceivable means to permanently silence Bishop Koyle and his mine, just as the Roman gladiators often did to the early Christians.

Bishop John Koyle sat in the audience of the Nebo Stake Quarterly Conference on July 15, 1928, to hear one of the most offensive rebukes of his life. Apostle James E. Talmage began his tirade against Koyle by stating that he had personally made a visit to the “Dream Mine” in 1913 and found nothing to convince him that the mine was worth anything. He denounced stock selling schemes which claimed any supernatural powers in connection with it, and used Koyle’s mine as a prime example. He urged all members of the Church to have nothing to do with Koyle or his mine. He continued:

[143]  I say to you that the misrepresentations which have been made in selling the stock of the Koyle Mine are of the Evil One. I come to you as a representative of the Presidency and the Quorum of the Twelve to warn you against it. I warned the owners in the name of the Lord and as His Apostle that it is barren and always will be.

The Church will not close this mine or any other mine or enterprise that is legal because the Church will not interfere with private interests; but the Church will take a decided stand against anybody who tries to induce others to buy stock on the representation that angels of God have revealed these things and that the proceeds are to be used for the building up of the Church. Don’t raise your hand to sustain the prophets of the Lord and authorities of the Church unless you are willing to follow their counsel and advice. If ever there was a day when the Church was led by the gift of revelation, it is this day. The authorities are not asking you to do anything that they are not doing themselves. They are leading and asking the membership to follow. (Spanish Fork Press, p. 1, July 19, 1928)

Two months earlier he had written the following article for the Church News:

Dream Mines

Editor, Deseret News:

Word having reached me to the effect that I have expressed favorable opinion regarding present and prospective value of a certain mining property situated near Salem, Utah County, and known variously as the “Koyle Mine,” “Relief Mine”, and “Dream Mine”, I deem it advisable to make the following statement:


Several years ago, at the request of parties concerned, including some of the officials of the company operating the property, I made an examination of the ground and excavations, thereon, and reported to the effect that I found the so-called mine wholly barren of ore, and that the geological conditions were such as to offer no indication or promise of ore of a commercial nature being discovered on the property. I have held the same opinion since the time of my examination, and hold it today.

Furthermore, when I visited the property, I was told that the mining operations theretofore carried on and then in progress had been largely influenced and directed by alleged dreams and visions of supernatural character, received by certain of the company officials and other interested parties, by whom these statements were made known to me personally.

I am now informed that claims of supernatural direction in operating this mine are still current, and that I am understood as having endorsed them. I absolutely disclaim having given the least credence to any such alleged manifestations, whether dream, vision or otherwise. To the contrary, immediately after making the examination and hearing the statements of persons claiming to have received supernatural aid in directing the work, and on many later occasions, I emphatically declared that I regarded the alleged manifestations as spurious and that the setting forth of such claims, allegations or intimations as inducements to prospective purchasers of stock was wholly unjustifiable and fundamentally wrong. I reaffirm this now.

James E. Talmage, May 4, 1928

Church Offices, 47 E. So. Temple

  1. L. C., Utah

(Des. News, May 14, 1928,

  1. 1 of Church News)

[145]  Then again in 1932 the Deseret News carried another statement of warning to members of the Church against buying stock in the Koyle Mine. It read:

Church Reaffirms Stand on Koyle “Dream Mine”


The attitude of Church officials concerning certain features in the mining operations of the Koyle Mining Company at the “Dream” or “Relief Mine”, east of Salem, remains the same today as it was expressed in a statement issued in 1913, it was declared Monday at the Church Offices.

The reaffirming of their position came in answer to persistent reports that have reached the Genera] Authorities that stories are being circulated alleging that the Church has changed its position in regard to the “Dream Mine”.

The erroneous reports are that Dr. James E. Talmage of the Council of the Twelve, is ready to apologize to the mine officials for his past statements concerning the mine and that he will tell the officials of the mine, to “go ahead” and that the General Authorities are opposing Elder Talmage in his stand on the “Dream Mine”, that they have called him to account for his statements made in public, that his Church position is in jeopardy unless he apologizes to the mine officials and that the Genera] Authorities are themselves ready to tell the mine officials to “go ahead”. (Deseret News, Sept. 19, 1932, p. 1)

Then in October of the same year, President Heber J. Grant spoke to the General Priesthood session of the semi-annual conference and said that John Koyle had been “lying to the people for the last 20 years”. The “lies” he referred to were probably the prophecies accredited to the Bishop. However, a lie is falsehood—but Koyle’s prophecies were continually being fulfilled and therefore proved themselves true.

[146]  Carter Grant had jumped into the conflict by writing a letter to Apostle Talmage. Part of this appeal was as follows:

If you should ask me for one suggestion, as the chairman of our group, I would say: Call the promoter before the highest tribunal of this Church, not leaving it to any ward or stake; for it is a whole Church affair, stock being owned in many missions, in dozens of wards and a score of stakes. I am positive that should you listen to his story as a Quorum, you would have definite information—real facts in the case. Then, when the members of the Quorum speak, they can say, “We have heard the matter. Here is what we have found.”

* * * If you should ask Brother Koyle to appear and he refused, you have a straight case against him; if he comes, you have your firsthand information. Even what I give you is second hand. Nobody can make a good case on such statements, especially when one letter and one afternoon would finish the whole matter. Really, I am in earnest. The present method takes your time, it takes mine, as well as the worry over the whole matter. Why prolong it? If you will call me over the phone, setting the date for such a hearing, I shall either see that he is there or notify you ahead so there will be no conflict. I shall come with him if desired. * * *

I can think of no meeting or decision before the Church so vital right now, as the passing of first-hand judgment in the matter. All our Committee would welcome it. Then, too, it would put a stop to the statements that the Authorities of the Church have never seen Brother Koyle and have nothing but hearsay, how can they pass intelligent judgment, etc.? Following the hearing, you would know exactly what steps to take. There would be no misunderstandings, no mistakes. That is how I feel about it. (“Grant/ Talmage Statement,” Sept. 9, 1931, p. 8)

[147]  However, the General Authorities still refused an audience to Bishop Koyle. How strange that the Bishop tried all his life to personally speak with the Church Authorities, but with every attempt they flatly refused.

  1. Golden Kimball also entered the arena. When he was called into the office of the Church President, he was censured for his support of the Dream Mine. Heber J. Grant pounded his desk and said, “There’s no more gold in that mountain than there is on this desk.” Golden answered by saying, “Well, there’s as much gold in Koyle’s mine as there was in that mine that you and the brethren promoted up in Oregon.”

The Church leaders had been convinced of a potential ore deposit in a mountain in Oregon, which had every possible element for success—at least by the standards of geologist Dr. James E. Talmage. However, after much work and expense, nothing ever came of it. Golden made a perfect squelch, but it didn’t stop their combat against Koyle.

As opposition grew against Koyle’s work, it seemed that the Lord only drew nearer to him. It was during the greatest contests with his opponents that his greatest prophecies were being made. This proved true in 1913, 1928, 1932, and finally in 1945. Whenever discouragement, indifference, or inactivity set in among the workers or stockholders, or when some Church leaders made a significant blow against that work, then another “shot in the arm” or spiritual manifestation revived them. God supported the men connected with that special work in many ways.

In 1918 when World War I was involving the nations of the earth, Bishop Koyle warned people of a greater war to come. Then in December 1941 the blow fell upon America for the fulfillment of the Bishop’s prophecy. But now that the war was on, everyone was concerned about when it would end. It was August of 1942 when Bishop Koyle [148] was visiting his dentist friend, Dr. Alfred Brooksby, in Fredonia, Arizona. Brooksby was very concerned over the results of the war, and when it would be over, because he had close relations who were enlisted in the military service. Dr. Brooksby told the author the story of how the Bishop knew when the war would be over. He said the Bishop was staying at his home, and one morning he came out of the bedroom and sat down to the breakfast table and then said: “Well, I know now when the war will be over—the Lord told me last night.” The war had been taking a terrible toll for six months, but the Bishop declared that it would continue for another three years from that very time! It seemed impossible that the war could last that much longer! How could American boys survive so much warfare?

When Bishop Koyle returned to Utah that August, he stood before the stockholders at their usual Thursday night meeting and told them that the war would be over three years from that date. That kind of news spread everywhere. People were marking it down and telling it to everyone. Believers and non-believers in the mine were taking notice of such a significant prophecy. It was something that concerned everyone. Some of the Bishop’s antagonists in Church leadership positions also took note. They wanted that prophecy to fail and thereby prove that Bishop Koyle was deceived and thus a false prophet. Although they could offer no prophecy either to substantiate or refute what the Bishop had said, they still maintained that he was a false prophet. Time would tell!

The stockholders now had another handle to grasp in their efforts to convince others of the inspiration coming to Bishop Koyle.

Fred Finch, a carpenter, was working at nearby Camp Kearns. Being very much devoted to the Dream Mine, he was also watching this prophecy carefully during the summer of 1945. A big boiler was being installed in one of the [149] buildings at Camp Kearns, and he wrote on it with a piece of chalk, “August 27, 1945”. His co-workers asked him what it meant, and he said, “It means that the war will be over and won by that date.” Now, of course, no one believed him nor the source of information that he gave. It all appeared so very ridiculous and impossible at that time that everyone laughed at him. (The Dream Mine Story, Pierce, p. 50)

Steve Wood, an insurance man and ardent stockholder in the mine, had his name and picture printed in the paper by his friend, Les Goates, the Deseret News sports columnist. They discussed the war issue and made a dinner wager on the outcome of the war based on the Bishop’s prediction. Other stockholders were having similar reactions and responses to their confidence in the latest Dream Mine prophecy. Everyone connected with the mine was talking about this “end of the war” prophecy. For three years the excitement and expectation of the war’s end was foremost on the minds of the stockholders.

Finally on August 6, 1945, when the conclusion of the war looked like it was still a long way off, the atomic bomb was dropped on the military base of Hiroshima. The next day another atom bomb was dropped on Nagasaki. The world was surprised and shocked at the fact that one bomb was doing what 2,000 B-29 superfortress bombers were normally required to accomplish.

By August 27th, the Japanese were frantically trying to surrender. It was all over but for the formal signing of the peace terms.

The fulfillment of another major prophecy by Bishop Koyle brought new enthusiasm and confidence to the mine’s stockholders. However, Church leaders were dismayed. It was disturbing to them that this little farmer-miner was able to make so many startling prophecies while [150] they were experiencing a spiritual dearth in the prophesying realm. Bishop Koyle’s successful prediction of the end of the war brought both favorable acclaim and disfavorable hostility. On December 29, 1945, the often published statement of 1913 was again released by the First Presidency of the Church, with the following introduction:

Continued reports reach us of the persistence of long-standing evils against which the members were warned many years ago by the First Presidency of the Church, then composed of President Joseph F. Smith with Anthon H. Lund and Charles W. Penrose as counselors.

In order that there may be no justification for any misunderstanding by the members of the Church regarding these matters nor regarding the attitude of the First Presidency thereon, we deem it wise to reprint, as we do below, the warning issued by these brethren under date of August 2, 1913.

The statement was then reprinted with the signatures of George Albert Smith, J. Reuben Clark, and David O. McKay at the bottom.

Again, on September 7, 1946, another barrage against the Bishop appeared in the Deseret News. (See following page.)

But to make things look worse for the Church leaders, an interesting news release had been circulated by many of the Dream Miners. The Church had gone into the mining business. But the irony of it was they were at the same time trying to close down another man’s mine.

[151]                          The Deseret News

Sept. 7, 1946


Dream Mines

Telephone inquiries are again coming in about the so-called Koyle Dream Mine, and reported sale of stock in that property. It is said that some persons of local prominence are again agitating the sale of stock in that mine and in some instances have claimed to have received “revelations” that certain of their neighbors should buy this stock. It is also claimed in some instances, as it has been claimed in the past, that the Church authorities are no longer opposed to the so-called supernatural basis upon which the mine in being operated, and some go so far as to quote Dr. James E. Talmage as saying that he admitted being mistaken in his earlier studies of the mine.

Latter-day Saints should understand that at no time have Church officials changed their attitude regarding this mine and its supernatural claims. On Dec. 29, 1945, there was republished in the Church Section of The Deseret News a statement of the First Presidency of the Church warning members of the Church away from schemes based on super-natural claims by which persons hoped to get gain. Said the presidency:

“We feel it our duty to warn the Latter-day Saints against mining schemes which have no warrant for success beyond the professed spiritual manifestations of their projectors and the influence gained over the excited minds of their victims. We caution the Saints against investing money or property in shares of stock which bring no profit to anyone but those who issue and trade in them. Financial schemes to make money for the alleged purpose of redeeming Zion or providing means for the salvation of the dead or other seemingly worthy objects should not deceive anyone acquainted with the order of the Church.” This statement was first prepared in the days of President Joseph F. Smith, and on Dec. 29, 1945, was reiterated by the present First Presidency who said on that date: “We commend the foregoing to the careful consideration of all members of the Church at this time, many of whom are the victims of alluring representations regarding mining and other investments.” When salesmen for dream mine stock come and tell their neighbors they have been impressed by the Lord that the neighbors should buy some of this stock, let those neighbors beware, and go and discuss the matter with their bishops and stake presidents.

When claims are made that Dr. Talmage changed his mind about this mine, let all remember that such claims were made in the lifetime of Dr. Talmage and in answer to them he published in The Deseret News on May 14, 1928, a statement including the following: “Several years ago, at the request of parties concerned, including some of the officials of the company operating this (Koyle) property, I made an examination of the ground and excavations, thereon, and reported to the effect that I found the so-called mine wholly barren of ore, and that the geological conditions were such as to offer no indication of the promise of ore discovery commercial value on that property. I have held the same opinion since the time of my examination, and hold it today.”



The following ironical sidelight developed, which may be found in a news article in the Salt Lake Tribune for Sept. 6, 1940, on page 14, in the upper right corner. It tells of one C. H. Workman, 57, of Syracuse, Utah, who fleeced some of the General Authorities of the Church and other prominent men, of thousands of dollars when “they invested money in a mine which they were never able to find.”

Among the complaining witnesses at a court hearing were Richard R. Lyman and Dr. Joseph F. Merrill, also Dr. Warren Shepherd and C. O. Sanders. “Dr. Shepherd said he gave the defendant $500, Mr. Saunders said he gave $792, and Dr. Merrill $2,100. . . . Mr. Lyman said he gave checks to a reputed associate of Mr. Workman, but he was not questioned as to the amounts.” lt is alleged that there were several other Church Authorities taken in this manner, who did not care to reveal themselves as complaining witnesses.

The Deseret News gave an account of the event without giving the names of the victims. The point is that no one at all dared to question their right to invest their money in a mine which they were never able to find, yet it was deemed expedient for this quorum of “investment experts” to warn everybody against investing in a mine that did exist, their main objection being that the operators of the Dream Mine sought for—and claimed to receive—divine guidance in their business; and also their objection was that they exhorted their stockholders to use this wealth for righteous purposes connected with the future of this people. (The Dream Mine Story, Pierce, pp. 83, 85)

A few years later Church leaders were again involved in a mining venture:

[153]                         SALT LAKE TELEGRAM

                               August 13, 1952

                           Wednesday Evening  p.22

                            Up and Down the Street

                  LDS Church Organizes Metal Mining Concern

                             By ROBERT W. BERNICK

The Church of Jesus Christ of Latter-day Saints is going into the nonferrous metal mining business.

The Utah Mine Co., capitalized at $10,000, has qualified to do business in the state of Utah. Its offices are at 47 E. South Temple, the same location as those of the L D S Church.

Apostles Henry D. Moyle and LeGrand Richards are president and vice president respectively. Joseph L. Wirthlin. presiding bishop of the L D S Church, is secretary.

William H. Reeder of the church’s property section said the corporation was organized to hold certain lead-silver-zinc mining claims in Juab County.

Mr. Reeder said the claims were deeded to the church many years ago.

All of the $1 par value common stock of the firm has been subscribed.

Under its genera] charter, the Utah Mine Co. can engage in anything having to do with mining. It also is empowered to lease and to enter into agreements with other persons or companies.

[154]  In 1944, Mark E. Petersen was made an apostle. When this news event was announced, Bishop Koyle said, “That man will become the worst enemy this work has ever had.” One of the directors of the mine, by the name of Phil Tadje, said: “Oh no! He’s a personal friend of mine; I know he will never cause us any trouble.” But the Bishop reaffirmed his appraisal.

Phil’s friend soon took up where the late Dr. Talmage left off. He spear-headed the opposition against the mine by writing numerous articles in the Deseret News and also gave verbal advice both in public and in private against the mine. He was destined to become the worst enemy the mine ever had—just as the Bishop had declared he would.

In 1947, the author was astounded at an article published in the Church Section of the Deseret News. It said that John Koyle was holding sacrament meetings at the mine. I was working and living at the mine, but I never saw any sacrament or sacrament meeting up there. It was these warped reports that would eventually cause the Church leaders to bring down the final curtain on Bishop Koyle.

On January 7, 1947, Bishop Koyle was summoned to a Church trial. He appeared before his stake president and the high council of his stake in a formal Church court proceeding.

According to the few accounts which are available, the proceedings in some respects, composed a scene of questionable justice. In a secular court the accused normally has the advantage of a non-partisan judge and jury. As occasioned here, however, this was not the case. Practically everyone present was well versed in the history of the mine in addition to being intimately acquainted with its aged prophet. Partisan feelings for and against the old man [155] were such that emotions might well have replaced facts as a basis for judgment. (Historical Study of the Koyle Relief Mine, Christianson, p. 54)

The court proceedings had all been pre-arranged. An unmerciful decree had been written for this special occasion. The Bishop was ordered to sign this typed statement or else lose his membership in the Church.

The Bishop repeatedly bore testimony of the reality of the numerous spiritual experiences that he had and the complete fulfillment of the promises that had been made to him by the Lord. He desperately sought to stay the decision of the court by requesting a hearing with the President of the Church—just as he had done in 1913. However, they said that such a procedure was not according to the rules of the court; therefore, his request was denied. Like criminal lawyers who badger a client into a breakdown, Bishop Koyle was continually threatened with excommunication if he did not sign the paper. This was the same old procedure of the Catholics who, during the Dark Ages, forced signatures from the “heretics” who chose to disagree with the Pope. There seemed to be no way out for him—it was sign a lie or be classed as an excommunicated apostate. At this moment he was in a complete state of quandry. Under the pressure of such unwarranted bombardment, the poor man broke down and wept. The ultimatum was a most consequential form of mandate—both choices were bitter to his soul.

From nearly 7 o’clock that evening until midnight he was pressured to “sign” that document. Finally he spoke up and said, “You are forcing me to sign a lie.” Raymond Taylor, one of the high councilmen, told him that if he would sign it, then they could get the interview with the President of the Church.

He <John Koyle> was getting old now, in his 84th year; for a long, long time his health had been failing badly, and even now he had been on [156] a sick bed for several days. The years had taken their toil of his strength and vigor, filled as they had been with so much trouble and persecution, and now most of the fight was gone out of him. He knew that his days on earth were about over, and for the few that might be left to him, he did so want to cling to his membership in the Church—the Church for which he had been a missionary and a bishop—a membership which so many LDS believed was essential to salvation. (The Dream Mine Story, Pierce, p. 93)

The Bishop was told, and knew, that if he did not sign that document, he would be excommunicated, and then others who were associated with him would be excommunicated also. What he didn’t know was that they would excommunicate him and others like him anyway.

One of his close associates begged him saying, “For heaven’s sake, Bishop, don’t let them take away your membership.” He was expressing fear for both himself and for other stockholders. None of them thought that they would be brought to this final test—the truth or their membership in the Church! They didn’t think the leaders of the Church would go that far in this issue.

Koyle looked at the paper and then made one more request. If he signed it, would they agree not to make it public until after he had a chance to present his case to the head of the Church. The request was acceptable and agreed upon.

Then John H. Koyle, sick and weakened, with the fight gone out of him, and his two closest friends urging him on, did that which his Nephite mentors, long ago in 1914, had warned him not ever to do. He signed this bold-faced lie and cleverly conceived repudiation to save his friends and himself from the Church axe, which was hanging over them ready to drop if he did not sign.


Herein was the full significance of the Nephite warning to him that he should never write anything, nor sign any written statement about the mine. To that warning he had always tried to be strictly obedient—not even so much as writing a personal letter to anybody, and what is more unfortunate, not putting his wonderful experiences in his own writing. . . . (The Dream Mine Story, Pierce, p. 94)

After the document had been signed and they went to the home of Quayle Dixon, the Bishop was weeping and sobbing like a child. He bore the consequence of a concession just as the Prophet Joseph did when he gave the Book of Mormon manuscript to Martin Harris. (See D & C. Section 10.) It was merely an expression of human weakness, but it was a spiritual catastrophe.

As Moses, who in a moment of weakness took honor from the Lord, lost his chance to visit the Promised Land, so by the stroke of a pen the Bishop took honor away from the Lord for the mine. He would not live to see the promised ore.

The statement was an explosive shock wave to the Dream Miners. However, everyone soon knew that he had signed it merely as a means to retain his membership in the Church.

The men responsible for Koyle’s trial did not keep their promises. First, they published that document without his consent and against their own word that they would not do such a thing. Second, they excommunicated him after they promised him that they would not if he signed that statement. Third, they never made the promised arrangements for Koyle to have an interview with the Church President. And fourth, they continued to harass, threaten and excommunicate stockholders of the mine.

[158]  Quayle Dixon and Wallace Strong signed the declaration as witnesses. All three names appeared on the front page of the Deseret News in full size reproduction of the declaration with their signatures as they were signed on that document. (See following article.)

It was an agreement with hell and he suffered the pains of hell. He suffered more and grieved more because of his signature on that document than for any other sin of his life.

Because the General Authorities had consumated their cleverly conceived placard, the Bishop realized that he had been exploited and betrayed. The full impact of what he had done by signing that directive was now clear to him. Under coercion and threats, he had put his trust in the arm of flesh—the General Authorities—and now he suffered the curse. Remorse and regret are the consequences of sin, and now came the Godly sorrow that only repentant sinners know. His grief nearly brought, him to death.

In that state of agony to the soul, his departed wife came to him in a dream to impress him with the necessary will to continue with his life and mission. She concurred that the signing of that document was wrong, that it was a satanicly inspired testament, but that they on the other side realized and understood the pressures that had been brought upon the Bishop. Centuries of history have been filled with these evil and coercive pressures and the influences that work upon men to use them. The whole picture became clear to his mind and he knew now why the messengers had warned him not to sign anything. The Bishop repented as best as he knew how. He always referred to that incident as the “worst thing I ever did in my life.”

But the signing of that publicized denunciation did not kill the mine nor the faith of the stockholders. So another plan was devised by his enemies.

[159]                    John H. Koyle Repudiates All

                       Claims Regarding Dream Mine


I, JOHN H. KOYLE, do sustain the President of the Church of Jesus Christ of Latter Day Saints as the Prophet, Seer and Revelator of the Lord in this day.

I do believe that the President of the Church of Jesus Christ of Latter Day Saints alone has the right to receive divine guidance for the people of this Church as a whole, and am willing to sustain the First Presidency of This Church is all things, including their stand and instruction with regard to the so-called Dream Mine, of which I am the principal leader.

I hereby repudiate all statements which I have made against the advice of the First Presidency of the Church of Jesus Christ of Latter Day Saints as pertaining to this Dream Mine and my conduct of it, and I hereby repudiate all spiritual claims I have made with respect to the mine.

I appeal to all of my followers to join with me in this repudiation of claims to divine guidance in connection with this mine and to regard this mine as a business venture without any religious significance. I also ask all stockholders in this mine to harmonize their thinking with the published statements of the First Presidency of the Church of Jesus Christ of Latter Day Saints with respect to the Dream Mine and to honor and sustain the First Presidency as the only ones chosen of the Lord to give divine direction on any subject pertaining to the Church at large.

I ask my followers likewise to retract all statements they have made to the effect that the Authorities of the Church of Jesus Christ of Latter Day Saints have been mistaken with regard to our mine.

I appeal to all stockholders in this mine to rally around the Authorities of the Church of Jesus Christ of Latter Day Saints and give to them their undivided loyalty, which I now hereby do.

I voluntarily do this of my own free will and choice.

   John H. Koyle (sig.)


Quayle Dixon (sig.)

Wallace Strong (sig.)

State of Utah   )

                ) SS

County of Utah  )

Personally appeared before me, a Notary Public, this 7th day of January, 1947, Quayle Dixon and Wallace Strong, the signers of this instrument, as witnesses, and John E. Koyle, the principal signer of the above.

   B.L. Isaac (sig.)

   Notary Public, Residing at

   Spanish Fork, Utah

Commission expires April 7, 1947

PHOTOGRAPHIC PROOF–Above is a photographic reproduction of the statement in which John H. Koyle, for more than 50 years the leading figure in the so-called Dream Mine near Spanish Fork, Utah, repudiated all divine claims with respect to that mine. The document was executed last night following a formal high council trial held at Spanish Fork, and covering the claims Koyle has made in the past with respect to the mine.

                   Stockholders Asked To Take Similar Stand

SPANISH FORK–John H. Koyle, head of the so-called Dream Mine, or Relief Mine, which is located in the mountains east of here, last night completely repudiated all claims to divine guidance with regard to the mine. He accepted fully and completely the stand of the First Presidency of the Church of Jesus Christ of Latter Day Saints regarding the mine, and retracted any and all statements he had made in which he said that the First Presidency were mistaken concerning this mine. He also called upon all of his followers and stockholders to make similar repudiation and retraction, and asked them to “regard this mine as a business venture without any religious significance.”

Accepts Statement

He accepted the published statement of the First Presidency concerning the Dream Mine, and asked his followers to “harmonize their thinking with the published statements of the First Presidency of the Church of Jesus Christ of Latter Day Saints, with respect to the Dream Mine and to honor and sustain the First Presidency as the only ones chosen of the Lord to give divine direction on any subject pertaining to the Church at large.”

His statement was signed following a formal high council trial held here last night, presided over by President William J. O’Bryant of the Palmyra Stake, and his two counselors, J. Angus Christensen and Wallace H. Gardner. The statement was signed in the presence of the stake high council, and was signed by two of Mr. Koyle’s followers, as legal witnesses. They are Quayle Dixon and Wallace Strong. The document was then notarized by B. L. Isaac, notary public.

Refers to Document

The statement of the First Presidency, referred to in the document executed by Mr. Koyle, was published in the Dec. 29, 1945 issue of the Church Section of the Deseret News, and reads as follows:

“To officers and members of the Church of Jesus Christ of Latter Day Saints:

“From the day of Hiram Page (Doctrine and Covenants Section 28) at different periods there have been manifestations from delusive spirits to members of the Church. Sometimes these have come to men and women who because of transgression become east prey to the Arch Deceiver. AT other times these people who pride themselves on their strict observance of the rules and ordinances and ceremonies of the Church, are led astray by false spirits who exercise an influence so imitative of that which proceeds from a divine source that even these persons who think they are “the very elect” find it difficult to discern the essential difference. Satan himself has transformed himself to be apparently “an angel of light.”

“When visions, dreams, tongues, prophecy, impressions, or an extraordinary gift of inspiration conveys something out of harmony with the accepted revelations of the Church or contrary to the decisions of the constituted authorities, Latter Day Saints may know that it is not of God, no matter how plausible it may appear. Also, they …


[160]  Apostle Mark E. Petersen came to Spanish Fork as an “advisor to the local authorities” for the express purpose of excommunicating Bishop Koyle. A formal trial was set for April 1, 1948, a little more than a year since the Church trial where he was forced to sign the repudiation. The Bishop obediently came to the trial, only to find that it was merely a pre-arranged formality. The decision and judgment had already been made. “It was not much more than an announcement, swift and to the point, with no defense allowed, . .” and then the job was done. John H. Koyle was excommunicated from the Church.

When he called out,”Where are my accusers?” no one stepped forth. But ‘ere his judges left the room, they heard him state that they all must answer for this, and that Mark Petersen, whose orders he said they were obeying, would go down, and down, and down and out. Although Mark Petersen was not in the room at the time, he knew that he was in an adjacent room listening carefully to everything, and that he heard this statement: a statement not made in the heated wrath of the moment, for he had made it once before when Mark E. Petersen was made an apostle. Now it was a matter of record again. (The Dream Mine Story, Pierce, p. 95)

Both Church records and personal interviews with Mark Petersen indicate that the action taken against Koyle was not from the local level but rather it came—

. . . in a directive from the First Presidency wherein the leaders of the Palmyra Stake were counseled to deprive Koyle of his membership. Accordingly, Apostle Mark E. Petersen was sent to Spanish Fork as an advisor to the local authorities. (Historical Study of the Koyle Relief Mine, 1894-1962, Christianson, p. 55)

[161]                            DESERET NEWS

                             THE FAMILY NEWSPAPER

             Salt Lake City, Utah, Friday Evening, April 16, 1948

Koyle Excommunicated

John H. Koyle, of Spanish Fork, Utah, was excommunicated from the Church of Jesus Christ of Latter-day Saints last night an a charge of insubordination to the rules and authority of the Church.

Action was taken by the presidency and high council of the Palmyra Stake in a meeting held at the stake offices in Spanish Fork.


The Lord had a watchful eye upon Bishop Koyle and this was known by a few of the authorities in the Church. Years after his visitations from angels and his dream concerning the mine, he was called by revelation, through the Church authorities, to receive the Church’s highest blessings. He was . . .

. . . a man who was important enough to the Powers on High, that about the time he made a bishop (about 1910), he was visited by his stake president, who declared that he had been commanded by an angel of the Lord to recommend Bishop Koyle for his second anointings …. (The Dream Mine Story, Pierce, p. 97)

[162]  John was ordained a bishop in the Church on May 31, 1908. For eight years prior to this he had served as counselor to his bishop when the Leland Ward was organized in 1900. Soon after John Koyle was made bishop, he was called—

. . . by revelation to go before the prophet and receive his second anointing, which is a blessing few men get. This put him beyond the authority of earthly men, subject only to the powers and dictates of the Lord. (Relief Mine Story, J. Young, p. 2)

But his excommunication accomplished one thing—it completed the division between the two sides on that issue. It was a responsibility as extreme as either side could assume. lt brought into judgment the fact that either Koyle was being deceived or else the modern leaders were. There was no longer any middle ground.

Many other Church members have received the same rendition of justice. It seems that whenever someone raises questions or casts doubts upon recent doctrinal manipulations in the Church, the leaders choose to ignore the question or else silence the inquirer. When questions are asked that may prove embarrassing to answer, the response may be excommunication. The person or persons can then be classed as apostate. But not every man who is excommunicated is an apostate to the Lord.

Persons sometimes say that they have enjoyed the spirit of the work as much since they were cut off as while they were in the Church. Have they enjoyed the Spirit? Yes. Why? Simply because they were wrongfully cut off. They were cut off in such a way that it did not take the Spirit of God from them. And the reason why they were cut off was because they did not come up to the particular standard of perfection of those who dealt with them, or they did not come up to their feelings. (Mill. Star 24:99, 1862)


But in many of these modern cases of excommunication, a much more important factor is involved. Not only is the victim being judged, but also the principles that he advocates. Men should be excommunicated for sin. Personal beliefs or feelings are not grounds for excommunication.

At the trial of Bishop Koyle, the First Presidency of the Church were actually judging the revelations that had been received by Bishop Koyle. But if Koyle had been misled by the devil, then he should have been brought to trial in 1894. Action should have been taken before so much work had been completed at the mine and before so many thousands and thousands of Church people became involved. Why was he brought to trial 54 years later? Was it because many men in high Church positions had gradually changed until the revelations of the Lord became offensive and intolerable to them? Many revelations given to the early Church leaders are now rejected by the modern Church leaders!

But it was apparent as early as 1392 that something was wrong when the Church was so financially depressed, and yet a revelation showing how to locate the needed wealth did not come to the leaders of the Church. Their predicament was relieved by a revelation of God to a humble young man named Jesse Knight. This same financial confrontation will again be realized when the financial structure of the nation will collapse and the Church shall again be brought to its knees.

Here then is the ultimate test—for both lay member and leader in the Church—that they must learn the truth for themselves, by the power of the Holy Ghost. They cannot trust in something else or someone else, for a curse is promised to all who put their trust in the arm of flesh.

If the blind lead the blind, or if the blind follow the blind, they both shall fall into that proverbial and spiritual ditch. Therefore, “man should not counsel his fellow man, nor trust in the arm of flesh,” but rather let God dictate [164] to him so that he “might speak in the name of God.” Bishop Koyle was one of those few men who could talk to God, but like the prophets of old, he had to pay the price to do it.

[165]                             Chapter 12

                          DEATH OF A MAN AND A MINE


But, behold, the righteous, the saints of the Holy One of Israel, they who have believed in the Holy One of Israel, they who have endured the crosses of the world, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the world, and their joy shall be full forever. (2 Nephi 9:18)

John Koyle was a simple man. His desires in life were few and so were his possessions. He was mild-mannered and soft-spoken; and when he was asked a question, he often hesitated for a few moments before giving an answer. He was always willing to listen, as well as to talk, and yet he would never force his opinions on others.

He was a rather short man, stoop-shouldered from a lifetime of work and a vast array of burdens. His country style speech was homey, with a sort of wry wit which always put a distinct twinkle in his eyes. His kind manners and cordia] friendship quickly won the love of all who knew him.

John was usually dressed in a faded work shirt and dungarees supported by wide suspenders. He was born and reared from that “common-folk” stock which made him an ideal friend and a good neighbor.

When John reached his 80th birthday, a special tribute was prepared for him by some of the mine stockholders. A small pamphlet was printed for the occasion which is reprinted here:

[166]                           WE SALUTE YOU

                               John Hyrum Koyle

                           On the Occasion of Your

                              EIGHTIETH BIRTHDAY

                           Monday, August 14, 1944


[167]                          John Hyrum Koyle

JOHN H. KOYLE was born on August 14, 1864, in Spanish Fork, Utah. His father died when he was but nine years of age. He was reared in all the hardships of early pioneer life. One of the hard trials which he was called on to face was a move to the muddy river in the Moapa valley some 400 miles to the southwest, over a most difficult road. Here he nearly lost his life from the bite of a rattlesnake. He again had a narrow escape when his father lost his life in a rock slide. He filled a most remarkable mission in the southern states under presidents Wm. Spry (who later became Governor of the State of Utah), and J. Golden Kimball. The latter became his lifelong friend.

[168] WE HAD SOME WONDERFUL dreams in which he was shown a gold mine whose treasures were to relieve an entire community in time of great distress. This seemed so stupendous to him that he went to his Stake President for counsel, who told him, “It was of GOD.” Yet, not satisfied, he counseled with Apostle George Teasdale with whom he was personally acquainted. The Apostle sanctioned what his Stake President had said and said, “GOD bless you, go ahead.”

During the succeeding many years he devoted himself untiringly to this work which was outlined to him. During all this time he accomplished many wonderful things, among which are a tunnel and drifts in solid rock totaling 5,000 feet. Shafts and inclines also in rock amounting to 2,500 feet. A dugway up the mountain likewise carved out of rock which is three miles long, and graded so that an automobile can go up and down. All of this work was done the hard way, by hand. During the depths of the depression, in 1932, he built a concrete flotation mill which is fully equipped and its present value would be over $100,000.00 After having talked for many years about storing food for a famine, in 1932 he surveyed, leveled, graded and terraced a place on the hillside for the building of large grain bins which are to hold a million bushels of grain. More than 500 acres of land, not counting the mining claims, have been purchased, [169] costing $30,000.00 All of these items are paid for in full. They include two streams of water which are invaluable. He has been assisted by 5,000 stockholders who have stood solidly behind him.

After his splendid mission in early life he was made Superintendent of the Sunday School in Leland Ward. During this time he served as Counselor to the Bishop. Later on he was ordained Bishop of that same ward. He was loved and honored by all the members. At the meeting when he was released from his calling as Bishop, the ward members voted 100 per cent to retain him. Again in Idaho he was chosen as counselor to the Bishop. Later in life he was made class leader of the High Priests in his ward, and the head block teacher. This was the ward where his Stake President lived.

All through his life he has been a devoted Latter-day Saint, acquainting himself with the scriptures and thus becoming very qualified to expound them. He has a perfect tithe-paying record. He has a numerous posterity, all of them members of the church, and not one who uses tobacco or liquor.

And now, Bishop Koyle, your stockholders salute you on this your 80th birthday, and we pray that you shall live many happy years to enjoy the fruits of your labor and complete the tasks that you have so nobly carried these many years.

[170]                            A Tribute to

                           JOHN HYRUM KOYLE on his

Eightieth Birthday

August 14, 1944

The roof was made of willows—

The floor was made of earth

Where eighty years ago today

This great man had his birth.

Throughout the days of childhood,

Evil forces lurked nearby

In an effort to destroy him,

But a Power from on high

Kept him safe—his footsteps guided

While he grew from child to man,

As his life was very precious

To the great Eternal Plan.

For his daily bread he struggled,

And his earthly goods were few:

But his faith and honest effort

Proved his heart was staunch and true.

Thirty years had passed away

When one night he had a dream,

And a Messenger imparted

Unto him a task supreme.

While he took him through a mountain

Which was precious, sacred ground

And he showed him all the places

Where rich treasures did abound.

[171]  Then he gave him much instruction:

Where to work, and how to mine,

And convinced this man we honor

That his mission was divine….

Twenty years he worked and labored—

Then, one January night

From deep sleep he was awakened,

In his room there came a light

And two Messengers stood by him,

While the taller of the two

Spoke to him in careful detail

Of the work he was to do.

For two long hours he listened,

Sitting upright in his bed;

He was told about the dreams he dreamed—

How he was being led

By Higher Powers than his own,

On each step of the way….

They told him they would guard this Hill

Until that glorious day

When these rich treasures should come forth

According to the Plan

To bring relief, and untold worth,

And benefit to man.

Now fifty years have passed away

The road’s been rough and long,

The persecutions many—

Yet still he presses on:

Though Church, and State and Nation

Have assailed him left and right

And evil forces threatened

To destroy—”Put out his light,”

He has never lost his courage—

He’s been honest, loyal and true,

For he knows with all his heart and soul

That God will see him through!


[172]  The tribute was well-deserved, although it was one of the few honors he would ever receive in his lifetime. In less than four years from its publication, he would be dead.

The story of his life is a complex one—mostly because of his conflict with those who were determined to be his enemies. The very persons whom he made his greatest efforts to befriend were those who dealt him most of his troubles.

Many stockholders seemed confused over the division between believers and non-believers among Church leaders. “How,” they asked, “is it possible that a split in believers could cause a rift all the way up through the First Presidency of the Church?” Some leaders said the mine was of “the Evil One”, while others prayed and received answers and testimonies that it was of God. But there were many reasons for such a division.

When the Church is in harmony with the laws of heaven, then it is the proper order of things to have God speak to and through the head of the Church. However, if Church leadership seeks to back away, or excuses themselves from obedience to any of the laws of God, then they are out of order, and God will go elsewhere to find people who will listen and obey Him. The Prophet Joseph Smith confirmed this by saying:

. . . if Zion will not purify herself, so as to be approved of in all things, in His sight, He will seek another people; for His work will go on until Israel is gathered, and they who will not hear His voice, must expect to feel His wrath. (TPJS, p. 18)

By the turn of the century, it became evident that all things were not approved of in His sight. Church leaders began to discourage the gathering of Israel and belief in and practice of other important doctrines.

[173]  It was very apparent that Bishop Koyle would never get to have a hearing with the First Presidency of the Church because they continued to grow more and more hostile towards the mine with each successive Church administration. Likewise, these men would never have a chance to hear the message the Nephite messengers told the Bishop during the hour and a half. Now it would be the duty of the third Nephite to deal directly with the Church leadership when the time was right. They would eventually be released from their offices—to their shame—for the manner in which they had treated the revelations of God.

Nevertheless, he was given to understand by the powers guiding the mine that these men would, in the due time of the Lord, be removed from their high offices, and others would replace them who would cooperate hand-in-hand in complete harmony with the operators of the mine so that this great work of the Lord might see a full and complete fruition of all its destined purposes, and the mission of this sanctified project would not fail, but all the sacred and special causes would be served for which these choice records and treasures had been reserved throughout so many generations of time by a wisdom above that of man’s.

Bishop Koyle was shown that when vindication came, a complete setting-in-order in the Church would be at hand. This, he said, was shown to him by the Prophet Joseph Smith, himself, who clearly demonstrated to him that not one single General Authority of the old order would be left, but that all would be removed, and that new ones called of God would replace them. (The Dream Mine Story, Pierce, p. 86)

When the Church and its members were sorely pressed for money during the depression of the 1890’s, the Lord spoke to Jesse Knight, rather than to the President [174] of the Church, and relief came to the Church and its members through Jesse Knight’s mine.

When the Church and its members are brought into the great financial collapse of this nation, they will also know that the Lord spoke to John H. Koyle when relief comes to the Church and its members from his mine.

When the Prophet Joseph Smith came to Bishop Koyle, he said, “Come, Bishop, I want to show you something that I am going to do.” Joseph went to the leaders of the Church and began to release them one by one and replace them with some others. Finally the Bishop said, “Brother Joseph, are you going to let them all go?” The Prophet turned to him and sternly replied, “Every jack last one of them—they had their chance and they failed!”

This setting-in-order would include many people in many positions, because the Bishop said it would be “first the Church, then the State, and then the Nation.” All of these would be “brought up standing to judgment like a wild colt is brought to a snubbin’ post.”

The scriptures abound with references to the Lord’s setting His house in order. It shall be one of the most important events of the last days. To believe in this event, it requires much faith and an understanding of the scriptures. Men must prepare themselves mentally and spiritually for those crowning events, for God shall again speak from the heavens to reveal His will and to direct the affairs of men on earth in great power.

In May 1949 the Bishop became sick and although he was extremely ill, he fought for life. But he knew that he was not going to live much longer. He had received a dream indicating that his life’s mission would soon come to a close.


As his last days approached, he would have Dean Dallin take him down to the Second Ward Chapel where he had last been a member. He could not see what was going on because his eyes were dimmed from sickness <cataracts> and age; so he would ask Dean if the chapel was being torn down yet. When on one of these trips, Dean assured him that the chapel was now being torn down, and the ward members were using the high school auditorium for a chapel until a new one could be built, Bishop Koyle then felt that he was ready to die. In a few days, he took sick again and was taken to the hospital for the last time. (The Dream Mine Story, Pierce, p. 98)

Drilling out the main shaft, tunneling for the five “fingers”, construction of the mill, and all the other work had finally been completed just as the Bishop saw it in 1894. All that remained was the firing of those few rounds of explosive charges that would bring in the ore. But this was yet in the future. The Bishop’s mission in mortality, however, was finished. The mine would now fall into that void of “dark clouds” as he saw in a dream, which would completely cover the sky and the mine.

Bishop Koyle had become bent from the burden of many difficult years of work and toil. Now the old warrior lay sick on death’s door, and life was ebbing away. He would soon find the peace and rest that only the righteous will ever know. As he lay quietly on his death bed, suddenly his eyes widened and he looked upwards. With an expression of rapture, he cried, “Joseph, Joseph, Joseph!” Then the last light and life of Bishop Koyle was gone. Here was a man who knew and talked with Joseph Smith, the Prophet, The Bishop had taught and honored the Gospel as it was revealed to the Prophet Joseph. Now as he passed into the world of spirits, he—like Brigham Young—uttered those same words at meeting again their beloved leader and friend.

[176]                           John H. Koyle

Dies At Age 84

An official notice of the Bishop’s death appeared in the Deseret News. It was not an ordinary obituary, for it was placed on the front page of the second section of the paper. It read:

Spanish Fork—John Hyrum Koyle, 84, president and promoter of the so-called “Dream Mine” in the mountains east of Spanish Fork, died Tuesday, May 17, 1949, at 9 a.m. in a Payson hospital.

He had been in the hospital since last Wednesday when he suffered a heart attack.

Mr. Koyle was founder and president of the Koyle Mining Co. which promoted and operated the widely known “Dream Mine”.

While the company was organized more than 50 years ago, the mine has always been on a “prospect” basis.


In promoting the mine, Mr. Koyle claimed divine guidance. He repudiated all such claims in a public statement Jan. 7, 1947.

He was excommunicated from the Church of Jesus Christ of Latter-day Saints, April 16, 1948, after conviction in a Church court on a charge of insubordination. He had been conducting meetings contrary to the order of the Church.

Mr. Koyle was born Aug. 14, 1864, at Spanish Fork, a son of John Hyrum and Aneda Hillman Koyle. He received his education in the Spanish Fork schools, and spent a few years in Idaho ranching.

He was married to Emily Arvilla Holt, Dec. 9, 1884. She preceded him in death. He at one time served as bishop of the Leland Ward in Spanish Fork.

Surviving are seven sons and daughters. John LeRoy Koyle and Merril Scovil Koyle, Spanish Fork; Ross Fielding Koyle, Mrs. Sarah Evelyn Stout, Mrs. Alinda Duke, and Mrs. Emma Winward, all of Burley, Idaho; Mrs. Lucille Weight, Pocatello; and about 15 grandchildren and several great grandchildren. (Deseret News, May 19, 1949)

Funeral services were held in the local school auditorium at Spanish Fork. Mourners filled the building to an overflowing crowd who came to pay their last respects to this prophet of God—perhaps the last of his kind in this generation.

The local Church authorities had no jurisdiction over the high school, so they were powerless to deny them the use of their “chapel”, and from among his friends there was plenty of Priesthood authority to give the service all the sacred touch it needed. (The Dream Mine Story, Pierce, p. 99)

[178]  It is true that the Priesthood was always well represented both in his life and at his death. Those few men in this dispensation who could speak to God and receive an answer, were the men who acknowledge Bishop Koyle as an inspired servant of God. Besides such men as President Anthony W. Ivins, Apostle George Teasdale, Apostle Matthais F. Cowley, President J. Golden Kimball, and other stake and ward authorities in the Church, there were men such as Joseph Musser who told the author that “The Lord has shown Bishop Koyle his work and He has shown me mine.” Lorin Woolley also never spoke against the Bishop—even saying that riches would come from that mine and others for the benefit of the Saints.

Burial was in the Spanish Fork Cemetery. Joseph E. Geertsen, that man who stood so close to the Bishop in his last days, dedicated the grave. lt was a dedication, a prayer and a prophecy, for he said:

. . . by the authority of the Priesthood, we dedicate this ground, and this casket, and the clothing, the robes and garments, and the body that is resting here, that no evil power may harm or disturb or mar this resting place, until, Father, Thou shalt call forth his body to unite with his spirit, to accomplish his mission yet upon this earth. (Pierce, p. 102)

The day after Bishop Koyle died, Quayle Dixon, secretary of the mine, ordered a shut-down of all operations on the hill. Phil Tadje became president of the mining company for about six months, at which time he was replaced by Quayle Dixon who retained the leadership position until just before his death December 4, 1988. He was often questioned by Church authorities and threatened with excommunication, but it was never carried out.

Many people ask the question of why the mine has not yet produced any ore. This same question was asked Bishop Koyle by Austin Fife, who wrote:


If you ventured the question which you thought would be the most embarrassing to him—How do you explain the fact that although you have dug for forty years, the mine has not yet produced a single ounce of pay dirt?—you were surprised by an answer that betrayed neither embarrassment nor lack of hope. The mine is to produce only when the financial structure of the world is about to collapse. It will begin to produce just in time to save the Saints from the economic ruin that will wreck the world. (Saints of Sage and Saddle, Fife, pp. 283-84)

Christ never saw the triumph of His Church while He lived; the Prophet Joseph Smith never saw the redemption of Zion while he was alive; and Bishop Koyle never realized the materialization of the ore deposited in that mountain. But in the last days they all shall see the fulfillment of their vision.

Brigham Young saw in vision and subsequently directed the labors for the construction of the Salt Lake Temple. Though he never lived to see the completion of that magnificent work, it took workmen over 40 years of drilling, carving and hauling rock. Yet he had hopes of seeing that temple “built in a manner that it will endure through the Millennium.” (JD 10:254)

Bishop Koyle saw in vision and then directed the labors of the mine, and he too never lived to see the completion of that project. Workmen have labored on the mine for over 84 years, drilling, carving and hauling rock. Both the temple and the mine were divinely inspired; both were dedicated to the salvation of men—one for the spiritual, the other for the temporal. Both were labors to last into the Millennium.

Before John Koyle ever struck a pick into that mountain, he was told that the mine would come in when the world was in a chaotic state, when famine, war and [180] pestilence were about to pose a threat to all mankind. Why then do people judge the lack of ore in prosperous times as a way to determine that it is a fraud. Everything about the mine has taken place just as the Bishop prophesied that it would. Even this long shut-down was one of the major prophecies that had to come to pass.

The enemies of that work are gloating over the Bishop’s death just as they did when Joseph Smith was killed and when they crucified the Son of God. They assumed that it would be the end of those “spiritualists,” “rabble rousers” and “fanatics”. But their work is still proceeding—slowly but effectively. It is a time of trial—it is a time when God is employing the most severe form of test to His people. Only a few are becoming diamonds in the rough—those precious stones that look like the rest of the gravel, but who, in the day of the Lord’s return, shall become those polished gems of which He said he’d “make up His jewels” with a polish and beauty that would endure forever.

How significant and symbolic is the story of Joseph in Egypt in comparison to John H. Koyle. Joseph was denounced as a “dreamer” and was cast off by his brothers. But it was through the gift of dreams that Joseph brought honor and salvation to the house of Israel. Through his gift of dreams, God was able to provide food for a seven-year famine. Even his brothers, who had rejected him and his gift of dreams, came in repentance to acknowledge that God had indeed spoken to him. Also, the great patriarch over the Israelites, Jacob, came to pay honor and to be saved from the famine. It was through Joseph that the house of Israel was brought together and Joseph gave them food and prosperity. Through his gift of dreams, they were saved from disaster.

Because of the gift of dreams, John Koyle was cast out by his brethren. But in the day of distress and famine, his brethren will repentantly acknowledge that God had indeed spoken to him. The children of Israel will again be [181] gathered together, and they will be fed while famine and pestilence ravage the world. In that day, John H. Koyle shall receive the honor that was denied him in mortality.

When Bishop Koyle died and the mine was closed, only a caretaker, an occasional visitor, or a few stockholders doing assessment work were seen on the mountain. This was the beginning of the dark clouds that would overshadow the mine. The workmen had left, and most work had stopped. No more Thursday night meetings would be held. Bishop Koyle was dead, and the mine was dying.

But some work had to continue, as an annual assessment of $8,000 worth of work was required to continue the leases on the property. Much was done on the outside of the mine, but some felt that another attempt should be made to re-activate work in the mine. A letter was written to the stockholders by Lyman S. Wood for a meeting to be held on May 8, 1950, in Spanish Fork. It was an attempt to resume work in the mine with men and materials. This meeting never accomplished much because of the lack of interest and failure of sufficient numbers to be represented.

On May 27, 1950, a letter was written to the Board of Directors from the Advisory Board with a four-point recommendation:

1.The mine should be removed from a “closed-down” condition, and money and men should proceed with the objective of reaching the ore.

2.Elections for the Board of Directors should be held on June 17th. Members of the Board must be sustained by common consent of popular vote.

3.All stockholders should be notified of the forthcoming election, and work should proceed even if a quorum majority is not present.


4.A reply from each of the directors to the Chairman of the Advisory Board, Joseph E. Geertsen, was also requested.

The next five years were very difficult ones, with leading stockholders being divided on what should be done at the mine. It was very difficult to come up with even the money for taxes.

A flurry of short-lived activity came in 1955, when Quayle Dixon, who was elevated to the Board of Directors in 1950, began receiving several letters from an Al Sinclair in Texas. Sinclair requested a sample of ore from the mine. Later he bought several tons at $100 a ton which he processed into a compound for acidless automobile batteries. The next year Sinclair visited the mine and exhibited an interest in it and its potential. During the winter of 1956 work was started again and the rails, pumps, and ladders were repaired or replaced which led down into the winze. One hundred feet of water was pumped out and excitement was mounting—only to fall with the pump which broke and allowed all the water to again fill the winze. According to Bishop Koyle, there would be an earthquake which would drain the winze when the time should come for it to be worked. The discouraged miners probably took the incident as a warning, so they proceeded back to the 200-foot level and sought for ore. None of the ore realized any values and their enthusiasm and their finances were nearly exhausted.

Work was temporarily halted until the spring of 1958, when Al Sinclair made a new announcement. He convinced the mine leaders that they had misunderstood Koyle, that it was necessary to “first realize commercial value from the vast quantities of ore already taken from and stored in the mine.” He proposed the idea of manufacturing a soil conditioner from the ore. By now many of the directors and stockholders were convinced that Al was one of the Three Nephites. Although some of the stockholders had seen Sinclair smoking (an old Lamanite habit), and reports [183] came back that he was teaching a Protestant Sunday School class in Texas, these things did not seem to dampen their faith in him as a Nephite. Others, however, claimed that after Bishop Koyle passed away, spirituality at the mine also died.

Tons of ore came from the mine and were used as a soil conditioner or fertilizer on gardens and lawns. This was not what the mine was intended for, but some of the stockholders were enthusiastic. Another idea was advanced for use of the ore. If a nuclear bomb was dropped, this conditioner would thwart the radioactive fallout. By 1960, plans were being made to market the material under the name of KOMICO, an abbreviation of Koyle Mining Company. Their hopes and expectations were to distribute their new product worldwide. Needless to say, KOMICO never met the international market, and operations at the mine soon returned to the usual assessment work.

March 21, 1961, was the anniversary of the incorporated Koyle Mining Company. If a majority of stock could be represented, then an amendment to the articles of the mine could have extended the incorporation and also continue the name of the company. However, that was not accomplished; therefore, the directors allowed the old company to become defunct. They decided to organize a new corporation called the “Relief Mine Company.” On April 12, 1961, the articles of incorporation were filed with the Utah County Clerk and Secretary of State. The Koyle Mining Company was now dead.

The Koyle Mining Company was the name that appeared on all stock certificates, but because of the constant reference to the manner in which the mine was begun, it was soon called the “Dream Mine”. While the Bishop was alive, and while the company existed under a 50-year incorporation, the mine continued on a “prospect” basis. After the re-incorporation, the name was changed to “Relief Mine”. It is still called “Dream Mine” by most stockholders since it is still in its preparatory stages; [184] however, when the great strike of riches is made, it shall fulfill its mission for the relief of the poor. Then the title of “Relief Mine” will become significantly appropriate.

Capital stock in the new company was increased to 1,000,000 shares as compared to the 700,000 shares in the Koyle Mining company. It was to become a perpetual existence form of corporation rather than a 50-year corporation. The old stock could be surrendered “to the secretary of the Relief Mine Company for cancellation and may receive in exchange a like number of shares in the latter corporation;” however, these transactions had to be made within a seven-year period from the date of the announcement.

Since a stockholder was required to have 1,000 shares of stock to qualify as a director, Al Sinclair was given the necessary stock to qualify for the position, and was then added to the Board of Directors. The others were Quayle Dixon, Douglas Dixon (his brother), Homer Harwood, Horace Brough, and LaVar Hooley was the secretary.

The Bishop often told the story of the dream about a “little patch of blue sky” which was a prophecy concerning the last days of the mine. I heard the Bishop relate this dream while I was visiting with him one night. One of the Board of Directors came to his house to see him that evening, and the Bishop seemed very intent in relating this dream to this director:

Dark clouds began to gather until they had completely covered the sky. The whole heavens appeared to be black with very little light around. Everything was engulfed in darkness. Then I looked northwest toward the Point of the Mountain, and I saw a small patch of blue in the sky. Then it began to grow. Suddenly it pushed all the darkness away and then the whole sky was blue and sunny again.

[185]  This was the Bishop’s dream of the long shut-down at the mine.

Then in a Priesthood session of the 140th Annual Conference on April 4, 1970, President Harold B. Lee read the Statement of 1913 to reaffirm the Church’s position. It was a sort of coup de grace for the mine.

So, today is a dark day for the mine, but a prosperous one for the Church and the rest of the world. All leading nations are reveling in prosperity but they are increasing in wickedness. Crime, corruption and conspiracy are bringing the nations of the earth to destruction. Men are bought and sold in high places—gold and governments are being traded or confiscated through the powers of deception and darkness. So subtle and successful are the influences of these “secret combinations” that the devil has gained nearly total control of the world. These things are happening according to the prophecies of Bishop Koyle, but soon the greatest of his prophecies will be fulfilled.

[186]                             Chapter 13



Prophecy is not intended to open the future to idle curiosity, but for the higher purpose of furnishing light to those whose faith needs confirming. The revelation of future events may be needful in times of discouragement to awaken or sustain hope, to inspire confidence in the midst of general backsliding, and to warn of evil threatening the faithful. (Unger’s Bible Dictionary, p. 892)

Prophets and prophecies are mentioned hundreds of times in the scriptures and for a good reason. They are the “seers” of the future to warn, admonish and help mankind prepare for future events. Unfortunately, however, such spiritual beacons often go unheeded.

A prophet is usually defined as “a man of God” or as a “mouthpiece for God”; thus, he is considered as a person delivering a message from the true God of heaven. Amos said, “… the Lord God has spoken; who can but prophesy?” (Amos 3:8) Here, then, is a distinction among many men who claim to be prophets, seers, and revelators, but they never receive the words of prophecy and revelation. There may be a thousand claim to be prophets, but only one may have the true gift of prophecy. How strange that in the 55 years that Bishop Koyle operated the mine, he was continually making prophecies and seeing them fulfilled, but it seemed that no one else could make the same claim.

The prophecies of Bishop Koyle were not given for entertainment nor curiosity; they were meant to convey a message of warning and instruction. If this generation fails to benefit from them, they justly deserve the consequences.

[187]  The purpose of this chapter is to quickly review some of John Koyle’s prophecies so that the readers can be more aware of their message and learn from them. The author worked with the Bishop at the mine for about two years and has personally seen the fulfillment of many of his prophecies, and he talked with others who saw the fulfillment of nearly all the rest.

The following prophecies, though not necessarily the greatest, deserve mention and serious consideration:

1.Mobs in the Missionfield


*John Koyle was shown in dreams that mobs would harass the missionaries.

*Twice they came just as he was shown, but he avoided conflict because he had been shown what to do. One of these prophecies concerned J. Golden Kimball, the mission president.

2.Operating the Mine


*Bishop Koyle was shown how to operate the mine, where to start, and what they would find along the way.

*The workers in the mine reported finding the very formations, colors and conditions that had been foretold, and at the time they were to discover them.

3.Men and Money at the Mine


*The Bishop was promised that he need not worry about help at the mine, nor money to operate it. Both men and money would always be forthcoming as the need arose.

*For 35 years, from 1914 to 1949, regardless of wars, depressions, inflations, opposition and persecution, the mine had manpower when needed and always was able to meet operating expenses.


4.Cars like Boxcars


*When the automobile was in its beginning stages, Koyle said they would become as “big as railroad boxcars” and would have something like “eyes” on them.

*Today we see thousands of huge cargo trucks on the highways, with headlights that look like eyes.

5.The Water Ditch


*The Bishop instructed workers to build a small ditch that would be big enough to carry the water they would find.

*The miners dug the ditch, and at the exact distance described by John Koyle, they hit the water that just filled the ditch.

6.The Mexican Temple


*When the Church announced that its next temple would be built in Mexico, the Bishop said it would not.

*A year later the Saints were driven out of Mexico, and the next temple was not built in that country.

7.World War I

*Bishop Koyle described a great world war in which the United States would become involved. Ten years later World War I began.

*Koyle said that the 145th Artillery, most of which were Mormon boys, would not see action.

*Even though the 145th was sent to the front line, they did not engage in battle.


8.Depression of 1929


*The Bishop told his banker in Spanish Fork that in four months there would be a terrible depression.

*Four month later (October 29), the great depression began.

9.Shutdown and Reopening


*The two Nephites told John Koyle that the mine would, from necessity, be shut down, but that the powers that shut it down would be the same powers to reopen it.

*Six months later the Bishop was told by the General Authorities of the Church that if he continued working and selling stock at the mine, he would be excommunicated. The Bishop obeyed their injunction and closed down all operations at the mine. After six years President Heber J. Grant sent a letter to the Bishop requesting that he open the mine to pay off a large bill at ZCMI.

10.Joseph Fielding Smith’s Sermon


*Bishop Koyle told J. Golden Kimball to go to J.F. Smith and ask him not to deliver his conference speech against the mine.

*Unwillingly, J. Golden went to President Smith with the request, and was surprised to learn that Joseph Fielding had not told anyone about that sermon. And so he never gave it.

(This was one of J. Golden’s favorite “Dream Mine” stories.)

11.End of World War II


*Shortly after Pearl Harbor was bombed by the Japanese, Bishop Koyle, said it would be exactly three years later before the war would end.

*Three years later, in August 1945, the Japanese gave notice of their surrender.


12.The Powder Mill


*The Bishop foretold of a huge manufacturing plant that would be built near the entrance to the Springville Canyon.

*Many years later when the war began, a huge powder plant was built on this spot and remains there today.

13.Mark E. Petersen

*When young Mark E. Petersen was made a member of the Quorum of Twelve, the Bishop said he would be the worst enemy the mine ever had.

*Mark Petersen soon began a constant tirade, with both verbal and written statements against the mine. He also wrote up a denial of the spiritual nature of the mine and forced Bishop Koyle to sign it. He then instigated a trial to have John excommunicated from the Church.

14.Three Men Would Die


*The Bishop said that three men would die at the Dream Mine.

*After nearly 100 years of operation, exactly three men had been accidentally killed there.

15.Muddy Water


*John Koyle said muddy water would someday flow through the streets of Utah from one end of the state to the other.

*In 1983 heavy snow melt and rains caused water damages throughout Utah, in over 29 counties, from one end of the state to the other.


16.Kennecott, Geneva, Tintic–Standstill


*The Bishop said before the mine would come in that Kennecott Copper and Geneva Steel would shut down, and the Tintic Mining area would come almost to a standstill.

*In 1985, records show that all three occurred at the same time.

17.Wall Street Boost


*Bishop Koyle said that Wall Street would have a major drop sometime before the total failure, and at that time the Government would step in to help save it.

*In October 1988 (Black Monday) the stock market came to within two hours of total catastrophe, and the Government stepped in to prevent it.

18.The Beacon Light


*The Bishop described a beacon light that would someday be placed at the top of the Dream Mine mountain.

*Years after his death, the telephone company placed a transmitter and a huge beacon light on the top of the mountain—that can be seen today.

The greatest prophecy that Bishop John Koyle ever made concerned the coming in of the mine and the “white city” that would be associated with it. The Dream Mine was to produce a vast fortune in gold at the time that this country is being devastated by a financial depression, famine and war. There are hundreds of prophecies, dating back to the days of Joseph Smith, about the collapse of this nation. The important difference is that the Bishop’s prophecy is the only one that has shown how the Mormon people would be able to survive these terrible judgments. If there is no hope of relief from Bishop Koyle’s Mine, then we have little hope left.

[192]  From the heads of our Government down to the back alley criminals, this nation has filled its cup with iniquity. It cannot survive much longer with such corruption and crime. As has been foretold, this nation must serve God, “the true and only God, or they should be swept off.” (Ether 2:8)

[193]                             Chapter 14

                             THE MODERN GOLD RUSH


Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. (James 5:3)

The course pursued by men of business in the world has a tendency to make a few rich, and to sink the masses of the people into poverty and degradation. (Brigham Young, JD 11:348)

America has a broad and rich history of visionary men who struggled to forge a nation out of wilderness. Through their sweat and blood and out of the humblest of circumstances they have ingeniously developed the world’s greatest enterprising system of government and industry. In 200 years these wise and inspired men have established a prosperous and free country to which every other nation has looked with envy.

However, in the last half century America has been the victim of an astronomical debt that exceeds all the combined debts of all the nations of the earth. Her treasury and vast gold supplies have dwindled until they have been lost or mortgaged to other nations. Both the citizens and their nation are in excessive bondage.

What has happened? America has been the victim of an international conspiracy.

Ever since gold has, been used as a standard for money, men have deviously acquired means for stealing it [194] from each other. This plundering still continues—from a few ounces of gold dust to the grand theft of billions of dollars from the treasury vaults of nations. Greater sums of gold, and more subtle techniques for stealing it, are being accomplished today than ever before. Hoarding gold is the prime object of international thieves because gold is both wealth and power. With gold, men can start wars, create financial depressions and make slaves out of millions of people. For this reason the nature and value of gold should be understood by every man who loves his freedom, property and independence. The fate of a man or the destiny of a nation, may depend on the understanding and attitude that men have towards gold.

Gold, being the only universally accepted money, by its very nature, carries a tremendous amount of power. Those who control it are in the position to coerce those who don’t. As long as the control of gold is in the hands of the people, we are safe; but when the control of gold falls into the hands of tyrants, we are in trouble. For this reason, dictators, as soon as they take over a country, confiscate all of the gold and silver. Not only do they need these precious metals to finance their wars, but they must also strip the people of their natural wealth. The easiest way to control people is through their pocketbook. (Gold, The Natural Enemy of Socialism, N. Leppert, p. 2)

Men and governments possessing gold are financially sound. They are capable of purchasing their needs, aiding others who are in bondage, or they can protect themselves from natural or mortal enemies. However, paper money, or promissory notes, have been a bad substitute for money. The use of paper money is only a financial shortcut for the convenience of exchange. Thus, men have learned to exchange receipts instead of trading gold. These receipts called paper currency or notes, only indicate that there is gold or silver in the bank, or national treasury, that can [195] be exchanged for that note. The paper is a title to a portion of money on reserve. A promissory note is not money, but an order to deliver money.

Paper currency is used for convenience, but it has been the victim of much abuse. Bankers and goldsmiths soon began to make loans on gold which belonged to someone else. Later they began to make loans, at a high interest, on gold which was not even in their vaults. Government treasuries also have propounded this fraud. Howard Kirshner has written a brief historical outline of the ruinous effect that paper currency has had upon nations:

Thousands of years ago a great civilization flowered for many centuries on the banks of the Nile. When the popularity—seeking Pharaohs became extravagant and spent more than their income, debts accumulated and prices rose. To increase the quantity of money and make possible more spending, they debased the coinage—that is, decreased its intrinsic value, while its nominal value remained the same. The gold and silver coins of ancient Egypt were called in, melted, and recoined with a large proportion of some baser metal, The government then tried to maintain that the part-lead coins were worth as much as the all-gold coins. That was a lie and everybody knew it. The good money was driven out, and Egyptian civilization declined, never to recover its grandeur.

The same thing happened in Crete, where a brilliant civilization flourished for many centuries until the rulers became extravagant, accumulated debts, and sought to meet them by debasing the currency. Inflation appeared, people lost confidence in the monetary unit, stopped working and saving diligently, and Cretan civilization disappeared.


The gold and silver that fled from Egypt, and from Crete, found a resting place in Greece, where it contributed much to the great culture that flourished there for many centuries. As long as people were frugal and public finance remained sound, these developments continued. But ambitious rulers began to spend more than they received. Once more in accordance with Gresham’s Law, the gold and silver fled in the presence of debased money and Grecian civilization declined, never to recover its ascendancy.

Rome was the next home of thrift, economy, hard work, and sound money. Upon this solid foundation was constructed the great empire that ruled the known world. Again culture flourished. But the Caesars in their turn sought popularity by pensioning their friends and political favorites. Public money was syphoned off to help this or that group. Free bread, circuses, and extravagant spending sprees created mountain debts and rising prices. The tyrants of ancient Rome, however, were not dismayed. They said, “We know what happened in the other countries, and we’re not going to let it happen here. We’re going to fix prices so they can’t rise.” But fixing prices to avoid further rises always results in greater scarcity. If the price of wheat, for instance, is fixed too low to be profitable to farmers, they will grow less wheat and more rye, potatoes, or corn. These in turn must be controlled. There is no place to stop the process short of the fixing of all prices. They made the most savage attempt to control wages and prices ever made outside of modern Russia. But government-managed economy always results in lower production, and eventually the people were starving. (God, Gold and Government, Howard E. Kershner, pp. 63-65)

At the end of the 18th century, France was trying to recover from the economic chaos brought about by “printing press money.” The money managers promised to bring [197] prosperity again, but this time the money would be backed by Government owned land. Statesmen who objected to the idea were ridiculed and some were forced to leave France. The news media then denounced gold as necessary to back the money because the government money was always superior to gold-back money. The politicians declared that their printing press money would make them rich overnight, and they could buy all the luxuries they wanted—all backed by the government, of course.

When the first fiat money was printed, a slight burst of prosperity glimmered on their economic stage. Then, “like a wolf tasting blood for the first time, the people and the politicians clamored for more!” Presses rolled again and prices began to rise. Thus when prices started to rise, the cost of living also rose, which in turn created another shortage of money. Thus the presses rolled on again and so did their inflation. Within five years, a bushel of flour increased from 40 cents to $45.00, and sugar went from 18 cents to $12.50 a pound.

Then the government stepped in to set up price controls. They established a legal profit for manufacturers and farmers. This set off a wave of black marketing. Thus the manufacturers and farmers who couldn’t make ends meet went out of business which created another financial crash with unemployment everywhere. The entire economy of France collapsed, but there were a few very wealthy people who benefitted from it; however, the middle and working class people lost everything they had.

When the Marxist Communist conspiracy finally seized Russia, they first sought to destroy the wealth of the people by printing as many paper rubles as they could. This would enslave the people by making them dependent on their dictatorship. This constant influx of paper money on the market soon caused the cheapest items to be sold for millions. This was all according to the policy of Lenin, who said that the best way to destroy a country is to debauch its currency. This was accomplished in Russia by printing paper money.

[198]  After World War I, Germany had a ruinous war debt imposed upon them by John Foster Dulles, even though Woodrow Wilson had promised to reject it. The Weimar Republic began printing fiat paper money to increase their economy. Inflation set in and their paper money became weaker and weaker in purchasing power. Soon the workers literally ran to the factory gates with their pay so that their wives could rush it on to the markets before the prices would change again.

Our Founding Fathers, who had experienced a money that was “not worth a Continental,” forbid the printing of such money in this country. In Article I, Section 8, of our Constitution, they delegated to Congress the power “to coin money, regulate the value thereof, and of foreign coin . . . to provide for the punishment of counterfeiting the securities and current coin of the United States.” Also, in Article 1 and Article 10 they wrote, “No state shall . . . coin money; emit bills of credit; make anything but gold and silver coin a tender in payment of debts; pass any . . . law impairing the obligation of contracts ….” They did not want paper racketeers stealing our gold.

But today America is suffering from an unsound fiat paper money system, huge taxation, and an astounding financial debt. Corruption and subversion have become so deep-rooted within our government that the President, his advisors, members of Congress and the Justice Department have all become victims of the same influences that have destroyed so many governments of the past. Even many huge industries have become corrupted and have sold themselves to this vain mess of “pottage”. Big banking and oil cartels have been seduced by mother Babylon.

These strange “secret combinations” have always shown up in the past, and it is no wonder that they would find a place in the last days as well. One man, an “insider”, wrote a 1300-page book called Tragedy and Hope on the history and objectives of this present global conquest. His name is Dr. Carroll Quigley, a former professor of [199] Harvard University. However, Dr. Quigley both supports and approves of this combination as though it presents “hope” for the world, but “tragedy” for those who oppose it. He explained how this secret combination has had the power to manipulate, corrupt, coerce and control millions of people and many governments and industries. He writes:

In time they brought into their financial network the provincial banking centers, organized as commercial banks and savings banks, as well as insurance companies, to form all of these into a single financial system on an international scale which manipulated the quantity and flow of money so that they were able to influence, if not control, governments on one side and industries on the other. The men who did this . . . aspired to establish dynasties of international bankers and were at least as successful at this as were many of the dynastic political rulers. (Tragedy and Hope, p. 7)

  1. Cleon Skousen also observed that—

. . . these banking dynasties had learned that all governments must have sources of revenue from which to borrow in times of emergency. They had also learned that by providing such funds from their own private resources, they could make both kings and democratic leaders tremendously subservient to their will. It had proven to be a most effective means of controlling political appointments and deciding political issues. (The Naked Capitalist, p. 7)

In Article 1, Section 10 of the Constitution, our forefathers wrote, “No state shall make anything but gold and silver coin tender in payment of debts.” They were well informed on the necessity of sound money; therefore, they took this particular written means so that Congress would keep the responsibility of a sound money system.

[200]  President Andrew Jackson overthrew the second bank of the United States when he exposed the majority of the stock being held by foreign interests. Such banking he said in his veto message of July 10, 1832, was “unauthorized by the Constitution, subversive of the rights of the States, and dangerous to the liberties of the people.”

The economic grasp for financial control of this country was gradually built up through—

. . . two pinnacles of economic and financial powers, of which one, centered in New York, was headed by J. P. Morgan and Company, and the other, in Ohio, was headed by the Rockefeller family. When these two cooperated, as they generally did, they could influence the economic life of the country to a large degree and could almost control its political life, at least on the federal level. (Tragedy and Hope, Quigley, pp. 71-72)

American history has a long tradition of war against central banking ever since Thomas Jefferson’s fight against Alexander Hamilton’s scheme for the First Bank of the United States.

In 1913 Congress passed the Federal Reserve Act, and thus became a central banking system operated by many foreign elements unfriendly to the best interests of this nation.

The Reserve “System” was composed of 12 “National” banks, but only one does the controlling, which is in New York. The President appoints the seven members of the Federal Reserve Board for a 14-year term, but in spite of all this political structure, they act independent of any political decisions. In fact, the President is “advised” who should be appointed to the Board. But what is worse, is the fact that the Federal Reserve Board has successfully been able to avoid every attempt to conduct an audit of its books, ever since its birth in 1913.

[201]  The creation of the Federal Reserve system meant that the Legislative Department of government would lose its sovereignty and that the system of checks and balances of power set up by Thomas Jefferson in the Constitution would be destroyed.

Congressman Louis McFadden, who was chairman of the House Banking and Currency Committee, commented:

It (the Depression) was not accidental. It was a carefully contrived occurrence…. The international bankers sought to bring about a condition of despair here so that they might emerge as the rulers of us all. (Bankruptcy, p. 4)

And Gary Allen adds:

By 1932 the Great Inflation of the Twenties had been turned into the Great Depression of the Thirties, and with the election of Franklin Roosevelt in 1932, the banking insiders moved to consolidate their control of our money by arranging to call in gold lest it be used to hedge against any future massive expansion of the money supply by the Federal Reserve. This resulted in the Presidential Executive Order of April 5, 1933, requiring all Americans to take their gold bullion, gold coins, and gold, backed currency to their banks and exchange them for currency that was not redeemable in the precious metal. The banks, in turn, were required to deliver the gold and gold coins to the Federal Reserve Bank. The way was now clear for a decade-long inflationary looting of the economy to pay for a gradual centralization of power through which the United States could be most easily controlled by the powerful men behind the scenes—powerful men who realize that dictatorship is the ultimate monopoly. (Bankruptcy, p. 4)

[202]  Under this new system of money management, the United States has been the victim of greater inflations, depressions, world wars, and no-win wars to create more debt to the international banking system.

In 1915 Louis T. McFadden was elected to Congress from Pennsylvania, and he attempted to expose the Federal Reserve Banking System. He accused the officials of the Federal Reserve of deliberately creating the Great Depression by their manipulation of credit and money. He is quoted as saying:

These twelve private credit monopolies were deceitfully and disloyally foisted upon this country by the bankers who came here from Europe and repaid us our hospitality by undermining our American institutions…. They financed Trotsky’s passage from New York to Russia so that he might assist in the destruction of the Russian Empire. They fomented and instigated the Russian Revolution, and placed a large fund of American dollars at Trotsky’s disposal in one of their branch banks in Sweden…. (Louis T. McFadden)

Representative Patman tried to persuade the Federal Reserve officials to allow the government to audit their books, which the officials vigorously opposed. Chairman Patman said:

I think you’ve gone too far on this, insisting too much—even objecting to the GAO auditing your books. I think that is going rather far. For 50 years you had no audit by a Government auditor. You have had no independent audit; you have handled hundreds of billions of dollars of Government money, and yet you have had no audit of any kind by Government auditors. (Rep. Patman in The Federal Reserve System after 50 Years, p. 897)

[203]  Representative McFadden instigated impeachment proceedings against Federal Reserve officials and certain members of the Treasury Department. He accused them of stripping the U.S. Treasury of billions of dollars. He also charged them with unlawfully exporting gold reserves which belonged to the general public to foreign countries. In his conclusion of the impeachment charges, he said:

Whereas I charge them, jointly and severally, with the crime of having treasonably conspired and acted against the peace and security of the United States, and with having treasonably conspired to destroy constitutional government in the United States. (Louis T. McFadden)

After this there were two attacks on his life. Then he suddenly suffered “heart failure” after an attack of “intestinal flu” on October 3, 1936—and so did his House Resolution No. 158.

Four things happened with this “Federal” machine:

1.It was owned by private individuals who controlled the nation’s issuance of money.

2.It could have at its command the entire financial resources of the country.

3.It could mobilize wars through politicians so that the United States would plunge further into mortgages, inflation and debt.

4.The Board of Governors would be appointed by the Executive Branch which removed the controls out of the hands of Congress.

The further we became engulfed in debt, the more currency inflation was created by the Federal Reserve; thus more interest is obligated to the Federal Reserve Bank who demands gold. At present, the national debt of [204] the United States is more than the combined debt of all the other nations of the world, and the interest is the third largest expense on the federal budget. These internationalists demand gold for payment of the national interest debt.

The gold movement within the U.S. is a cloak-and-dagger operation. Gold is actually moved a few hundred feet from one set of cages in the U.S. Assay Office to another set of cages in the Federal Reserve Bank by expansive armored trucks, merely to be rechecked and restored. (The Gold Swindle, George Racey Jordan, p. 10)

America is secretly and cleverly being robbed of all its gold reserves. Nearly all of our gold has ended up in the Federal Reserve Banks—not in Fort Knox.

No other form of revenue has been so profitable for the Internationalists as the graduated income tax. With this money they have created unlawful bureaucracies in this country, and given foreign aid to build up treacherous powers abroad.

Our American forefathers wanted a home government—one which they could keep their eyes on and their hands on, if it tried to get out of their control. For that reason they composed a union of separate states or governments. The Constitution kept the Federal Government small, but efficient. However, the 16th Amendment changed all that. It enabled the Federal Government to put its hands into the pockets of its citizens and also take their allegiance away from local governments. Their money was now taken to the Central Government, rather than to local authorities over whom they had control.

The economic power secured by the 16th Amendment enabled the Federal Government to bribe state governments, as well as citizens, into submission. Income taxation has weakened the entire spirit and purpose of the [205] Constitution. The enormous revenues pouring into the Federal Government create agencies, bureaus, and powers which only destroy individuals’ rights.

The Income Tax Amendment, … is contrary to the spirit and the principles of the Constitution of which it is a part. For the Amendment gives to the Federal Government first claim upon the earnings of the individual, and so infringes his natural right to own what he produces.

With its graduated tax provision, the Income Tax Amendment is a replica of that clause in the Communist Manifesto which provides for the confiscation of all property through the use of just such a tax.

Not only is the individual citizen’s liberty partitioned by the Amendment, but the several states are deprived of their Constitutional sovereignty, and the central Federal Government is over-strengthened at their expense. This growth of centralized power is a development which generations of Americans fought stubbornly to prevent. (Flyleaf to The Income Tax–Root of All Evil, Frank Chodorov)

Karl Marx was the first advocate of a progressive income and inheritance taxation. He proposed this program as a means of destroying private property. It was published in the Communist Manifesto in 1848. Every socialist party and every liberal Communist sympathizer since then has advocated this platform. Hence, Socialists and Communists oppose the constitutional axiom of an individual’s inalienable right to property.

The principal cause of the Revolution was taxation. It was declared that “Taxation without representation is tyranny,” and it was an invasion upon their property rights. A people who were willing to go to war for a mere tea tax would certainly not tolerate having their pockets picked by an income tax. The Founding Fathers agreed [206] with John Locke that Government is an instrument for safeguarding private property—not an agency to take it away. Taxing the income has always been opposed by most American citizens and their representatives.

Slavery and involuntary servitude means, essentially, forcing someone, against his will, to work or serve. Thus when an employer is forced to serve as tax collector and bookkeeper for the Government—without payment for his time and expense, and under threat of severe penalty for any error (in a complicated set of rules and regulations) then he is certainly forced to involuntary servitude . . . and that by federal administration. The withholding law also violates that portion of the Fifth Amendment which says that no person shall be “deprived of life, liberty, or property, without due process of law ….”

The final evaluation of the federal tax system is the fruits of its operation. It had been described as “an appalling mess of complicated inequities. It stifles initiative, wastes human energy and resources, distorts the national economy, and has a corrupting effect on both tax payers and tax collectors.”

Controlling the finances of a government can be a very profitable business—especially when the bankers control the economy of the country. At every inflation and every recession, the bankers take in profits. All of this was centered upon the theme of which Quigley says was—…nothing less than to create a world system of financial control in private hands able to dominate the political system of each country and the economy of the world as a whole. (Tragedy and Hope, p. 324)There has always been a small hard core group of men who have tried to conquer the world and its people.  They do not believe in God nor in the principles of truth [207] and righteousness, but rather in themselves and in their combinations. Their only concern is to gain the economic and political power of the world. In doing so they seek to win the natural resources and the man-power of the entire earth under a totalitarian, Godless dictatorship. We are now witnessing the worst “secret combination” ever perpetuated on earth.

Gold has always been a great power for both good and evil, depending on its use. More often, unfortunately, it has been the means of cankering the souls of men and corrupting governments and nations. Seldom has gold been used as God intended. But in the winding up scene, man will no more hoard, covet, or steal it, because God—through His “strange act”—will see that gold is used for His own purposes.

[208]                             Chapter 15



That I may proceed to bring to pass my act, my strange act, and perform my work, my strange work, that men may discern between the righteous and the wicked, saith your God. (D & C 101:95)

Fool’s Gold


The Lord has a controversy with the nations of the earth. Their corruptions and wickedness have given strength to the powers of darkness and driven away the Spirit of God. Through money-mad and power-hungry men, the greatest conspiracy ever created is now dominating the political and economic affairs of the world. Throughout the blood-soaked pages of history these diabolical schemers have created wars, depressions and slavery for others. The forces of evil always attempt to overthrow freedom, administer unjust laws, and rob others of their money and property. The only form of government known by wicked men is a totalitarian government, and tyranny is a doctrine of devils.

Men cannot claim ignorance of the perils that are upon us, for John, the Beloved Apostle of Christ, left a solemn prophecy and warning to the Saints of the latter days. John clearly saw a worldwide conspiracy that would nearly enslave the whole world prior to the Millennial reign of Christ. He saw tyrannical powers so powerful and domineering that many men would be killed rather than become slaves to it. (Rev. 13:15) John said it would attempt to force all men “both small and great, rich and poor, free and bond,” to become subservient to its power. This world conspiracy would shackle all men with an economic chain so tight that “no man might buy or sell” (13:17) unless he subscribed to their monetary monopoly.

[209]  Another clear description and warning concerning these evil conspiracies was given in the Book of Mormon. Moroni gave a warning to this generation when he said that such evil conspiracies have been “handed down even from Cain,” and that these secret and dark conspiracies are “kept up by the power of the devil” and also “they are had among all people” to “get power and gain.” His final plea and warning was—

Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this secret combination which shall be among you; or wo be unto it, because of the blood of them who have been slain; for they cry from the dust for vengeance upon it, and also upon those who built it up.

For it cometh to pass that whoso buildeth it up seeketh to overthrow the freedom of all lands, nations, and countries; and it bringeth to pass the destruction of all people, for it is built up by the devil, who is the father of all lies; even that same liar who beguiled our first parents, yea, even that same liar who hath caused man to commit murder from the beginning; who hath hardened the hearts of men that they have murdered the prophets, and stoned them, and cast them out from the beginning. (Ether 8:24-25)

Since the day that Cain created a secret society, there has been a foundation upon which the devil could manipulate wicked men into doing his evil designs.

When Jesus said, “My house is the house of prayer … but ye have made it a den of thieves,” He was exposing the secret conspiracy of Satan. By casting out the “den of thieves,” He made war on the society of Satan, and He was signing His own death warrant. It was these servants of Satan who provided the 30 pieces of silver for Judas to betray Christ into their hands. This same secret combina-[210]tion arranged to have the Romans put Him on trial, and also for the Romans to execute Him. After the resurrection of Christ, these same masters of deceit met in secret council and “they gave large money unto the soldiers, to lie about the resurrection of Christ’s body. They further promised that if it should “come to the Governor’s ears, we will persuade him, and secure you.” (Matt. 28:12-13)

These money-masters could buy soldiers, priests, or governors. They were able to persuade men to lie, cheat, steal or betray. They use the same tactics today.

All of the true apostles and disciples of Christ are aware of the conspiracies of Satan. Paul the Apostle left a solemn warning to—

. . . put on the whole armor of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Eph. 6:12)

As early as 1831, the Lord revealed to Joseph Smith that “the enemy is combined,” and these conspirators were plotting “in secret chambers to bring to pass even your destruction in process of time, and ye knew it not.” (D & C 38:12-13)

God commanded the missionaries, who were going to minister in the east, to warn those who believed in the Gospel to “flee to the west, and this in consequence of that which is coming on the earth, and of secret combinations.” (D & C 42:64)

Hence, the nucleus or central headquarters of the secret combinations was in the east. Later the Lord said, “Watch, for the adversary spreadeth his dominions and darkness reigneth. (D & C 82:5)

[211]  In July 1849, two years after the Saints arrived in the valley, a correspondent from the New York Tribune attended a meeting in Salt Lake City. On October 9, 1849, an article was published in that newspaper wherein Brigham Young was quoted as saying:

After this came a lengthy discourse from Mr. Brigham Young, President of the society, partaking somewhat of politics, much of religion and philosophy, and a little on the subject of gold, showing the wealth, strength and glory of England, growing out of her coal mines, iron and industry; and the weakness, corruption and degradation of Spanish America, Spain, etc., and her idle habits. Every one seemed interested and pleased with his remarks, and all appeared to be contented to stay at home and pursue a persevering industry, although mountains of gold were near them. The able speaker painted in lively colors the ruin which would be brought upon the United States by gold, and boldly predicted that they would be overthrown because they had killed the prophets, stoned and rejected those who were sent to call them to repentance, and finally plundered and driven the Church of the Saints from their midst, and burned and desolated their city and temples. He said God had a reckoning with that people and gold would be the instrument of their overthrow. The Constitution and laws were good, in fact the best in the world, but the administrators were corrupt, and the laws and Constitution were not carried out, therefore they must fall. (Des. News 2-16-97)

The devil is ruling the world today. With subtle deception he has blinded the eyes of those who should have detected and exposed him. It is one of the mysteries of the age—how American citizens have been so passive as they pay tribute to this massive destructive machine which is preparing their own burial. Ecclesiastical leaders, [212] especially Mormons, seem to bend over backwards to pay homage to the Modern disciples of the devil. When religious leaders revere such a pack of rascals, it is evident that the blind are leading the blind. The devil’s deceptions have dirtied every table, and religious leaders cast aside the laws of God in their support of unconstitutional and unjust laws of the land. Our religious hierarchy are excommunicating members of the Church for not paying the income tax in an effort to redouble their esteem for these modern Gadianton robbers.

God once promised the children of Israel that if they would only serve Him, then He would be their ruler and lawgiver. Not only did He promise to lead them to happiness, freedom and wealth, but He also promised to fight their battles for them. (Deut. 1:30, 3:22, 20:4)

Thus, when Israel trusted God, they were prosperous and free, but as soon as they chose to have a mortal king (I Sam. 8:4-7), they became a captive nation and were brought into bondage, slavery, and scattered among the nations.

In the latter days, Israel has been commanded to gather together, and to obey only the “law of the land which is Constitutional, supporting that principle of freedom in maintaining rights and privileges <which> belongs to all mankind.” (D & C 98:5) They must “live by every word which proceedeth forth out of the mouth of God.” (D & C 98:11 and Matt. 4:4)

Men should serve God without fear of any man, neither fear that great beast which has been created, for God has promised to also fight the battles of Israel in the latter days. (See D & C 98:115, 98:37, 105:14, 1 Nephi 22:14, 2 Nephi 27:3; also Revelation of 1880.)

Well informed Latter-day Saints know the devil has declared that he would buy up the armies and navies of the world with gold and silver, and thus with blood and terror he would rule the earth.

[213]  Who owns the gold and silver of the world today? It is those who are now controlling the military armies, the politicians, and all the financiers of the world. They are—

1.stockpiling all the gold in their own vaults.

2.creating depressions and inflation.

3.robbing men of both their income and property through taxation.

4.promoting wars among the nations.

5.making and enforcing laws of the land against the inalienable rights    and freedoms of man.

6.controlling the movies, television, education, and the news media.

7.promoting atheism and evolution.

8.destroying morals, standards and religion.

9.promoting Socialism and Communism.

10.forcing inter-marriage among the races to develop a “grey” race.

11.establishing a worldwide enslavement of all people.

The devil has his disciples and apostles on earth. Some of them are in the camps of those who create wars, depressions and murders to gain power and wealth. They are master artisans of conspiracy, subversion and lies. In their power no man has personal or God-given rights, but rather they must serve them like slaves. Some of these intellectual bureaucrats are trying to create a one-world government—a kingdom of serfs without God and a people without freedom.

But the Lord has plans to overthrow the work of the devil. The Relief Mine is one of them. Therefore, when that mine comes in, it will not only be a means for personal prosperity as many have wished, but it will also be the means of alleviating the sufferings and sorrow of millions of souls who have unknowingly put their trust in deceiving men and apostate governments.

[214]  Modern Israel has assumed the speech, customs, and styles of the modern Babylonians. We are governed by their laws, traditions and regulations. Indeed, we look and act like them, and have been influenced by their crimes, corruption and wickedness. And to render additional offerings of subservience to their foreign gods, we have been taught to scatter among the nations, to observe and obey their strange laws. This has brought Israel into temporal and spiritual bondage.

Through Isaiah, the Lord in His anguish cried, “O My people, they which lead thee cause thee to err,” (Isa. 3:12) because “they regard not the work of the Lord, neither consider the operation of His hands; therefore, My people are gone into captivity ….” (Isa. 5:12-13) because “the priest and the prophet have erred…; they err in vision, they stumble in judgment.” (Isa. 28:7) But the Lord has promised that Israel would someday be “led out of bondage by power, end with a stretched-out arm.” (D & C 103:17)

God’s Gold


The ancient prophets Isaiah and Micah were shown in vision one of the most remarkable events in the history of man. They beheld nations gathering to a mountain. In the spirit of prophecy they said:

And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob…. (Isa. 2:2-3; Micah 4:1-2)

[215]  How amazing that they saw a certain “mountain” that would be “exalted” above all the other mountains. Something would occur at this mountain that would cause many distressed people to “flow” to it. What would cause “nations” of people to leave their native lands and seek out this special mountain? Why would this “mountain” be classed as a part of God’s “house” (or kingdom)? Why did these two prophets call it “the mountain of the Lord”?

Joseph Smith once prophesied that:

The White Horse will raise an ensign on the tops of the mountains of peace and safety. The White Horse will find the mountains full of minerals and they will become very rich. You will see silver piled up in the streets.

You will see gold shoveled up like sand. Gold will be of little value even in a mercantile capacity, for the people of the world will have something else to do in seeking for salvation.

Peace will be taken from the earth and there will be no peace only in the Rocky Mountains.

You will be so numerous that you will be in danger of famine, but not for the want of seed time and harvest, but because of so many to be fed. Many will come with bundles under their arms to escape the calamities, and there will be no escape except by fleeing to Zion. (“The White Horse Prophecy“)

It is evident that the international conspirators are planning an economic collapse for all nations. Distressed people will come to those who have power to deliver them from their spiritual and temporal bondage. Only the values of gold will relieve them from such a calamity. No goldrush of the past will equal the “flow” of people that will come from “all nations”. The Relief Mine of the Lord shall be like an “ensign” to the nations because it will assist them in gathering to Zion for peace and safety.

[216]  In these last days there will be a separation of the “wheat from the tares,” “the sheep from the goats” or the “righteous from the wicked.” After that the Lord will “burn up the chaff with unquenchable fire.”

King Nebuchadnezzar was also shown, in a dream, what would happen “in the latter days.” Daniel related the dream and its interpretation to the king, by saying:

This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. (Dan. 2:31)

He also saw a little stone that was “cut out of the mountain.” The stone soon became strong enough to “break in pieces” the “terrible” image.

That which was cut out of the mountain shall be God’s. With it shall come the power to break in pieces the great false and corrupt image of the beast. After that, God’s kingdom shall reign over the earth.

If the Saints would have been worthy, Zion would have been redeemed and the treasures from many mines would have already come into their hands. The Lord has always had riches “in store sufficient, yea, even an abundance to redeem Zion, and establish her waste places.” (D & C 101:75)

But because of the failure of the Saints to purchase the land of Zion, Orson Pratt prophesied:

Now, when the time comes for purchasing this land, we will have the means. How this means will be brought about, it is not for me to say. Perhaps the Lord will open up mines containing gold and silver, or in some other way as seemeth best. Wealth will be poured into the laps of the Latter-day Saints till they will scarcely know what to do with it. I will here again pro-[217]phesy on the strength of former revelation that there are no people now upon the face of the earth, not even excepting London, Paris, New York, or any of the great mercantile cities of the globe—there are no people now upon the face of the earth so rich as the Latter-day Saints will be in a few years to come. Having their millions, therefore they will purchase the land, build up cities, towns and villages, build a great capital city at headquarters, in Jackson County, Missouri. (JD 21:135)

With these riches in such tremendous amounts being poured into the hands of the Latter-day Saints, there will also come a great responsibility. This wealth must be used in the manner that is acceptable and pleasing to the Lord. It was explained to Koyle that there would be four major obligations for the stockholders: mining, milling, manufacturing and minting (the four M’s). Although these cover a very broad field, there would be very little that the stockholders would not be involved in, directly or indirectly. They would be responsible for managing almost every conceivable project and venture.

The Bishop had seen how many of these ancient prophecies would be fulfilled. Also, two angelic messengers spoke for an hour and a half revealing information that was too powerful, too sacred for those who didn’t want it, and who were unworthy of it anyway. Like the greater portion of the Book of Mormon, which was sealed and too sacred for a people who were unappreciative of the lesser portion, so also will the power of these great riches be withheld from the unworthy.

Milton once said, “They also serve who only stand and wait,” and this is true for many faithful men today. Chosen men are waiting upon the Lord for His appointed time of deliverance. Rather than seek to systems of financial enterprises or establish themselves as some self-appointed individual, they choose to let God perform His “strange act”.

[218]  Just as the Seventy Elders of Israel who remained atop the mountain fasting and praying to await the return of their Moses, so also the faithful elders of today must completely prepare themselves for the return of “one like unto Moses.” Anciently, most of the Israelites were dancing and revelling in the corrupt customs of the Egyptians; and now the same scene is being re-enacted. But today all the nations of the earth are revelling in debauchery, sexual wickedness, drugs, atheism, and crime.

Only a few faithful men are preparing for the coming of the Lord. But today more than ever before, men must stand up for God or be lost. They must defend their freedom, defend the sacred principles of the Gospel, and protect those inalienable rights.

It is a time of testing. It is all that men can do to prepare the themselves to be worthy when the Lord shall “come out of His hiding place.” In the coming crisis, men will be required to be as valiant for God as any ancient prophet or apostle. Until that time men must wait for the Lord to bring about the means of opening up the golden vaults of the Dream Mine.

The Lord can create or move wealth very easily—and He can bless men with riches or take their wealth away from them. President Brigham Young said:

These treasures that are in the earth are carefully watched; they can be removed from place to place according to the good pleasure of Him who made them and owns them. He has His service, and it is just as easy for an angel to remove the minerals from any part of one of these mountains to another, as it is for you and me to walk up and down this hall. This, however, is not understood by the Christian People. (JD 19:37)

[219]  People do not know it, but I know there is a seal set upon the treasures of the earth; men are allowed to go so far and no farther. I have known places where there were treasures in abundance; but could men get them? No. (JD 19:39)

Even if there was not an ounce of gold in the Dream Mine, the Lord could put it there when it’s supposed to be there. The riches of the earth are His to take or to give. He uses them to His own purpose and reason. He can change water to wine, multiply bread and fish, change a stick to a snake, or turn rocks to gold.

Reason, logic and scientific evaluations may have little or nothing to do with the comprehension of God’s work on earth. Noah’s ark, Joseph’s grain bins, Moses’ rod, or Joseph’s golden plates were objects for ridicule and scoffing, but to God they were a means of saving Israel. The work of God is foolishness to most men, and conversely, most of men’s work is foolishness to God.

God will open the vaults of the Relief Mine when He appoints the time. And He will open it up in the manner He chooses. This, too, was shown to Bishop Koyle in one of his last dreams.

When it was time for the mine to turn out, he said, there would be a light complexioned man with white hair, who would come from north of the mine with plenty of money to open the mine and finance the first shipment of ore. He seemed to be identified with “the little spot of blue in the dark clouds over by the Point of the Mountain.” The stockholders would rally with him and bring about many wonderful and amazing changes around the mine. During the mild open winter that would follow, the grain bins would be built, and beautiful “White-City” would then have its beginning. (The Dream Mine Story, Pierce, p. 64)

[220]  Bishop John Koyle’s prophecies about the wars, the depressions and innumerable other events were only a hint of the great knowledge and power that shall accompany one of the greatest occurrences in the history of the world. The present story of the Dream Mine is only a preface to the world-shaking events that will develop through the Lot’s handling of this sacred work.

The Relief Mine has a great destiny:

1.It will be the means of bringing relief to the poor and hungry.

2.It will provide the means for gathering the House of Israel.

3.It will become another witness of how God protects and cares for His    children, if they are willing to obey Him.

4.It will become another testimony to the Book of Mormon.

5.It will restore faith and confidence in God, within men from many    nations.

6.It will further establish testimony that God speaks to man

7.It will rebuke the Pharisees, and also prove the foolishness of the    wisdom of men.

8.It will provide the means for men to live the United Order and    Consecration.

9.It will give the Saints the temporal power they need to withstand the    enemies of God.

10.It will open the way for wealth to build up the New Jerusalem, the    great temple of promise, and usher in the millennial reign of Christ on    earth.

Mormons are proud of their heritage. They built an empire out of a wilderness; they tamed the desert and the Indians; they fought off mobs and armies; their faith saved them from famine and crickets. Through poverty, sweat and blood, they lived and died in a righteous faith. But their greatest accomplishments are yet in the future. Through the labors of good men and women, shall the ful-[221]fillment of the promises to Abraham be fully realized. The Latter-day Saints shall give both temporal and spiritual salvation to the nations of the earth.

To bring about happiness for all men of all nations, men must learn to live by the Golden Rule rather than to rule with gold. President Brigham Young said:

It is the privilege of the Saints to enjoy every good thing, for the earth and its fulness belong to the Lord, and He has promised all to His faithful Saints; but it must be enjoyed without the spirit of lust, and in the spirit of the Gospel; then the sun will shine sweetly upon us; each day will be filled with delight, and all things will be filled with beauty, giving joy, pleasure, and rest to the Saints. (JD 8:82)

When Israel has been gathered, and the Lord is in their midst, then the corruptions of the wicked will have been purged out of Zion. The wealth of the mine will not only deliver the Saints from bondage, but it will bring them into an untold prosperity. They shall be the richest people on earth. Men will learn a spiritual unity—their lives will be dedicated to the Lord. The mission of the mine will then be changed from relief to beautification. In gratitude and devotion, men will once again pay adoration to their Lord, and gold will be used as it should—to adorn His temples, His cities, and His kingdom.


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