While my mind is running in that direction let me tell of certain
of the doings of the Danites. These stories I relate will
illustrate the purpose and uses of the Danite in the work of the
Mormon Church, and show how the sword of Gideon was wielded in
cases smaller than the affair at Mountain Meadows, still to be
written down. What follows are instances of thousands of like
kind.
In the fall of 1859 two young men on their way to California
stopped at the Santa Clara fort to recruit their jaded animals.
Expecting that while doing so they might be so fortunate as to
meet with a train of people going to the same place, and have
company to San Bernardino, the young men stayed at the fort over
two months. Hamblin, one of the Danites, assured them that they
could go alone through the country with perfect safety. At the
same time he had his plans laid to take their lives as soon as
they started. This was by direction of the Mormon leaders. The
Indians around the fort wanted to kill the men at once, but
Hamblin objected, and told the Indians to wait until the men got
out in the desert.
At last these young men started from the fort. Hamblin told the
Indians that the right time had come, and wanted the Indians to
ambush themselves at a point agreed on near the desert, where the
men could be safely killed. The Indians obeyed Hamblin's orders,
and as the men approached the place of ambush fired upon them,
killing one of the men. The other returned the fire, and shot one
of Hamblin's pet Indians through the hand; this Indian's name was
Queets, which means left-handed. By wounding this Indian he
managed to escape, with the loss of the pack animals, provisions,
and the riding animal of his partner, who lay dead upon the
desert. The survivor stayed with Mr. Judd for a few days, when a
company of emigrants came that way, and, departing with them, he
succeeded in making his escape from the death that Hamblin still
planned for him.
One day, this was in 1857, an emigrant train was passing through
the Mormon settlements. Hamblin, the Danite at Santa Clara, made
arrangements with Nephi Johnson, who was to act as their guide,
how and where to relieve this company of the large herd of stock
that belonged to the train. They had a number of horses and
cattle, more than five hundred head in all. Several Indian
interpreters were sent ahead of the train. One of these was Ira
Hatch, a Danite. They were ordered by Hamblin to prepare the
Indians for a raid upon the stock.
About 10 o'clock, a. m., just after the train had crossed the
Muddy, and was a few miles beyond it on the desert, at the time
and place settled on by Hamblin, over one hundred Indians made a
dash on the train and drove off all the stock to the Muddy.
The emigrants fired at the Indians, but Nephi Johnson their
guide, rushed out and told them that if they valued their own
lives they must not fire again, for if they did he could not
protect them from the cruelty of the savages - that the Indians
would return and massacre them.
The acting of Johnson and the other Danites who were with him was
so good that after a consultation the emigrants decided to follow
his advice. The conclusion was that, as Johnson was friendly with
the Indians, and could talk their language, he should go and see
the Indians and try and get the stock back.
The emigrants waited in the desert, and Johnson went to the
Indians, or pretended to do so. After a few hours he returned,
and reported that the Indians were hostile, and threatened to
attack the train at once; that he was afraid he could not prevent
it, and the only chance for the emigrants lay in their instant
departure; that while the emigrants were gaining a place of
safety he would, at the risk of his life, make an effort to keep
the Indians back and pacify them. Also that he would report to
Hamblin as soon as possible, and raise a force of men at the fort
and get back the stock, if it could be done, and write to the
company, giving an account of his success. They were to get his
letter at San Bernardino, and if he recovered the stock the
emigrants could send back a party to receive it and drive it to
California.
Under the circumstances the company adopted his plan, and he left
them on the desert, with all their stock gone; but the danger was
over, for the stock was what Hamblin and Johnson had been working
for.
Johnson returned and ordered the Indians to drive the stock to
the Clara. The Indians acted like good Mormons, and obeyed
orders. Hamblin gave them a few head of cattle for their services
in aiding him to capture the drove. The remainder of the cattle
and horses Hamblin took charge of for the benefit of the Mission.
As the cattle became fat enough for beef, they were sold or
butchered for the use of the settlers. Some were traded to nearby
settlements for sheep and other articles.
In the winter of 1857-8 John Weston, a Danite, took an Irishman
who had been stopping with him as his guest on a hunt, and when
he got him to the brush and timber four miles west of Cedar City
he cut his throat and left the body unburied. He had received
orders to kill the man, because Brother Haight considered him a
spy.
Near the same time Philip Klingensmith, a Danite, laid in ambush
to kill Robert Keyes (now a resident of Beaver City, Utah
Territory), while Keyes was irrigating his field. Klingensmith
decided to kill Keyes because Keyes refused to give testimony
when requested to do so by Klingensmith, who was then a bishop of
the Church. When Keyes came within a few feet of his hiding place
Klingensmith raised his gun and took aim at Keyes' heart; but the
cap burst without exploding the powder, and Keyes escaped.
After the Mountain Meadows massacre Haight reported that I was
the big captain who had planned, led, and executed it; that the
honor of such a deed for avenging of the blood of the Prophets
would lead to honor, immortality, and eternal life in the Kingdom
of God. In this way it became a settled fact that I was the
leader in that affair. Year by year the story has gained ground
and strength, until I am now held responsible, and am to die, to
save the Church.
As I have stated in other places in my writings, the people in
Utah who professed the Mormon religion were at and for some time
before the Mountain Meadows massacre full of wildfire and zeal,
anxious to do something to build up the Kingdom of God on earth
and waste the enemies of the Mormon religion. At that time it was
a common thing for small bands of people on their way from
California to pass through Cedar City. Many of these people were
killed. When a Gentile came into a town he was looked upon with
suspicion, and most of the people considered every stranger a spy
from the United States army. The killing of Gentiles was a means
of grace and a virtuous deed. I remember an affair that took
place at the old distillery in Cedar City, just before the
massacre.
Three men came to Cedar City one evening; they were poor, and
much worn by their long journey. They were on their way to
California. The authorities believed they were dangerous men;
that they were spies from Johnston's army; and ordered the
Danites to devise a plan to put them out of the way decently and
in order.
That the will of God might be done, these men were coaxed to go
to the old distillery and take a drink. They went in company with
Danites John M. Higbee, John Weston, James Haslem, and Wm. C.
Stewart, and another man, whose name I have forgotten. The party
drank considerable, and when the emigrants got under the
influence of the whisky the brethren attacked them and knocked
the brains out of two with the kingbolt of a wagon. The third man
was powerful and muscular; he fought valiantly for his life, but
after a struggle he was overcome and killed. They were buried
near Cedar City.
Some time in the fall of 1857, not long after the Mountain
Meadows massacre, it was decided by the authorities at Salt Lake
City that Lieut. Tobin must be killed. Tobin had left a train in
Salt Lake, joined the Church there, and afterwards married a
daughter of Brother Charles C. Rich, one of the twelve apostles.
Tobin was a smart man, and soon after his marriage he was sent to
England on a mission.
While preaching in England, it was reported that he had committed
adultery, and he was ordered home. On his arrival in Salt Lake he
was cut off from the Church, and his wife taken from him by order
of Brigham. He made several efforts to get out of the Territory.
Finally he joined a company and left Salt Lake, intending to go
to California. After he had been gone a few days the Destroying
Angels were put on his trail, with orders to kill him before they
returned.
Two desperate Danites were selected, who knew nothing but to obey
orders: Joel White and John Willis were the Danites. They started
on the trail, determined to kill Tobin when they found him.
White and Willis overtook the company that Tobin was traveling
with at a point near the crossing of the Magottsey. They found
where he was sleeping, and, going to him as he lay on the ground
rolled up in his blanket, they shot him several times. Although
thinking him dead, they concluded to shoot him once more to make
certain that he would not escape, so they put a pistol against
his eye and fired; the ball put out his eye, but did not kill
him. The Angels made their escape and returned to Salt Lake City,
and reported that their orders were obeyed. Severely wounded as
he was, Tobin recovered, and was, when I last heard from him, in
the Union army.
At Parowan, in 1855 or 1856, there was a man by the name of
Robert Gillespie. He was a member of the Church, had one wife,
and owned a fine property. Gillespie wanted to be sealed to his
sister-in-law, but for some reason his request was denied. He had
known of others obtaining wives by committing adultery and then
being sealed to avoid scandal. So he tried it, and went to
Apostle Smith, and again asked to be sealed to the woman. But
Brother Smith refused to seal him or let him be sealed, giving as
his reason for refusing, that Gillespie had exercised the rights
of sealing without first obtaining orders to do so. A warrant was
issued and Gillespie was arrested and placed under guard; he was
also sued in the Probate Court, before James Lewis, Probate
Judge, and a heavy judgment rendered against him, and all of his
property was sold to pay the fine and costs. The money was put
into the Church fund and Gillespie was broken up.
The fate of old man Braffett, of Parowan, was a peculiar one,
and, as it afterwards led me into trouble, I will give the story
briefly. Old man Braffett lived at Parowan, and in the fall of
1855 a man by the name of Woodward came to Braffett's house and
stopped to recruit his teams before crossing the deserts.
Woodward had two wives. He had lived in Nauvoo, and while there
had been architect for the Nauvoo House. While Woodward and his
family were stopping with Braffett, one of his wives concluded
that she would be damned if she went to live in California, -
leaving the land of the Saints, - and she asked to be divorced
from Woodward and sealed to Braffett.
At first Braffett refused to take her, but she was a likely
woman. She made love to the old man in earnest. Mrs. Braffett
made a fuss about it. The authorities were informed of Braffett's
transgressions, and he was arrested and taken before the Probate
Judge and tried for the sin. He made a bill of sale of some of
his property to me, for which I paid him before his trial.
After hearing the case, the Probate Judge fined him one thousand
dollars, and ordered him to be imprisoned until fine and costs
were paid. Ezra Curtis, the then marshal at Parowan, took all of
Braffett's property that could be found and sold it for the
purpose of paying the fine; but the large amount of property
which was taken was sold for a small sum, for the brethren will
not bid much for property taken from one who has broken his
covenants.
Being unable to pay the fine, the old man was ordered to be taken
to Salt Lake City, to be imprisoned in the prison there. I was
selected to take him to Salt Lake. I took the old man there, and,
after many days spent in working with Brigham, I succeeded in
securing a pardon for him.
Braffett was put to work at Salt Lake by Brigham. He dared not
return home at that time. His property was gone, and he was
ruined. The part I took to befriend the old man made several of
the brethren at Parowan angry with me, and they swore they would
have revenge against me for interfering where I was not
interested.
After Braffett's pardon I stayed in Salt Lake some time, and when
I started home there were quite a number of people along. All the
teams were heavily loaded; the roads were bad, and our teams
weak. We all had to walk much of the time. After we had passed
the Severe River the road was very bad. My team was the best in
the whole company, and I frequently let some of the women who
were in the party ride in my wagon.
One evening, just about dark, I was asked by a young woman named
Alexander to let her ride, as she was very tired walking. I had
her get into the wagon with my wife Rachel, and she rode there
until we camped for the night. I got into the wagon after dark
and drove the team. We had ridden in this way an hour or so, when
Rachel said she was going to ride a while in the next wagon,
which was driven by son-in-law Dalton.
Soon after Rachel got out of the wagon a couple of my enemies
rode by. I spoke to them, and they rode on. As soon as these men
reached the camp they reported that I had been taking privileges
with Sister Alexander. I was told to consider myself under
arrest, and that when we reached Parowan I would be tried by the
Council for violating my covenants. I was surprised and grieved
at the charge, for I was innocent, and the young woman was a
virtuous woman. As God is soon to judge me, I declare that I
never knew of her committing any sin.
When we reached Parowan there was a meeting called by the
Priesthood to try me. This Council was composed of the President
of that Stake of Zion and his two Counselors, the High Council,
and the leading men of Parowan. It was a general meeting of the
authorities, Church and civil.
The meeting was held in a chamber that was used for a prayer
circle. It was called a circle room, because the people met there
to hold prayer in a circle, which was done in this way: All the
brethren would kneel in a circle around the room, near enough to
each other for their arms to touch, so that the influence would
be more powerful.
When the meeting was called to order, all the lights were put
out; and I was taken into the darkened room and placed on trial.
I could not see my hand before my face. The charge was stated to
me and I was ordered to confess my guilt. I told them I was
innocent; that I had committed no crime - in fact, had not
thought of wrong. I told the truth, just as it was. I was then
ordered to stand one side.
The young woman was then brought into the room, and as she came
in a pistol was placed to my head and I was told to keep silent.
She was questioned and threatened at length, but not all the
threats they could use would induce her to tell a falsehood. She
insisted that I was entirely innocent.
Next her father, an old man, was introduced and questioned. He
told the Council that he had diligently inquired into the matter,
and believed I was innocent. Neither the young woman nor her
father knew who was in the room. All they knew was that they were
being examined before the secret tribunal of Utah, and that a
false oath in that place would insure their death.
When the evidence had been received, and the witnesses retired,
the candles were again lighted. Then speeches were made by most
of the men present, and every one but two spoke in favor of my
conviction. Without taking a vote, the meeting adjourned, or
rather left that place and went somewhere else to consult. I was
left in the dark, the house locked and guards placed around the
building. I was told that my fate would soon be decided, and I
would then be informed. I knew so well the manner of dealing in
such cases that I expected to be killed in the dark, but for some
reason it was not done.
Next morning some food was brought to me, but I was still kept a
prisoner and refused the liberty of consulting with friends or
any of my family. Late that day I looked out of the window of the
chamber where I was confined, and saw a man by the name of John
Steel. He was first Counselor to the President of that Stake of
Zion. I called to him and asked him to secure my freedom. After
stating the case to him, he promised to see what could be done
for me, and went away.
Through his exertions I was released. I was told to go home and
hold myself subject to orders - that my case was not yet decided.
I went home, but for months I expected death every day; for it is
the usual course of the authorities to send an Angel after men
who are charged with or suspected of having violated their
covenants.
Nothing further was done about the case, but it was held over me
as a means of forcing me to live in accordance with the wishes of
the Priesthood and to prevent me from again interfering with the
Church authorities when they saw fit to destroy a man, as they
destroyed old man Braffett; and it did have the effect of making
me more careful.
In 1854 (I think that was the year) there was a young man, a
Gentile, working in Parowan. He was quiet and orderly, but was
courting some of the girls. He was notified to quit, and let the
girls alone, but he still kept going to see them. This was
contrary to orders. No Gentile is allowed to keep company with or
visit any Mormon girl or woman.
The authorities decided to have the young man killed, so they
called two of Bishop Dames' Destroying Angels, Barney Carter and
old man Gould, and told them to take that young Gentile "over the
rim of the basin." That was a term used by the Danites when they
killed a person. The Destroying Angels made some excuse to induce
the young man to go with them on an excursion, and when they got
close to Shirts' mill, near Harmony, they killed him and left his
body in the brush.
The Indians found the body, and reported the facts to me soon
afterwards. I was not at home that night, but Carter and Gould
went to my house and stayed there all night. Rachel asked them
where they had been. They told her they had been on a mission to
take a young man, a Gentile, over the rim of the basin, and
Carter showed her his sword, which was bloody, and said he used
it to help the Gentile over the edge. Rachel knew what they meant
when they spoke of sending him "over the rim of the basin." It
was at that time a common thing to see Danites going out of Cedar
City and Harmony, with suspected Gentiles, to send them "over the
rim of the basin," and the Gentiles were always sent.
This practice was supported by the people, and everything of that
kind was done by orders from the Council, or by orders from some
of the Priesthood. When a Danite or a Destroying Angel was placed
on a man's track, that man died, certain, unless some providential
act saved him, as in Tobin's case.
The Mormons believe in blood atonement. It is taught by the
leaders, and believed by the people, that the Priesthood are
inspired and cannot give a wrong order. It is the belief of all
that I ever heard talk of these things - and I have been with the
Church since the dark days in Jackson County - that the authority
that orders is the only responsible party and the Danite who does
the killing only an instrument, and commits no wrong. In other
words, if Brigham or any of his apostles, or any of the
Priesthood, gives an order to a Danite, the act is the act of the
one giving the order, and the Danite doing the act only an
instrument of the person commanding - just as much an instrument
as the knife used to cut the throat of the victim. This being the
belief of all good Mormons, it is easily understood why the
orders of the Priesthood are so blindly obeyed by the people.
In 1857 there was an emigrant, a Gentile, who worked a number of
months for Captain Jacob Huffine, at Parowan. This man wanted his
pay; it was not convenient to pay him; he insisted on being paid,
but not getting his wages, determined to leave. He started for
the settlement at Summit, about seven miles from Parowan. The
Indians were sent for and ordered to overtake and kill the man.
They did so, and shot him full of arrows. The man called to the
Indians and told them he was a Mormon and that they must not kill
him. The Indians replied by saying:
"We know you; you are no Mormon, you are a Mericat."
They beat his head with rocks, and cut his throat, and then went
back to Parowan and reported what they had done.
Brother Lancy had formed the acquaintance of the family of Aden
while on a mission to Tennessee, and was saved by Mr. Aden from a
mob that threatened his death because he was a Mormon preacher.
When Fancher's train reached Parowan, Brother Laney met young
Aden and recognized him as the son of the man who had saved his
life. Aden told him he was hungry, and that he and his comrades
had been unable to purchase supplies from the Mormons ever since
they left Salt Lake City.
Brother Laney took young Aden to his house, gave him his supper,
and let him sleep there that night. The next day Laney was
accused by leading men of being unfaithful to his obligations.
They said he had supported the enemies of the Church and given
aid and comfort to one whose hands were still red with the blood
of the Prophet. A few nights after that the Destroying Angels,
doing the bidding of Bishop Dame, were ordered to kill Brother
Laney to save him from his sins, he having violated his endowment
oath and furnished food to a man who had been declared an outlaw
by the Mormon Church.
The Angels were commanded by Barney Carter, a son-in-law of
Bishop Dame. The Angels called Laney out of the house, saying
that Bishop Dame wished to see him. As Laney passed through the
gate into the street he was struck across the back of the head
with a club by Barney Carter. His skull was fractured and for
many months Laney lay at the point of death, and his mind still
shows the effect of the injury he then received, for his brain
has never quite settled since. I have frequently talked with
Laney. He is still strong in the Mormon faith, and believes that
Dame had the right to have him killed. Punishment by death is the
penalty for refusing to obey the orders of the Priesthood. About
this time the Church was in the throes of a "reformation."
One of the objects of the reformation was to place the Priesthood
in possession of every secret act and crime that had been
committed by a member of the Church. These secrets were obtained
in this way: a meeting would be called; some Church leader would
make a speech, defining the duties that the people owed the
Priesthood, and instructing the people why it was necessary that
the Priesthood should control the acts of the people; it was
preached that to keep back any fact from the knowledge of the
Priesthood was an unpardonable sin.
After one or more such discourses the people were called upon by
name, commanded to rise from their seats, and standing in the
midst of the congregation publicly confess their sins. If the
confession was not full and complete, it was made the duty of the
members of the Church, or any one of them who knew that the party
confessing had committed a crime which he or he had not divulged,
to then make public the same.
Unless the party then confessed, a charge was preferred against
him or her for a violation of covenants, and either full
confession and repentance immediately followed, or the sinful
member was slain for the remission of sins - it being taught by
the leaders, and believed by the people, that the right thing to
do when a sinner did not repent and obey the Council, was to take
the life of the offending party and thus save his or her
everlasting soul. This was called Blood Atonement. The members
who fully confessed their sins were again admitted into the
Church and rebaptized, taking new covenants to obey any and all
orders of the Priesthood and refuse all manner of assistance,
friendship, or communication with those who failed of strict
obedience to the authorities of the Church. The most deadly sin
among the people was adultery, and many men were killed by the
Danites for that crime.
Brother Rosmos Anderson was a Danish man who had come to Utah
with his family to receive the benefits arising from an
association with the Latter-day Saints. He had married a widow
lady somewhat older than himself; and she had a daughter who was
fully grown. The girl was anxious to be sealed to her stepfather.
Anderson was equally anxious to take her for a second wife, but
Bishop Klingensmith had set his eye on her, and desired her for
himself.
At one of the meetings Anderson and his stepdaughter confessed
they had committed adultery, believing that if they did so that
Brigham would allow them to marry when he learned the facts.
Their confession being full, they were rebaptized and received
into full membership. They were then placed under covenant that
if they again committed adultery Anderson should suffer death.
Soon after this a charge was laid against Anderson before the
Council, accusing him of adultery with his stepdaughter. This
Council was composed of Bishop Klingensmith and his two counselors;
it was the Bishop's Council. The Council voted that Anderson must
die for violating his covenants. Bishop Klingensmith went to
Anderson and told him the judgment was that he must die by having
his throat cut, so that the running of his blood would atone for
his sins.
Anderson, being a firm believer in the doctrine of Blood
Atonement and the teachings of the Mormon Church, made no
protest, but asked half a day to prepare for death. His request
was granted. His wife was ordered to prepare a suit of clean
clothing, in which to have her husband buried, and informed that
he was to be killed for his sins, she being directed to tell
those who inquired after her husband that he had gone to
California.
Bishop Klingensmith and Danite James Haslem dug a grave in a
field near Cedar City, and that night, about twelve o'clock, went
to Anderson's house and told him to make ready to obey the
Council. Anderson got up, dressed himself, bid his family good-
by, and without remonstrance accompanied those he believed were
carrying out the will of Almighty God. They went to the place
where the grave was prepared, Anderson kneeling by the side of
the grave and praying. Bishop Klingensmith then cut Anderson's
throat and held him so that his blood ran into the grave.
As soon as he was dead they dressed him in his clean clothes,
threw him into the grave and buried him. They then carried his
bloody clothing back to his family, and gave them to his wife to
wash, when she was again instructed to say that her husband was
in California. She obeyed their orders.
No move of that kind was made in Cedar City unless by order of
the Council or of the High Council. Anderson was killed just
before the Mountain Meadows massacre. The killing of Anderson was
a religious duty and a just act. It was justified by the people,
for they were bound by the same covenants, and the least word of
objection to thus treating the man who had broken his covenant
would have brought the same fate upon the person wicked enough to
raise his voice against the Church authorities.
Brigham knew that I was not a man who liked to take life. I was
well known as one that stood high in the confidence of Brigham,
and was close-mouthed and reliable. I knew of many men being
killed in Nauvoo by the Danites. It was then the rule that all
the enemies of the Prophet Joseph should be killed, and I know of
many a man who was quietly put out of the way by the orders of
Joseph and his apostles while the Church was there. It has always
been a well understood doctrine of the Church that it is right
and praiseworthy to kill every person who speaks evil of the
Prophet. This doctrine was strictly lived up to in Utah, until
the Gentiles arrived in such numbers that it became unsafe to
follow the practice; but the doctrine is believed, and no year
passes without one or more of those who have spoken evil of
Brigham being killed, in a secret manner. Springfield, Utah, was
one of the Church hotbeds, and more men were killed there, in
proportion to population, than in any other part of Utah. In that
settlement it was certain death to say a word against the
authorities, high or low.
Brother Warren Snow was bishop of the Church at Manti, San Pete
County, Utah. He had several wives, but there was a fair young
woman in the town that Snow wanted for a wife. He made love to
her with all his powers, went to parties where she was, visited
her at her home, and proposed to make her his wife. She thanked
him for the honor offered, but told him she was engaged to a
young man, a member of the Church, and consequently could not
marry the old priest.
This was no sufficient reason to Brother Snow. He told her it was
the will of God that she should marry him, and she must do so;
that the young man could be got rid of - sent on a mission or
dealt with in some way so as to release her from her engagement;
that, in fact, a promise made to the young man was not binding
when she was informed that it was contrary to the wishes of the
authorities.
The girl continued obstinate.
The "teachers" of the town visited her and advised her to marry
Bishop Snow. Her parents, under the orders of the Counselors of
the Bishop, also insisted that their daughter marry the old man.
She still refused.
Then the authorities called on the young man and directed him to
give up the girl. This he steadfastly declined to do. He was
promised Church preferment, celestial rewards, and everything
that could be thought of - all to no purpose. He said he would
die before he would surrender his intended wife.
This resistance of authority by the young people made Bishop Snow
more anxious than ever to marry the girl. The young man was
ordered on a mission to some distant locality. But the mission
was refused.
It was then determined that the rebellious young man should be
forced by harsh treatment to respect the advice and orders of the
Priesthood. His fate was left to Bishop Snow.
It was decided to call a meeting of the people who lived true to
counsel, to be held in the schoolhouse in Manti, at which the
young man should be present, and dealt with according to Snow's
will. The meeting was called. The young man was there, and was
again requested to surrender the young woman to Snow, but he
refused.
The lights were then put out. An attack was made on the young
man. He was tied down with his back to a bench, when Bishop Snow
took a bowie knife and slashed and mutilated him. They left the
young man weltering in his blood. During the night he succeeded
in releasing himself from his confinement, and dragged himself to
some haystacks, where he lay until the next day, when he was
discovered by friends. The young man has been an idiot or quiet
lunatic ever since.
Bishop Snow took soon occasion to get up another meeting at the
schoolhouse, so as to have the people of Manti and the young
woman that he wanted to marry attend the meeting. When all had
assembled the old man talked to the people about their duty to
the Church, their obligation to obey counsel and the dangers of
refusal; and called attention to the case of the young man. The
young woman was sealed to Bishop Snow.