Writing in the Latter-Day Saints’ Millenial Star, someone (I believe it is Heber Kimball), mentions Brigham Young speaking in tongues:
We received the gift of tongues and interpretation a few days after we were baptized. The brethren who brought the Gospel to us belonged to the first Branch of the Church that received the gift of tongues, and the Branch at Mendon was the next. Brothers Brigham and Joseph Young and myself went to Kirtland, with my horses and wagon, to visit the Prophet, a distance of three hundred miles. We saw brother Joseph Smith and had a glorious time; during which brother Brigham spoke in tongues before brother Joseph, it being the first time he had heard any one speak in tongues; he testified that the gift was from God, and spoke in tongues himself. Soon the gift of tongues became general in the Church in Kirtland. We had a precious season and returned with a blessing in our souls.
Leonard Arrington in his book Brigham Young discusses this same incident:
Still with the Prophet that evening at prayers, Brigham again spoke in tongues. “As soon as we arose from our knees the brethren flocked around him [Joseph Smith] and asked him his opinion concerning the gift of tongues that was upon me.” Joseph told them, “It is of God.” During the course of the evening the Prophet, who had never before heard speaking in tongues, received the gift himself. Those present remembered this event as a modern replication of “the day of Pentecost,” when the early apostles were “filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.” That Brigham, a seemingly practical, rather staid person, should have been one of the few who exercised this “gift” is extraordinary.
Young spoke in tongues prior to this. Arrington relates:
One morning, happening upon the Kimballs as they knelt in family prayer, Brigham silently joined them. Serving as voice was Alpheus Gifford, the Pennsylvania missionary who had done most to convert the Youngs and Kimballs. Gifford suddenly began to speak in an unknown tongue. “At the same instant,” said Brigham, “the spirit came on me like an electric shock to speak in an unknown tongue, and though I was kneeling in an opposite direction, the same moment I turned round on my knees towards him and spoke in tongues also.”
Young counseled a branch of the church and:
taught them that when they spoke in tongues the language might be from the Lord, but with that tongue they spoke the things which were in their hearts, whether they were good or evil; the gift of tongues was given for a blessing to the Saints, but not to govern them, nor to control the elders, or dictate the affairs of the church.
In the book Mormon Enigma by Newll and Avery, we read: “The practice became a part of the Saints’ worship-particularly among women-until well into the next century.” Indeed, this tongues-speaking by Mormon women also generated poetry. In her book White Roses on the Floor of Heaven, Susanna Morrill discusses a poem called “Lines” by L.L. Greene Richards:
The circumstances surrounding the composition of the poem are telling, however, because the messages were conveyed through the gift of tongues by Clara H. James, then interpreted by Rida Taylor, and finally put into polished verse by L.L. Greene Richards…In order to most authentically communicate the revelations delivered in the gift of tongues, often identified as the primordial language of the Garden of Eden, or the Nephite language, Greene rendered them into poetic verse, in this way capturing both the message and the mood….
Ian G. Barber has noted that within the LDS community women were seen to be “natural” seers and visionaries who could more easily than men tap into supernatural and divine messages and powers. Women rather than men most often exercised the gift of tongues. While men sometimes attended and headed these meetings where women spoke in tongues, they rarely seem to have joined in the tongue-speaking themselves. As the community settled in Utah and as the practice of tongue-speaking became routinized, this gender separation became even more pronounced, as did a separation based on age and prestige within the church. This is not to necessarily say that those who spoke in tongues were the ones who wrote the poetry. Sometimes this was the case as, for instance, with Zina D.H. Young who was well known to regularly speak in tongues during Relief Society meetings, but who was also a sometime author, poet, and contributor to the Exponent. Rather, it is more accurate to say: the same forces that led to tongue-speaking also led to nature and flower poetry.
July Mulvay Derr notes in her review of The Personal Writings of Eliza Roxcy Snow, that:
In informal gatherings at Winter Quarters, Eliza and other women, many of them plural wives of Joseph Smith, repeatedly received the charismatic gifts of tongues, prophecy, and healing. These spiritual outpourings Eliza described as “a glorious time,” “a rejoicing time,” “a refreshing time”.