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THE MORMON PUZZLE;
_AND HOW TO SOLVE IT._
BY REV. R. W. BEERS, A.M.,
PASTOR OF THE PRESBYTERIAN CHURCH, ELKTON, MD.
"A disposition to reserve, and an ability to improve, taken
together, would be my standard of a statesman"--EDMUND BURKE.
FUNK & WAGNALLS, PUBLISHERS.
CHICAGO: TIMES BUILDING.
NEW YORK:1 8 & 20 ASTOR PLACE.
LONDON: 44 FLEET STREET.
1887
Entered, according to Act of Congress, in the year 1886,
By FUNK & WAGNALLS,
In the Office of the Librarian of Congress at Washington, D. C.
To my Parents,
TO WHOSE SELF-SACRIFICE AND DEVOTION I OWE SO MUCH,
THIS VOLUME IS LOVINGLY
Dedicated.
PREFACE.
The following pages have at least the merit of being addressed to a
subject of living interest to the American people. Perhaps with the single
exception of the labor problem, the Mormon problem is the most important
question before the people of our country at the present time. It is a
problem which has thus far been unsolvable by the moralist, the statesman,
and the politician. It still remains a PUZZLE. No feasible plan has yet
been hit upon for getting rid of it.
From the past failures to solve it, it would seem that the problem has
either not been studied from the proper standpoint, or has been
misunderstood. Accordingly, we instituted a careful study of the problem
in all its different phases, and endeavored to conduct our investigation
in a fair and impartial manner. In doing so we consulted the leading
authorities, both Mormon and non-Mormon, and must here acknowledge our
indebtedness especially to "New Light on Mormonism," by Mrs. Ellen E.
Dickinson; "Illiteracy and Mormonism," by Henry Randall Waite; Professor
Coyner's "Handbook on Mormonism;" Schaff-Herzog's "Encyclopaedia of
Religious Knowledge;" and back files of the _Independent_, _Christian
Union_, and _Deseret News_--all of which were freely used in the
preparation of this volume.
It has the merit of being the product of about two years' careful thought
and research. Most of the writings on Mormonism at the present day are the
result of a few days' study of the subject on the field of Utah; but,
apart from the insufficient time which such authors devote to the study of
so knotty a problem, their minds are very apt to be warped by the people
among whom their lot is cast during their short visit there, and they
almost inevitably present a one-sided view of the question.
Thus, some have fallen into the hands of _the Mormons_; and they have
returned from Utah delighted, and let fall from their lips naught but
encomiums for the priesthood and apologies for the Mormon system. Many of
our legislators have in this way been the dupes of the Mormon priesthood.
On this subject the much-lamented _Mary Clemmer_ wrote the following
pungent lines:
"Legislators constantly passing to and from California find Salt Lake City
a most attractive stopping-place. The Mormon hierarchy, sly, cunning,
astute, to the last limit of human nature, is ever sharply on the lookout
for these potent summer visitors. 'Prophets' and 'apostles' board every
train of cars that enters Utah bearing an important traveller. The freedom
of the city, the hospitality of the show 'happy families,' who are never
taken by surprise on an off-day of misery, is lavished upon the ingenuous
guest.... The facts impressed upon his senses, as well as his
understanding, are those of great industry, thrift, wealth, prosperity--of
shrewd men and of seemingly happy women. Indeed, their supreme occupation
while with him is to prove to him that they _are_ happy, while the men are
equally busy in spreading before him the vast resources of both the Church
and the Territory. This man, who is one of many men whose voice and vote
tells upon human affairs, leaves the Territory at last deeply in debt
personally for favors received and mentally somewhat dazed by the material
profitableness of a religious system that he wishes to denounce, but does
not pretend to understand."
On the other hand, many have fallen into the hands of _bitter non-Mormons_
during their brief stay in Utah; and their minds have been filled with
horrible stories of the brutalities and crimes of the Mormon people. They
have returned disgusted, and have uttered harsh tirades against the whole
Mormon system and all who believe in it, declaring that it should be
utterly exterminated, even by the sword. Of their utterances and writings
the official organ of the Mormon Church, the _Deseret News_, in its issue
of July 21st, 1886, reasonably complains. It says: "Salt Lake City is not
Utah, and conversation with a little knot of anti-Mormons does not impart
much accurate information on 'Mormonism.' The books that are written by
tourists who come in by the cars, take a hack, a ride around town, a sniff
at the lake, a glance at the Temple, and a guess at the situation, and who
make up their data from other publications and the yarns of persons who
take delight in filling up travellers with blood-curdling Munchausenisms,
are not likely to correct the public mind on a subject about which there
is more misinformation than almost any other.... And these books are not
any less reliable than the remarks and tales and remedies that fall from
the lips of men who spend a few weeks in a given locality in one Utah
town, and then go to the world and air their great experience and
knowledge about the 'Mormons' through 'a protracted residence in Utah.'"
It was our desire to avoid both Scylla and Charybdis--to treat the subject
with an unbiased mind--to get the real facts, and then propound, if
possible, a solution to the problem. We have not been in actual contact
either with Mormons or non-Mormons. We have not been on the field of Utah
at all, and believe that the value of this volume as an impartial study is
thereby greatly enhanced. Furthermore, while we have avoided the narrow
views of the subject which would almost inevitably have resulted from a
personal visit to Utah, we have been in communication both with leading
Mormons and non-Mormons on the field, and have in that way acquired all
the _reliable_ information which could have been obtained by a _long
residence_ there.
The result of our long and careful study, which was prosecuted while we
were engaged in regular pastoral duties, was first given to the members of
our own congregation in a series of lectures on week-day evenings; and
while they have since then been enlarged and carefully revised, they still
have the free oratorical style which, though inexcusable in a work
prepared exclusively for publication, may be pardoned in an oral lecture.
The solution of the "_Mormon Puzzle_" to which we have arrived is given
forth with the firm conviction that it is practicable, and if carried out
in its various parts would peaceably overcome all the bad qualities
belonging to Mormonism, which are the sole cause of the puzzle now before
the people of our country. Nevertheless, we do not anticipate for our
views the indorsement of the extremists on either side; but we believe
they will commend themselves to the fair-minded people of our land; at
least, it is hoped that all minds open to conviction may find something in
these pages worthy of their serious thought. We only ask that the reader
may adopt the precept of Bacon: "Read not to contradict and confute; nor
to believe and take for granted; but to weigh and consider."
THE AUTHOR.
PRESBYTERIAN PARSONAGE, ELKTON, MD.
TABLE OF CONTENTS.
INTRODUCTORY REMARKS.
PART I. HISTORY OF MORMONISM.
CHAPTER I. PAGE
Alleged Origin of Mormonism--Joseph Smith's Early Life--Finding
the Peek-stone--Visited by an Angel--Received the Golden Plates--
Was Smith a Swindler or an Enthusiast?--"Book of Mormon"
Published, and Mormon Church Established--Smith's First Alleged
Miracle--Rigdon Joins the Mormons--Mormonism Compared to
Mohammedanism 25
CHAPTER II. HISTORY OF MORMONISM (_continued_).
_The First Hegira_ from Palmyra to Kirtland--The First Temple--
Rapid Growth of the Mormon Church--Brigham Young and other
Missionaries Sent to Foreign Lands--The Name "Latter-day Saints"
Adopted--Smith and Rigdon Compelled to Flee from Kirtland--_The
Second Hegira_--The "Danites" Organized--Rapid Increase of the
Mormons in Missouri--Jealousy of the Missourians--Mormons Driven
across the Missouri River by a Mob--Their Property Confiscated--
Their Leaders Imprisoned 38
CHAPTER III. HISTORY OF MORMONISM (_continued_).
_The Third Hegira_--Sufferings of the Mormons during their
Journey into Illinois--An Account of the Murder of Mormons--
Influence of this Persecution on the Minds of Mormons at the
Present Time--_Nauvoo_--Its Location--Its Growth--The Second
Mormon Temple Begun--Other Public Buildings--Laziness Whittled
out of Nauvoo--Internal Dissensions Among the Mormons--Political
Troubles--Smith Nominated for President of the United States--
Warrants Issued against the Mormon Leaders--Constable Driven out
of Nauvoo--Civil War Threatened--Smith Asked to Submit to Trial--
Murder of Joseph Smith and his Brother--Rigdon Excommunicated,
and Brigham Young Made Leader--Consecration of the "Pride of the
Valley" 45
CHAPTER IV. HISTORY OF MORMONISM (_concluded_).
_The Fourth Hegira_--Young's Shrewd Plan of a Western Kingdom--
Nauvoo's Sad End--Journey of the Mormons to Council Bluffs--
Young's Forethought--The Trip of the Pioneers Across the
Wilderness--The Halt at Salt Lake Valley--Young Leads the
Remaining Mormons from Council Bluffs to Salt Lake--Their
Entertainment during their March--Folly of the Illinoisans in
Driving them out into the Wilderness--Probable Result of
Tolerance of the Mormons--Character of the Mormons--Life Begun
Anew in Salt Lake Valley--Salt Lake City Established--Mills and
Workshops Established and the Great Temple Begun--Increase of
the Mormon Population--Value of their Property in Utah--Public
Schools--A Final Brief Glance at their History--How the Mormon
Puzzle will not be Solved 54
PART II. THE POLITICAL PUZZLE.
CHAPTER V.
Mormonism a Theocracy--Manoeuvring for Office the Cause of the
Expulsion of the Mormons from Missouri and Nauvoo--The "State of
Deseret" Formed--Lands Illegally Obtained--Brigham's Movable
House--Government Officials Compelled to Flee--Federal Troops
Sent--The Oath of Disloyalty--The Endowment Rites--The American
Flag at Half-mast--The Control of the Nation their Aim--The
Political Puzzle Stated--Its Causes--Necessity of Government
Action 67
CHAPTER VI. THE POLITICAL PUZZLE (_continued_).
_The Possible Remedies_--The Military Remedy--The Government
Responsible for the Situation in Utah--The Disfranchisement of
Polygamists--Federal Trustees for the Mormon Church Corporation--
Confiscation of Unlawful Funds--False Statements About Mormons--
Letters from the Two Bancrofts--The Dissolution of the Emigrating
Fund Company--The Federal Commission Remedy--The Woodburn Bill,
or Idaho Statute 77
CHAPTER VII. THE POLITICAL PUZZLE (_concluded_).
Objections to Proposed Remedies--_Gladstone_ on "Coercion"--A
NEW PLAN ADVOCATED--_The Abolition of Female Suffrage_--_A
National Colonization Scheme_--Natural Resources of Utah--
Superiority of the Colonization Plan over Others--_The
Establishment of National Free Schools_--Ignorance the Keystone
of Mormon Despotism--Public Schools in Utah used for Mormon
Purposes--Proposed Federal Superintendent of Schools in Utah--
Territorial Schools Too Few--Necessity of Government Action--
Prejudice Disarmed by this Plan--THE POLITICAL PUZZLE SOLVED 91
PART III. THE SOCIAL PUZZLE.
CHAPTER VIII.
Polygamy only one of the Mormon Social Evils--Their Social
System _a System of Bondage_--Contrary to Natural Law--Contrary
to the Spirit of the Age--PERSONAL BONDAGE of the Mormons--
Missionaries _Must_ Go on Duty--Dictation of the Priesthood with
Regard to Boarders and Rents--Immigrants Under their Control--All
Members Subject to Church Orders--Power of the Church over Daily
Business--Mormon Mining Contractors--MENTAL BONDAGE of the
Mormons--Converts Illiterate--The Mormon Church the Opponent of
Free Education--No Independent Thought--Excommunication of Henry
Lawrence and Others 107
CHAPTER IX. THE SOCIAL PUZZLE (_continued_).
MORAL BONDAGE of the Mormons--Implicit Obedience to the
Priesthood Enjoined--_Crimes Committed_ at their Command--
Murders--The Mountain Meadows Massacre--Lee's Confession--A
Mormon Carpenter's Confession--Theft--Falsehood--Perjury--Why
was Polygamy Promulgated?--Why is Polygamy Practised? 118
CHAPTER X. THE SOCIAL PUZZLE (_continued_).
_Reasons why Mormon Slavery is Maintained_--Hope of Earthly
Gain--Complete Organization of the Mormon Church--Prospect of
Promotion in Office as a Bribe--Fear of Earthly Loss--System of
Espionage--Apostasy Formerly Punished by Death--Mode of
Inflicting the Punishment--Social Ostracism--Religious Conviction
the Mainstay of the Mormon Social System 131
CHAPTER XI. THE SOCIAL PUZZLE (_concluded_).
THE SOLUTION OF THE SOCIAL PUZZLE--Mormon Slavery and Negro
Slavery Compared--The Duty of the Government to Break up Mormon
Slavery--The Remedy the Same as for the Political Evils of
Mormonism--Brigham Young Opposed to Immigration of Gentiles--A
Growing Spirit of Restlessness--Necessity of Surrounding the
Youth with an Atmosphere of Freedom--_Personal Bondage_ of the
Mormons Overcome by Gentile Colonization--Social Ostracism no
Longer Dreaded--_Mental Bondage_ Overcome by National Schools and
Colonization--_Moral Bondage_ Overcome by the Same Means--This
Policy not to be Confounded with the Let-Alone Policy--An
Apparent Policy of Toleration--The Alarmist's Cry and its Answer--
The Mormon Standpoint not to be Overlooked--The Cry of
Unconstitutionality--The Proposed Polygamy Amendment to the
Constitution--The Cry of Religious Persecution--Imprisonment
Preferred to Sacrifice of Principle--Law Impotent to Break up
Polygamy--Supposed Captivity of Mormon Women a Mistake--
Mass-Meeting of Mormon Women to Plead for Polygamy--_Senator Hoar_
on the Solution of the Social Puzzle--How the Law Should be
Enforced and its Probable Effect--Superiority of the Colonization
Plan over any Other Plan--Its Effectiveness Proved by the Oneida
Community--_The Social Puzzle Solved_--The Duty of the Nation,
the Citizen, and the Church 138
PART IV. THE RELIGIOUS PUZZLE.
CHAPTER XII.
The Religious Aspects of Mormonism Paramount--General Ignorance
Concerning the Mormon Religious System--SOURCES OF THEIR
DOCTRINES--Revelation, not Reason, the Primary Source--All
Religions Founded on Revelation--Sacred Books--The Mormon Bible--
The "Book of Mormon"--Migrations of Jews to America--Visit of
Jesus to America--"Book of Doctrine and Covenants"--The "Living
Oracles" 161
CHAPTER XIII. THE RELIGIOUS PUZZLE (_continued_).
MORMON DOCTRINES--Their Idea of God--Plurality of Gods--Mormon
Sunday-School Hymn Concerning Smith--The Pre-existence of Souls--
The Doctrine of Polygamy--Practised on the Plea of Self-Sacrifice
and Ambition--Necessity of Preaching their Gospel to All--
Preaching to the Dead--Baptismal Regeneration--Baptism for the
Dead--Mormon Priesthood Necessary to Salvation--Melchizedek and
Aaronic Priesthood--Mormon Endowments--Blood Atonement--Doctrine
of "The Fulness of Times" 168
CHAPTER XIV. THE RELIGIOUS PUZZLE (_continued_).
Professor Coyner's Analysis of Mormonism--Rev. Dr. McNiece's
Analysis--Reasons for the Growth and Tenacity of Mormonism--The
Christian Element its Chief Source of Strength--No Mormon
Converts from Heathenism--Protestantism the Source of its
Recruits--Bible Doctrines in the Mormon "Catechism for Children"--
The Mormon Articles of Faith--The Mormon Heresy Compared to
Gnosticism in the Early Christian Church--A Clue to the Solution
of the Religious Puzzle 181
CHAPTER XV. THE RELIGIOUS PUZZLE (_concluded_).
The Character of Efforts Hitherto put Forth to Solve the Puzzle--
What has been Accomplished--The Plan Somewhere Defective--
Mormonism to be Reformed, not Destroyed--Why Mormons will not
Listen to Christian Missionaries--Moody and Sankey's Meetings in
Salt Lake City--_The Deseret Evening News_ on Bishop Tuttle's
Sermon--Mormonism a Perversion of Christianity--The Educational
and Colonization Scheme best Fitted to Reform it--Proved by
Comparing Roman Catholicism in the United States with Roman
Catholicism in Mexico or Brazil--The Probable Effect of a Larger
Intelligence--The Probable Effect of the Introduction of Gentile
Colonies--The Religious Puzzle Solved--The Duty of the Hour 188
INTRODUCTORY REMARKS.
"Search for the truth is the noblest occupation of man."--MADAME DE STAEL.
"Never suppose yourself to understand the ignorance of another so long as
you are ignorant of his understanding."--COLERIDGE.
INTRODUCTORY REMARKS.
He was a sage and a seer who remarked concerning Mormonism: "It presents a
problem which the wisest politician has failed to solve, and whose outcome
lies in the mystery of the future." It is acknowledged to be the Great
Modern Abomination, the most pernicious heresy of this century; and yet in
ten years from its origin its devotees numbered thousands, and Joseph
Smith, its founder, predicted that it was to be the religious faith of the
Western Continent. To-day its membership numbers its hundreds of
thousands, its organizations extend over a large part of the globe, and
the most careless observer of the times must realize that this institution
has become one of the gravest and most difficult religious, social, and
political puzzles of the day.
Throughout our whole land it is universally despised and execrated; and if
popular odium could extinguish it, it would speedily be sunk in the slimy
depths of the Great Salt Lake. But thus far it has successfully withstood
even the fiercest opposition. That Mormonism is not the weak, empty,
insignificant thing which it is so generally assumed to be must be obvious
to any one who sets himself seriously to account for its origin, its
growth, and its present position and influence. There _must_ be more in
the system than is popularly supposed; otherwise the organization could
never have grown to be what it is, nor could it now stand up so
persistently and even prosperously in the presence of such universal
opposition.
Very much of what is said and written concerning Mormonism amounts to but
very little because of its obvious failure to understand what it
denounces; and it will be well for us at the outset to notice A FEW OF THE
MISTAKES CONCERNING MORMONISM that are now current.
1. Most people talk as if _Mormonism and polygamy are synonymous_, whereas
polygamy is only a comparatively trifling and non-essential part of
Mormonism. For ten years after the Church was founded, it was not heard
of; and it was not openly taught for twenty years. If it could be brought
to a sudden conclusion either by a new revelation, or stamped out by law,
Mormonism, with its preposterous claims, its absorption of things
political in things ecclesiastical, its ideas, some of them more than
heathenish, its intensely secular spirit, its standard of morality
lamentably low--MORMONISM, in its worst phases, and in what it is most
damaging to souls and fullest of peril to the Republic, would still stand
unscathed.
2. And then, in strict accordance with that false notion, is the idea that
_the Mormons are a mere horde of sensualized barbarians_, and should
consequently be dealt with in the most severe manner imaginable; whereas,
the fact is that the great mass of Mormons do not practise polygamy, and
_never have done so_. It is true that, as a people, they are chargeable
with the gravest crimes; and yet they have been perpetrated by _the few_,
while _the many_ have been, and are, devoted to what _they believe_ to be
the true and the right. Contrasts are often drawn (and truthfully drawn,
too) by their preachers between "the unworldly lives of the Saints and the
evil practices of the Gentiles," and pertinent examples are given of
aberration from rectitude of men intrusted with the making of our laws or
those who ministers at the altars of divine worship, until they regard
themselves as clothed with the resplendent robes of righteousness. Perhaps
the worst thing that can be said of the mass of the Mormons is that they
are poor, ignorant, and superstitious, and therefore an easy prey to a
corrupt and infamous priesthood. But many who are equally poor, ignorant,
and superstitious can be found in every State in the Union, and in some
States they are far greater in number than in Utah.
3. Then, too, there is another mistaken idea concerning Mormonism. The
assertion is often made that _it is an exotic--an importation from the Old
World_, and especially that the pollutions of polygamy may justly be
charged to the English, Swedes, and Danes. But this is not true. Facts
compel a conclusion far less flattering. Smith and his system are
essentially a New World product. It took its rise in a region lying
between the birthplace of the Rochester Rappings, from which Modern
Spiritualism sprang, and the seat of the Oneida Community. It had much in
common, too, with the great Campbellite movement, which antedated it only
by five or ten years, and from which it received a large number of
important accessions. Millerism and Shakerism were also near relatives and
neighbors. Yea, more--in Mormonism we have an obnoxious plant which
_sprang from Puritan seed_, though it first _took root_ in the Empire
State. Joseph Smith, its founder, and Brigham Young, its greatest leader,
were both born in Vermont. At least ninety per cent of the converts
gathered during the first ten years (1830-40) were of New England descent.
In 1860, out of a population in Utah of some 70,000, it is affirmed that
10,000 were born in New York and 20,000 in New England; while in the
legislature, of thirty-six members, thirteen were born in New York, six
in Massachusetts, and five in Vermont. And in an editorial written less
than two years ago, the official Mormon Church paper states that "of
twenty-eight men constituting the general authorities of the Church,
twenty-four were born in the United States and eighteen were of New
England birth or origin. Of twenty-seven 'Stakes of Zion,' twenty have
presidents born under the Stars and Stripes, and a large majority are of
New England parentage. The founders were mostly descendants of the Pilgrim
Fathers; the leading minds are nearly all of Puritan blood." It is,
however, some comfort to know that, since polygamy was accepted and
proclaimed, recruiting from among the sons of the Pilgrims has almost
altogether ceased; and yet it is well for those of us who are so boastful
of what Puritan thought and energy have accomplished for America to
remember that this greatest abomination of our land is also a product of
the thought and energy of the descendants of the Pilgrims--an institution,
therefore, ESSENTIALLY AMERICAN.
4. It is also commonly supposed at the present day that _about nine tenths
of the Mormons are foreign rather than American_; but the last census
gives Utah a foreign-born population of 43,933 and a native-born
population of 99,974. Making allowance for the probable preponderance of
the native element among the Gentile population, and allowing a large
subtraction from the latter figure on account of the thousands of children
born of foreign parentage in Utah, it would still be probable that the
native is, at least, equal to the foreign fraction in the general
aggregate. And this will be the more readily admitted when it is
remembered that, while public attention has been more attracted toward the
recent importations of converts from Europe, the earlier Mormons in Utah
were almost exclusively American. So far as personal prominence goes, if
not in numbers, _the native element has always been, and is now, entirely
predominant_.
Since, then, there are so many common mistakes with reference to
Mormonism, let us endeavor to look at the system fully in a fair and
impartial manner, considering _its marvellous history_, in the first
place; and, then, _its threefold character_ as a religious, social, and
political system, with which we have to deal not only as patriots, but
also as Christians.
PART I.
HISTORY OF MORMONISM.
"Examine history, for it is 'Philosophy teaching by experience.'"
--CARLYLE.
"'Tis strange, but true; for truth is always strange,
Stranger than fiction." BYRON.
CHAPTER I.
Alleged origin of Mormonism--Joseph Smith's early life--Finding the
peek-stone--Visited by an angel--Received the golden plates--Was Smith
a swindler or an enthusiast?--"Book of Mormon" published, and Mormon
Church established--Smith's first alleged miracle--Rigdon joins the
Mormons--Mormonism compared to Mohammedanism.
It is acknowledged by all who have given careful thought to the subject,
that Mormonism presents us with a very extraordinary civilization and the
most peculiar religion under the sun; but _its history_ is as unique and
peculiar as the system itself, and is well worthy the attention of the
philosopher as well as the student of human nature and human history.
Its alleged origin was miraculous, and calculated to inspire its followers
with wonder, admiration, and awe. As Moses, the founder of Judaism,
received the two tables of the moral law, which constituted the brief
Bible of the Israelites, from the hand of God Himself, while the lightning
blazed around his head and the earth quaked beneath his feet, so Joseph
Smith (it is alleged) received his Golden Bible from the hand of an angel
on the Hill Cummorah near Palmyra, N. Y., amid thunder and lightning. He
is represented in an old picture as kneeling on the steep incline of that
hill, the wind blowing his long hair out in all directions, and his eyes
big with surprise. Above him in a cloud is the placid angel, gazing
intently upon the future prophet, who is eagerly taking his credentials
from a cemented stone chest which had been buried some 1400 years, while
out of the overshadowing cloud have come forth zigzags of lightning which
are playing around both Joseph and the angel.
The name of the angel was Moroni, and he informed Smith that the fate of
the early inhabitants of America was written on golden tablets within that
chest, and that these could be read only by the aid of some wonderful
stone spectacles called "Urim and Thummim," which were also in the chest.
Smith said that on opening the precious box he found six golden tablets
eighteen inches square held together by rings at the back, and also the
stone spectacles to decipher the tablets; and besides these, the sword of
Laban and a "breastplate" which had been brought from Jerusalem by the
early inhabitants of our land were inclosed in the chest.
The hill on which these sacred things were found is at present known as
Gold Bible Hill, and the true Mormon venerates it as a sacred spot, and
travels from afar to see its quiet but not remarkable beauty. It is a
conical elevation several hundred feet in height, and in its isolation and
peculiar form bears a certain resemblance to an extinct volcano. It is
smooth and green to the very top, from which there is a picturesque view
of hills and dales in all directions. It is situated in Wayne County, N.
Y., four miles from the village of Palmyra and three miles from the home
of the false prophet who has given it its present fame.
Like all other prophets, whether true or false, Joseph Smith was of very
humble origin. His father was a cooper by trade, and he dug wells and
worked on the neighboring farms when he could. His mother washed by the
day, but it is said that her employers were careful to have the clothes in
before dark, as experience had taught them they would disappear if left on
the lines over night. The whole family made baskets and maple sugar, and
raised and sold garden vegetables.
The youthful Joseph assisted generally, and (it is alleged) was an adept
in robbing hen-roosts and orchards. It seems that when quite young he
could read, but not write. His two standard volumes were "The Life of
Stephen Burroughs," the clerical scoundrel, and the autobiography of
Captain Kidd, the pirate. The latter work was eagerly and often perused.
At an early age he committed the following lines to memory, which seemed
to give him great pleasure:
"My name was Robert Kidd,
As I sailed, as I sailed;
And most wickedly I did,
And God's laws I did forbid,
As I sailed, as I sailed."
A certain superstitious feeling concerning the Smith family existed in the
minds of their more ignorant neighbors on account of the reputation which
Mrs. Smith had for telling fortunes. She seems to have been a woman full
of odd conceits and superstitions, while at the same time she possessed a
great deal of natural talent; and Joseph resembled his mother in mental
quickness and imaginative power.
When he was scarcely fifteen years old, while he was watching the digging
of a well, he said that he found a peculiarly shaped stone that resembled
a child's foot in its outlines. It must have resembled the stone foot of
Buddha at Bangkok, Siam. At any rate, it has well been said that this foot
"has left footprints on the sands of time." This little stone, afterward
known as the "peek-stone" and the "Palmyra seer-stone," has been called
"the acorn of the Mormon oak."
For some time Joseph Smith obtained a subsistence by means of that stone.
In a kneeling posture, with a bandage over his eyes (so luminous was the
sight without it), with the stone in a large, white stove-pipe hat, and
this hat in front of his face, he claimed to see very remarkable sights,
such as buried treasures of gold and silver. He could trace stolen
property, tell where herds of cattle had strayed and where water could be
found. With the "peeker" he carried a rod of witch-hazel, which assisted
him in the discovery of water.
This state of affairs continued for some time. Then he disappeared, and
for four years his life is involved in much mystery; but during that time
he is known to have been in both Onondaga and Shenango counties, N. Y.,
since his name appears in the criminal records of both as a vagabond.
While he was wandering through the country during those years of mystery,
he doubtless heard the theories (as they were a common topic of
conversation at the time) that were afloat to account for the peopling of
America--the traditions collected from the Indians, the Hebrew traditions
among them, the discovery of ruined cities and temples in Central America,
the relics of pottery, and the bricks and stumps of axe-cut trees buried
far beneath the surface of the Mississippi.
During that time, also, he became interested in the great revivals that
prevailed in the churches of the different denominations in the vicinity
of his home at Palmyra. In 1821 five of the Smith family were awakened,
and united with the Presbyterian Church. Joseph, in his own account of his
early life, says that he "became somewhat partial to the Methodist sect,"
but he was not able to decide which was right. In his bewilderment he gave
himself up to prayer for days, that the truth might be made known to him
among all the conflicting opinions that he heard among these different
sects; and finally a heavenly messenger bade him not to join any sect.
And three years afterward, on September 22d, 1823, another celestial
visitant outlined to him about the golden plates he was to find and the
prophet he was to be. He was told that the North American Indians were a
remnant of Israel, the descendants of a certain family of Jews that
emigrated from Jerusalem in the time of Zedekiah, and were miraculously
led across the Eastern Ocean; and he was also told that before they had
fallen off from the faith a priest and prophet named Mormon had, by
direction of God, drawn up an abstract of their national records and
religious opinions, and buried it, and that he himself was selected to
recover and publish it to the world. He was also told that it contained
many prophecies relating to these "latter days," and would give
instructions as to "the gathering of the Saints" into a temporal and
spiritual kingdom, preparatory to the second coming of the Messiah, which
was _at hand_.
From that time on he declares that his days and nights were filled with
"visions," "voices," and "angels;" and, following the direction of an
angel, on the night of September 22d, 1827, amid a grand display of
celestial pyrotechnics, he received from the hand of the angel Moroni, the
son of Mormon, a chest that contained a number of golden tablets with
inscriptions, and with them a pair of stone spectacles by means of which
he was to decipher the characters. It is asserted that these plates were
seen by eleven persons, but all of them except three were members of
Smith's family or his near neighbors. The plates themselves disappeared
soon after the publication of the "Book of Mormon," and it is understood
that the angel took them again into his custody.
The tablets, Smith said, were covered with hieroglyphics, which he called
the "reformed Egyptian" language. A document was actually exhibited as a
confirmation of this assertion, and was seen by Professor Charles Anthon,
of Columbia College, New York City, who in a letter dated February 17th,
1834, relates that it was in fact a singular scroll, containing a mixture
of Greek, Hebrew, and Roman letters, with crosses and flourishes, and a
Mexican calendar given by Humboldt, but altered so that it could not be
well recognized.
For more than two years, by the aid of the stone spectacles, Smith was
engaged in translating the hieroglyphics into English. In March, 1830, the
translation was given into the printer's hands, was published under the
title of the "Book of Mormon," and that book is the corner-stone of that
great MODERN DELUSION called MORMONISM. A _delusion_ the writer prefers to
call it rather than "_the Latter-day swindle_," as Joseph Cook and many
others denominate it.
There are TWO VIEWS that may be taken of Joseph Smith by the Christian
world. One is that he was _a base swindler_, and concocted the Mormon
scheme with the express purpose of deluding the people; the other is that
he was _a religious enthusiast_, deceived and deluded himself. Arguments
may be adduced in support of either theory, and which are the stronger is
a question which every man must settle for himself.
1. On the one hand, it may be said that Smith's former life is in strict
accord with the theory that his scheme was a deliberate fraud; for he
swindled many of his neighbors with his "peek-stone."
But, on the other hand, it may be said that it is not so certain that he
was not himself deceived with regard to that matter also. At any rate, his
naturally superstitious and imaginative mind, which he inherited from his
mother, would strongly favor the idea that he really thought he saw
visions and heard voices. Even Joseph Cook says, in an address delivered
in Salt Lake City, May 17th, 1884: "I am not sure that he did not have in
his experience some spiritistic manifestations, which he mistook for a
revelation; but I am sure that if he had any superhuman revelation, it
came from below the earth rather than from above it."
2. Again, in support of the swindling theory, it may be said that, apart
from the "peek-stone" business, his previous immoral life and ignorance
favors the idea that he was a base villain; but, on the other hand, it
might be said that that is only another form of the old mistaken notion
that "no good thing can come out of Nazareth."
3. Then, too, it might be said that Mormonism was regarded as a swindle by
the people generally who lived right around him and were acquainted with
him and his character; but, on the other hand, it may be said that that is
no proof whatever that the Mormon scheme _was a fraud_, but only another
evidence of the truth of the well-known proverb: "A prophet is not without
honor except in his own country."
4. Again, it may be said that Joseph Smith was evidently a swindler,
because most of the "Book of Mormon" was copied from the manuscript of one
Solomon Spaulding, a Presbyterian clergyman of Western Pennsylvania.
Between 1809 and 1813 he lived in Northeastern Ohio, and, being fond of
the study of archaeology, he became intensely interested in the ancient
mounds and fortifications which abound in that region, and he himself
opened up one near his own dwelling. Since these mounds gave unmistakable
evidences of the existence of an extinct race higher in the scale of
civilization than the present American Indians, he adopted the theory that
this Continent was peopled by a colony of ancient Israelites, and in a
time of infirm health he wrote an historical romance embodying that
theory.
The style of the book was a clumsy imitation of our English Bible, and the
book originally bore the title of "THE MANUSCRIPT FOUND," the idea at the
root of the book being that Mr. Spaulding discovered among other
prehistoric mementoes in one of the earth-mounds near his house an ancient
manuscript which gave an account of the wanderings and sufferings of the
Israelites after coming to America, and he merely translated the story as
contained in _the manuscript that was found_. He tried to have it
published and took it to a printing-office in Pittsburg, where it remained
for some time. It is said that in his book there was much repetition of
phrases common in Scripture, such as, "And it came to pass," and also that
he used the names Lehi, Nephi, Moroni, Lamanites, etc., which names are
all found in the "Book of Mormon."
It is supposed that this manuscript in some way unknown fell into the
hands of Smith, and that he and his confederates introduced into it the
religious part of the "Book of Mormon" touching the establishment of
another church.
But, on the other hand, it may be said that that has ever been strenuously
denied by the Mormons, and _has never yet been proved_. The editor of the
_Independent_ says, in the issue of January 7th, 1886, that Mrs. Spaulding
herself was in total ignorance concerning the fate of "The Manuscript
Found." During the year 1834, when the events must have been comparatively
well fixed in her memory, "she _thinks_ it was once taken to the
printing-office of Patterson & Lambdin [in Pittsburg]; but whether it was
ever brought back to the house again she is quite uncertain." The fact is,
that from the time it went into the hands of the printer its history is
lost. It is true that it _might_ have fallen into the hands of Smith or
his confederates, but it is just as likely that it did not. All that we
have learned of its contents has been obtained from the memory of persons
who had read it or heard it read fifty or more years ago, none of whom are
now living. The manuscript itself is not known to have been seen since it
was given to the printer. Whether it was destroyed, or is still in
existence, no one knows positively.
The only manuscript of Solomon Spaulding's yet found is the one recently
discovered in Honolulu, Sandwich Islands; but concerning this, Rev. Sereno
E. Bishop, of Honolulu, says: "Unlike the 'Book of Mormon,' the Spaulding
manuscript is not sham Hebraistic, but in ordinary English. It contains
perhaps no quotations from the Bible, unlike the other, which transfers
large portions of Isaiah and other books. Both devise a number of uncouth
names for their characters; both record a series of desperate wars; both
narrate a voyage across the Atlantic in ancient times and a settlement in
North America." Evidently the "Book of Mormon" was not copied from _that
manuscript_, and the Mormons welcomed it as disproving the Spaulding
origin of their sacred book, and have had an edition of it published.
5. Those who believe in the swindling theory will only say that _Spaulding
had more than one manuscript_, and the one recently found is not the one
that the "Book of Mormon" was taken from. Besides, the similarity of names
and the account of the wars mentioned in this manuscript and the "Book of
Mormon" would go far to substantiate the idea that _the "Book of Mormon"
was copied from some manuscript of Spaulding's_.
But, again, it may be said that there is no doubt that Joseph Smith was at
one time in the employ of the brother of Mrs. Spaulding, at whose house
she was then residing, just after her husband's death. Of course he heard
all the talk of the house, and much was said concerning the romance by
Solomon Spaulding, which all regarded as wonderful both in style and
substance. This talk would naturally make a great impression upon the
superstitious mind of Smith. He would be very apt to take it as absolute
truth, and _without seeing the manuscript at all_, was prepared to use
what he knew of it in getting up one of the greatest delusions in the
history of modern times.
6. Moreover, there can be no question at all concerning the fact that his
mind was strangely exercised by the popular religious movement that swept
through the country at that time, and his imaginative and superstitious
mind was deeply impressed by the eloquence of the different evangelists.
He became familiar with biblical language, and followed the inclination of
those about him to listen to any new-fangled doctrine; and surely the
religious teachings of the "Book of Mormon" are positive evidence of the
strongest character that the mind of Smith and his coadjutors were greatly
influenced by the doctrinal questions that were being agitated at that
time in Central New York--Calvinism, Universalism, Methodism, Millerism,
Romanism, Campbellism, and other _isms_.
Millerism in particular was attracting great attention at that time, and
so they incorporated into the "Book of Mormon" its leading tenets--viz.:
that the millennium was close at hand; that the Indians were to be
converted; and that America was to be the final gathering-place of the
Saints, who were to assemble at the New Jerusalem, somewhere in the
interior of the Continent.
Perhaps, in the absence of positive proof to the contrary, it is the part
of Christian charity to regard the founder of Mormonism as a strange
fanatic and _religious enthusiast of the same general type as Mohammed_.
But however that may be, the publication of the "Book of Mormon" created
an intense excitement in Central and Western New York; for the public mind
was at that time prepared for any new religious sensation.
Soon after the book appeared the Mormon Church was formally organized at
the house of one Peter Whitmer in Fayette, Seneca County, N. Y. The
membership consisted of only six, all men--the prophet and two of his
brothers, two Whitmers, and Oliver Cowdery, a school-teacher of that
neighborhood. They said it was 1800 years to a day since the resurrection
of Christ, and they professed to believe that their church was the "Church
of Christ" once more restored to the earth, holding the keys of authority,
and having the power to bind and loose and seal on earth and in heaven.
Within a week or two Smith added to his reputation by performing the first
great miracle of the "new dispensation," which was performed on a man
whose visage and limbs were frightfully distorted by a demoniacal
possession. Smith commanded the evil spirits to leave him in the name of
Christ, and the man said: "I see them going right through the roof." This
established the fact in the minds of certain people that Smith really had
a divine mission; but at the First Mormon Conference in June, Smith found
himself at the head of a visible church of only thirty members. This small
number of adherents showed that converts were not to be rapidly made in
that vicinity. Still, the excitement concerning the new Mormon doctrines
spread through Western New York into Northern and Eastern Ohio. Members
were sent West to preach and found churches wherever people would listen
to them, and they made many converts.
In December, 1830, Sidney Rigdon, a Campbellite preacher near Mentor, O.,
became a convert. He was erratic, but very eloquent; self-opinionated, but
well versed in the Scriptures; and in literary culture and intellectual
force was the greatest man among the early Mormons. After this the new
sect strengthened and spread.
Joseph was a veritable Numa Pompilius in the frequency and fitness of the
"revelations" he received for the guidance of his people in things great
and small; and seeing that but few followers were gained by him near his
home in New York, while many converts were being gathered in Ohio, he had
a revelation that Palmyra was not a place for the Saints to prosper in,
and he talked of the New Jerusalem in the West, and announced that it was
time for the faithful to remove with him to _Kirtland, O._
Smith has often been called the "American Mohammed," and Mormonism has
been compared to Mohammedanism; and in many respects they _are_ strikingly
similar, although in so far as Mormonism resembles Mohammedanism it is
true, as Dr. Jessup said before the Presbyterian General Assembly at
Saratoga, it is only "a pinchbeck imitation of a putty original." In
nothing, however, is there a greater similarity between those two
religions than in their history. Both Mohammed and Joseph Smith were the
subjects of fierce opposition and even persecution, and they both were
compelled to flee for their lives. The Mohammedans always reckon their
time from the "Hegira," or flight of the Prophet from Mecca to Medina; but
while the Mohammedans have only _one Hegira_ in their history, _the
Mormons have four_. And, for convenience, we will consider their history
under these four divisions.
CHAPTER II.
HISTORY OF MORMONISM (_continued_).
_The First Hegira_ from Palmyra to Kirtland--The first Temple--Rapid
growth of the Mormon Church--Brigham Young and other missionaries sent
to foreign lands--The name "Latter-day Saints" adopted--Smith and
Rigdon compelled to flee from Kirtland--_The Second Hegira_--The
"Danites" organized--Rapid increase of the Mormons in
Missouri--Jealousy of the Missourians--Mormons driven across the
Missouri River by a mob--Their property confiscated--Their leaders
imprisoned.
The First Hegira or exodus of the Mormons was from Palmyra to Kirtland,
O., in 1831. This was a very tedious journey at that time, since they
moved onward in wagons, carrying their household goods with them. On their
arrival at Kirtland they were greeted by one thousand Mormons, who were
the converts of Rigdon and other Mormon preachers.
Kirtland is three miles from Mentor, the home of the late President
Garfield, and twenty-two miles east of Cleveland, and is situated in a
remarkably fertile country. As soon as the Mormons arrived there they
purchased a square mile of land, which they laid out in half-acre lots. In
addition they bought a number of farms. They evidently expected to remain
there a long time, since they erected a number of substantial houses, and
a most beautiful temple, which Smith called the "School of the Prophets."
All Northern Ohio looked on in astonishment when the Mormons built their
temple. It was, indeed, a remarkable structure. It was begun in 1832 and
finished in 1836, the entire cost being $40,000. There was but little
resemblance between it and the small meeting-houses common to the rural
portion of Ohio; and although now it is over fifty years old, yet it is in
good preservation, considering the neglect with which it has been treated,
and might easily be restored to its former beauty. It is now owned by
Joseph Smith, Jr., the son of the prophet, who, however, has no
affiliation whatever with the Utah Mormons.
From the time the Mormons arrived at Kirtland they increased with
astonishing rapidity, notwithstanding the fact that they were generally
hated. Rigdon preached to crowds of people who flocked there from every
part of the lake region to hear his eloquence. He seems to have had a
wonderful power over the people, and so great an influence that it is felt
even to the present day in that vicinity.
But the work of the Mormons extended beyond Kirtland. In the year of the
First Hegira it extended over several of the States, and in three years
afterward Mormon societies were established in Canada, Missouri, Illinois,
Ohio, Virginia, New York, Vermont, New Hampshire, Massachusetts, and in
nearly all of the Northern and Middle States and in some of the Southern
States. A large number of converts were made chiefly through the
earnestness and captivating eloquence of the Mormon preachers; for the
more intelligent and better educated were sent out for that purpose.
Besides, these missionaries had no compensation, and this was one secret
of their successful preaching. They braved every danger and faced a
frowning world rejoicing in tribulation. And then, too, the Mormons were a
community who had all goods _in common_; and this fact threw a
fascination over the new faith to thousands of uneducated people. They
heard Scriptural expressions used by the leaders, but they had only a
vague idea of what it was they professed; but still there was a novelty
about the movement that captivated them, and they were willing to be led
by insinuating men. Therefore the Mormon preachers won converts wherever
they went. Rigdon said that Kirtland was only the eastern boundary of the
promised land, and that from thence it would extend to the Pacific Ocean.
They were not content, however, to obtain followers only in our own
country. In May, 1835, missionaries were sent to foreign lands to make
proselytes; among the foreign missionaries was Brigham Young, who had
joined the Mormons at Kirtland in 1832, and was ordained an elder.
Previous to this, at a conference of elders on May 3d, 1833, the name
"Mormons" was repudiated and that of "Latter-day Saints" was adopted.
In 1835 Smith issued a command that the elders, who numbered between three
and four hundred, "should seek learning, study the best books, and get a
knowledge of kingdoms, countries, and languages." A professor of Hebrew
was hired to teach that language, and a seminary erected, which is now
used by the Methodists of Kirtland for their church.
The Mormons only remained in Kirtland seven years. Trouble had long been
threatening, but it culminated in 1838, when Smith and Rigdon were
compelled to flee on account of their bank bursting, with loss and
annoyance to many sufferers. They fled to Far West, Mo., where the main
body of their followers had in the mean time settled. This may be called
the SECOND HEGIRA.
It was on this particular westward march that the prophet organized a
military command and a body-guard, and began to assume the prerogatives of
his high military as well as spiritual mission. He had two hundred
disciplined men-at-arms after he reached the State line of Missouri as his
body-guard. They were called "Danites," and their conduct is said to have
precipitated the tragic scenes that were followed by the expulsion of the
Mormons from that State.
There had been some Mormons in Missouri since 1831 when Oliver Cowdery,
one of the original members of the Mormon Church, was sent there to look
for a fitting locality for the New Jerusalem, and, as they said, to
evangelize the Indians and Gentiles generally. His report of Jackson
County, Mo., was so favorable that Smith and Rigdon directed their steps
thither under the greatest difficulties in travelling, making a portion of
the distance of over three hundred miles on foot. On their arrival at
Independence they were so charmed with the country that they at once
selected it as the place for the New Zion; and, to silence all cavil among
his followers, Smith had a "revelation" to that effect.
The site of the temple was chosen with all the ceremony they could muster
for the occasion. Here, Smith said, the Latter-day Saints would finally
gather, Christ would appear in person, and the Mormons would reign a
glorious and triumphant people for a thousand years.
Smith and Rigdon returned again to Kirtland and remained there until 1838;
but meanwhile the Mormons increased rapidly in Missouri, settlements being
made not only in Jackson County, but also in Clay, Ray, and Caldwell
counties; and with their habitual industry and thrift they made homes of
comfort and rapidly gained wealth.
But while their general cause advanced, they were correspondingly hated
by their neighbors. _Jealousy and politics_ seem to have been the chief
causes of this animosity. They had acquired so much property that the
Missourians thought they would have "the rule of the counties" through
their numbers and property. Besides, the Mormons were wont to boast of
their political ascendancy. They called their prophet the
commander-in-chief of the armies of Israel. They said that State would
soon be in their hands, and finally the whole country. And the facts
seemed to justify this braggadocio, as the whole of Jackson County was
theirs, and converts were flocking to their ranks in great numbers.
Accordingly, a public meeting was held at Independence by the alarmed
Gentiles, which resulted in the Mormons being driven across the Missouri
River by an infuriated mob into Clay and Caldwell counties.
With this dispersion the other Mormon settlements suddenly developed into
places of importance, particularly a town called Far West. It was here
that Smith and Rigdon came when driven out of Ohio in 1838. With their
coming a new impetus seems to have been given to the Mormons. With all the
vexations caused them by their enemies, mills, workshops, farms, and
industries of many kinds sprang up in the wilderness.
With all these tragic circumstances there grew into a terrible reality one
of those wild and romantic histories which could only have taken shape on
a Western frontier, and which was developed by these unusual incidents,
and by the vanity and egotistical spirit evinced by the Mormons. They
claimed to be a chosen people under special divine direction. They shrank
not from urging such prerogatives and acting upon them. They were the
Saints, and all other people were Gentiles. They were the Lord's Saints,
and the earth was the Lord's. They were led by an inspired prophet.
Consequently, whenever the day of election for civil officers came, they
must vote solidly the Whig or the Democratic ticket, just as the leader
should indicate. It is obvious to any one knowing the fierce zeal of
partisan politics how this course on the part of the Mormons would subject
them to constant embroilments with surrounding citizens. Mutual acts of
plunder and retaliation between the Saints and Gentiles became frequent,
and they were terrible in their consequences. We must recollect all the
while that the Mormons were the persecuted party on account of their
eccentricities; and in a spirit of retaliation they in many instances
drove their opponents from their immediate vicinity, burning their houses
and confiscating their property. Worse than all, they drove some women and
children into the woods, and two children were born of homeless mothers.
This was the crowning event that fired the Missourians into a war of
extermination against the Mormons; and in consequence the State troops
were called out by the Governor, as he said, "to enforce order upon all
citizens, even if it was found necessary to exterminate the hateful and
obnoxious Mormons," _who were presumed to be in the wrong_.
A fearful drama followed under the leadership of Major-General Clark, who
is described as being as rude as the most uncivilized of Mormons. He
allowed the enemy to withdraw from the State, but he took all their lands
and property to pay the cost of the war. The Mormon property thus
confiscated was worth nearly two millions of dollars, _and that
confiscation was undoubtedly an act of lawlessness and injustice_.
The Mormon leaders were arrested and put in jail, and at a court-martial
it was decided to have them shot; but that act would have been so grossly
unlawful that, on the protest of one of the generals, the court rescinded
its orders.
With their leaders in jail, the Mormons submitted to the conditions of
peace offered them, and prepared to withdraw from the State into Illinois,
where Joseph Smith and his fellow-captives joined them after breaking from
prison while their guard was in a drunken slumber.
CHAPTER III.
HISTORY OF MORMONISM (_continued_).
_The Third Hegira_--Sufferings of the Mormons during their journey
into Illinois--An account of the murder of Mormons--Influence of this
persecution on the minds of Mormons at the present time--_Nauvoo_--Its
location--Its growth--The second Mormon Temple begun--Other public
buildings--Laziness whittled out of Nauvoo--Internal dissensions among
the Mormons--Political troubles--Smith nominated for President of the
United States--Warrants issued against the Mormon leaders--Constable
driven out of Nauvoo--Civil war threatened--Smith asked to submit to
trial--Murder of Joseph Smith and his brother--Rigdon excommunicated
and Brigham Young made leader--Consecration of the "Pride of the
Valley."
The _Third Hegira_ or exodus of the Mormons was far more tragical than
either of the previous ones. Twelve thousand Mormons arrived on the banks
of the Mississippi River late in the autumn of 1838 in the most unhappy
plight. Their houses had been burned, their fields laid waste, and they
were nearly or quite destitute of every personal comfort. Every indignity
which had been offered to the Missourians by the Mormons was returned with
usury; and so terrible were their sufferings that the hearts of the
Illinois citizens were so touched by their distress that they received
with hospitality those who had travelled over the bleak prairies and
storms of wind and rain and snow. The aged, the young, and the sick had
been alike houseless and homeless in the most inclement season of the
year. Many who left homes of abundance died from exposure to the pitiless
elements.
A Mormon poet wrote concerning these times:
"Missouri,
Like a whirlwind in her fury,
Drove the Saints and spilled their blood."
And if we can look at this part of their history calmly and impartially,
can we fail to see that Missouri's treatment of the Mormons was inhuman,
unlawful, and impolitic?
A Mormon historian of these persecutions tells how twenty of the Mormons
in the flight to Illinois, sleeping in a log cabin by the wayside, were
shot dead through the crevices; and after the massacre was over, a boy who
had been concealed was dragged out from his hiding-place under a forge and
shot, while his murderers danced around him. This historian further
writes, after relating a number of such instances Of Gentile cruelty: "We
may forgive; BUT TO FORGET--NEVER." And no wonder. Their treatment was
barbaric, and to-day it is looked back to by the Mormons with just rage,
and is used by them to awaken in the minds of their children the same
spirit of hatred against a Government which has persecuted them from their
very beginning.
When to-day it is said that the Mormons would not be molested if they
would give up polygamy, they answer that those early persecutions took
place before they adopted this doctrine. The fact is, that the mobs which
attacked the first Mormons were made up in great part of the same low
element that mobs the Salvation Army--a coarse rabble that, like a
bull-dog, is ready to attack anything new. And as one nowadays hears a
Mormon tell the story how the fathers of his people were driven out from
their homes and forced to endure hardships untold and establish new homes
elsewhere, if the hearer is not beguiled into sympathizing with the
sufferers, he sees how the truly romantic story of those early days can
fire the Mormon heart. He can then realize how many a young man who, for
its own sake, would care nothing for his Mormon creed, will be ready to
fight desperately for it in his indignation at the persecutions heaped
upon his fathers. Thus, the remembrance of the persecutions through which
their early leaders passed in Missouri operates as a strong power to
support the zeal of the Mormons to-day.
After such trying and tragic events, their property lost and their health
greatly shattered, one might suppose that the Mormons would have been
ready to abandon their faith; but no, they were too strong in their belief
for that. Their endurance was, indeed, _marvellous_. They clung to each
other with great tenacity, and much pity was awakened in their behalf,
because it was generally believed at the time that they had been treated
with great injustice. Soon Smith was presented with a large tract of land
in Hancock County, Ill., and immediately he had a "revelation" that this
was the "centre spot," and he commanded the Saints to assemble there to
build a city and a temple. The angel told him to call the city _Nauvoo_,
which he said meant "_The Beautiful_."
It was located on the east bank of the Mississippi River, forty miles
above Quincy, Ill., and twenty miles west of Burlington, Ia. It was
situated at a bend of the river on rising ground, which commanded a
magnificent view of the Mississippi for many miles. The land given to
Joseph was divided into lots and sold to the Mormons, by which he realized
over one million of dollars.
The Saints from all quarters responded to the call to hasten to the new
city, and it immediately grew in importance. The Legislature granted it a
charter with extraordinary privileges, including the authorization of a
military body, afterward known as the "Nauvoo Legion," a corps to which
all the male Mormons capable of bearing arms belonged. Nauvoo became the
capital of the world to the Mormons, and attracted general attention. It
was changed from a desert into an abode of plenty and luxury. Gardens
sprang up as if by magic, fragrant with the most beautiful flowers of the
New and the Old World, whose seeds had been brought from distant lands as
souvenirs to the New Zion; broad streets were laid out, houses erected,
and the busy hum of industries was heard in the marts of commerce.
Steamboats unloaded their stores, and passengers came and departed for
fresh supplies of merchandise; fields waved with golden harvests, and
cattle dotted the neighboring hills.
As might be expected, some adventurers, robbers, and people of a generally
disreputable character joined the community to cloak their villainous
deeds in mystery and religion. Speculators, too, came and bought property
with the hope of large remuneration. These two classes of persons became
the source of much strife among the Mormons themselves, and between the
Mormons and Gentiles.
But, marvellous to relate, within three years after their expulsion from
Missouri the Mormons had a prosperous city of 10,000 people, while near
the city were at least 20,000 more, and in the whole United States and
elsewhere they numbered about 150,000, _not much less than their present
number_.
Soon after the city of Nauvoo had been laid out, the selection was made
for a remarkable temple which should be the crowning triumph of the wealth
and perseverance of the Saints, all of whom were called to contribute to
its erection by time and money. The foundation was laid with military
ceremonies April 6th, 1841.
This unique building was made of finely-polished white limestone, and
stood in the centre of a four-acre lot. It was 120 feet long by 83 feet in
width and 60 feet in height. There were two stories in the clear and two
in the recesses over the arches, making four tiers of windows--two Gothic
and two round. There was a carved marble font resting on twelve life-sized
oxen in marble in the basement for baptism. In structure the temple
resembled no other church edifice, but was remarkably unique and graceful
in its proportions, particularly the front of it, with its six fluted
columns, its carved Corinthian caps and broad piazza. The walls were of
massive thickness. The architectural ornaments of the interior were "holy
emblems," and the spire upon the tower, which was 100 feet in height, was
tipped with a gilt angel and his Gospel trump. Barnum, it is said, had
this gilt angel in his New York Museum for years after the destruction of
the temple.
The other public buildings in Nauvoo were the Seventies' Hall, the Masonic
Temple, the Concert Hall, and the large hotel which the Prophet said was
to be the "mission-house of the world," where he would entertain emperors,
kings, and queens from the Old World, who would come to him to inquire of
the new faith.
This city, although peculiar, had many _excellent features_. There was no
licensed place to sell liquors, and drunkenness was almost unknown. It was
well governed. All was order and peace. There was great thrift and
industry among the people. Loafers or idlers were in disrepute. If a
stranger entered Nauvoo and was found to be lazy he was at once "whittled"
out of the town by the deacons. This whittling process was a very
ingenious thing. It was a method by which the suspected person was
followed by certain officials who surrounded him or his abode, and in
unison whittled at sticks carried for the purpose. At first it might seem
a matter of accident; but its continuance from day to day was too much for
human endurance, and the undesirable stranger departed to the satisfaction
of his tormentors. Perhaps it would be a good thing if we had some similar
way of ridding ourselves of idlers all over our land.
But with all these good features, there were some indications of the
purpose of the Prophet to introduce polygamy, although his sons deny that
he ever practised it or even believed in it; but, however that may be,
intestine quarrels on the subject of polygamy and other dissensions in the
Mormon ranks served to bring on a crisis in affairs at Nauvoo in 1844,
which resulted in the murder of Joseph Smith and his brother, and the
expulsion of the Mormons from the State.
The real causes, however, were the same ones that operated against them in
Missouri. The people in the neighborhood were jealous of the
rapidly-growing and flourishing city. They complained that their property
disappeared mysteriously, perhaps stolen by the adventurers and robbers
who had joined the Mormons just to commit such deeds under a cloak, and
for whose acts the Mormons, as a people, were not to blame. But the chief
reason was political. Smith began to agitate the question of a restitution
of the property they had unjustly lost in Missouri. He visited Washington
and had an interview with President Van Buren, who said: "Sir, your cause
is just, but I can do nothing for you."
The Mormons boasted that they had 100,000 in the faith throughout the
country and that their vote was a balancing power. They voted in a body on
all political questions. They even carried their arrogance so far in 1843
as to nominate Joseph Smith for President of the United States, and they
have always declared that if he had lived until the next election he would
have obtained that office. The Illinoisans, at any rate, believed that the
Mormons determined to rule their State and intended to set all laws at
defiance; and it was this belief that stirred their most bitter animosity;
but internal dissensions among the Mormons gave them an opportunity to rid
themselves of them in a most tragic way.
On account of troubles among dissenting Mormons, warrants were issued
against Smith and other Mormon leaders; but the constable who served the
warrants was driven out of Nauvoo. This act fired the smouldering hatred
of the Illinoisans into terrible activity. The county authorities called
out the militia to enforce the law. The Mormons hastily armed, and a civil
war seemed impending, when the governor asked the Smiths to surrender and
take their trial as the best means of satisfying the turbulent parties.
Now the charter of Nauvoo had been so cunningly devised that the State
authorities were almost excluded from jurisdiction within its limits; and
so the Smiths, feeling sure of an acquittal, obeyed the summons of the
governor. They and other Mormon leaders were then conducted to Carthage
and indicted for treason, and lodged in jail.
But on the 27th of June, 1844, an infuriated mob took matters in their own
hands, decided to administer justice after their own fashion, and attacked
the jail early in the morning. They broke down the doors of the rooms
where the prisoners were confined, and horribly massacred Joseph and his
brother Hyrum.
Now, those two persons were defenceless prisoners, and the Governor of the
State had pledged to them safe conduct to the jail and before the court.
Their murder was nothing else than _a most foul assassination_, the
gravity of which was augmented by the fact that it was perpetrated by
those who claimed to be upholders of law in contradistinction to the
Mormons, who (they said) desired to set law at defiance.
But, besides being an act of lawlessness, it was the most impolitic thing
that the people could have done. The martyr-like death of Smith threw a
mantle of dignity over his person and a halo of consecration around his
character that could in no other way have been secured; and it is
reasonable to believe that, had Smith lived on, his own many weaknesses,
the vulgarizing of revelation at his hands, the growing suspicions and
disaffections of the faithful, and the fierce rancor and dissensions of
the factions would have shivered Mormonism into pieces and sunk the
fragments into depths too obscure for the searching of further history.
The Mormon people, with a self-control seldom seen, sought not to take
into their own hands any measures of vengeance for the murder of their
chieftain. After recovery from the first consternation over the awful
tragedy, they began to ask themselves, Who shall rule the Church? Sidney
Rigdon had already assumed the role of chief functionary, and had a
revelation on this subject. But Brigham Young, who was President of the
Twelve Apostles, hurried to Nauvoo from his mission in Boston; and by his
shrewd sense, firm will, and practical ability he succeeded in gaining the
leadership. Rigdon, who was accused of disaffection even in Smith's day,
was excommunicated, and Brigham was triumphant. He was strong where Smith
was weak--in prudence, sagacity, common-sense, and practical energy. These
natural Cromwellian qualities he brought to the front and put and kept in
force. He endeavored to heal matters between the Mormons and the Gentiles
by pacific advice, but contentions waxed rather than waned. The charter of
Nauvoo was repealed by the State Legislature in 1845, and Young gave out
the edict that the Mormons must leave Illinois.
But, in the midst of these stirring and exciting scenes, the Mormons gave
a curious exhibition of their faith in Joseph Smith. He had predicted the
completion of the temple, and Brigham commanded his followers to remain in
Nauvoo in order to fulfil the revelation of the Prophet. Unheard-of
exertions were made to carry out this command, and the temple was finished
to its minutest ornamentation. When it was ready, the Mormons flocked into
the city from every quarter, and there was great rejoicing over the
consecration of "The Pride of the Valley," as they called it. The interior
was elaborately decorated with festoons and wreaths of flowers, chants
were sung, prayers offered, and lamps and torches lighted to make it
resplendent. When all this was done, the walls were dismantled, the
ornaments taken down, and the symbols of their faith removed, to leave the
noble building to be trodden down and profaned by the Gentiles.
Then began the FOURTH HEGIRA or exodus of the Mormons, the most tragic of
them all.
CHAPTER IV.
HISTORY OF MORMONISM (_concluded_).
_The Fourth Hegira_--Young's shrewd plan of a Western
Kingdom--Nauvoo's sad end--Journey of the Mormons to Council
Bluffs--Young's forethought--The trip of "The Pioneers" across the
wilderness--The halt at Salt Lake Valley--Young leads the remaining
Mormons from Council Bluffs to Salt Lake--Their entertainment during
their march--Folly of the Illinoisans in driving them out into the
wilderness--Probable result of tolerance of the Mormons--Life begun
anew in Salt Lake Valley--Salt Lake City established--Mills and
workshops established and the Great Temple begun--Increase of the
Mormon population--Value of their property in Utah--Public schools--A
final brief glance at their history--How the MORMON PUZZLE will not be
solved.
Brigham long ere this had decided that his people must flee away to some
remote region where collisions and conflicts should cease; and his sturdy
will and untiring energy were exerted to carry out this decision. He
selected California as the future residence of the Saints. At that time it
formed a part of Mexico, and consequently was beyond the control of the
detested Stars and Stripes and the uncomfortable people who had thrice
expelled them from their dwelling-places. Brigham made known his purpose
to the people and declared that they would move as rapidly as possible
across Iowa to the Missouri River into the Indian country near Council
Bluffs that season.
This new exodus began in February, 1846, the bleakest and coldest month in
the year in that section of the country. An indescribable pageant of
ox-carts and mule-teams, loaded with women, children, and all sorts of
furniture passed out from Nauvoo to the miry tracks of the prairies; but
the spirits of all, except the sick and helpless, were unbroken. Here
Brigham Young proved himself the general as well as commander. He directed
every detail of the evacuation. He arranged that the population should not
move in a solid body, so as to disturb by their numbers the inhabitants of
the sparsely-populated country they would traverse, but they should move
in sections carefully selected, following each other at short intervals of
time.
But in spite of this preparation there was a report that some of the
Mormons intended to remain, and, in violation of the promises of the
State, the Illinoisans called out the militia, and _drove the defenceless
residents who remained from their homes at the point of the bayonet_,
after bombarding the city for three days and nights. This was in the month
of September, 1846. Thus ended Mormon history in Illinois; thus ended the
history of Nauvoo, which is as wonderful as that of any city ever built.
Its rise, progress, and destruction occupied only seven years, but many of
its mysteries have yet to be told.
Meanwhile, Brigham was leading his companies across the prairies to
Council Bluffs, their temporary halting-place. Men and women had been sent
forward through Brigham's foresight to plant crops by the wayside for
those who should follow to gather; but still there was terrible suffering
and much sickness among these bands, who toiled onward obedient to their
leader's direction. Dreams of a Mormon Empire, however, upon the Pacific
coast consoled the people in great measure for the loss of the homes from
which they fled and the hardships of their journey. As they moved slowly
across the plains in 1846, the hopes which inspired them are well set
forth in John Taylor's hymn, "_To Upper California_:"
"We'll go and lift up our standards,
We'll go there and be free;
We'll burst off all our fetters,
And break the Gentile yoke."
Having reached Council Bluffs, Brigham then was compelled to make
arrangements for the completion of the journey. The obstacles in the way
of this intention would have intimidated a less courageous man. There was
still about two thousand miles to traverse through an almost unknown
country before the Pacific would lie before them. If at that time it was
difficult to transport armed troops through the wilderness, what skill and
energy must it not have required to send a nearly unprovided-for, feeble,
and impoverished company of men, women, and little children such a great
distance? But his wisdom and forethought controlled the whole matter.
In 1847 Brigham and one hundred and forty-two pioneers pushed resolutely
westward over the wilderness track for eleven hundred miles; but while
they were on their journey they learned that California had been conquered
from Mexico, and that the Stars and Stripes were there supreme. They
therefore halted on their arrival at the Salt Lake Valley, and Brigham
Young, attracted both by the natural beauty and resources of that region,
determined to make it the future residence of the Saints.
They arrived in the Great Salt Lake Valley July 24th, and, ever since,
that day is the great day of celebration for the Mormons, eclipsing the
Fourth of July entirely. These pioneers began improvements for domestic
comfort and prepared as far as possible for the residence of the Saints
who were still at Council Bluffs in sickness, poverty, and discontent.
Getting matters into material shape, Brigham returned to Iowa, where his
presence seemed to inspire the expectant Mormons.
In the spring of 1848 they started from Council Bluffs for Salt Lake; and
where in the history of our country will you find a more daring act than
this of Brigham Young's? And where will you find a more heroic one than
this of the Mormon people? Well has it been said: "It was a pilgrimage
which has not been paralleled in the history of mankind since Moses led
the Israelites from Egypt." They had sickness, weariness, skirmishes with
the Indians; but they also had their pleasures and rewards in this
extraordinary journey of several months. They were surprised with
beautiful scenery, and they languished over dreary wastes. Brigham told
them stories, encouraged dancing to make them merry, and had theatrical
performances to distract their attention. Children were born, and numbers
died and were buried on the route, but they pressed on under their
leader's direction for their new home beyond the States and their enemies,
and in the autumn of 1848 crossed the Wahsatch Mountains and reached the
Salt Lake Valley, their future home, although at that time a wilderness.
Remember that this exodus was undertaken with the express purpose of
placing themselves beyond the reach of the statutes with which their faith
was in conflict; but while they were journeying toward their land of
promise, it was conquered by the United States from Mexico. Nevertheless,
they were in a remote and uninhabited portion of the national domain, and
where mountain barriers and leagues of wilderness lay between them and
those whom they regarded as their persecutors.
Now, it seems to me that the Government and people of Illinois did a most
impolitic thing when they drove the Mormons from their State into the
wilderness of the West. I firmly believe that if the Mormon Community had
been allowed to remain at Nauvoo, free to develop its theories, in so far
as they did not involve illegal acts, and in so far as they did, amenable
to the law, but without illegal interference, the subsequent results would
have been greatly changed.
Undoubtedly the best safeguard against error and its results is the
influence of truth; and the magnetic current of truth which mingles with
the common-sense of the people in every circle of society in a land like
this may be trusted sooner or later, without the aid of means outside the
law or extra proceedings within the law, to prevent the propagandists of
error, however they may associate, from doing serious damage to society.
Had the Mormons remained in Illinois and been treated humanely, in free
contact with the healthful currents of the life about them, the
irresistible influence of a hostile public sentiment and of laws humanely
exercised would undoubtedly have made the Mormon problem a matter of
little concern. To assert the contrary is to assume that law is inadequate
to the protection of a community from overt acts, and that the barriers of
religion and morality are insufficient for the protection of an
overwhelming majority against the contaminating influence of a generally
despised minority. We think we are warranted in making the statement that
the people and authorities of Illinois are in great measure responsible
for the development of a structure whose abnormal features, destined to
sure decay in that State, were driven to deeper root by persecution and to
free growth by exile. It is certainly evident that _their treatment of the
Mormon organization_, aside from considerations of Christian charity and
humanity, was _lamentably wanting in political wisdom_.
But it is said they were a set of cut-throats and libertines, who should
have been banished from all civilized society or cast in the depths of the
sea. But that idea is doubtless a wrong one, and never had its origin in
any mind except one full of prejudice. A picture, which we may
unquestionably accept as a fair one, of the Mormon Church in Nauvoo was
presented in the diary of the late Josiah Quincy, published in the
_Independent_ a few years ago. His dispassionate judgment did not lead him
to the conclusion, so general in those days, that the followers of Joseph
Smith were for the most part cut-throats, marauders, and libertines; on
the contrary, while finding in their fanatical ardor that which opposition
might develop into a disturbing element in society, he credits them with
qualities such as temperance, industry, and thrift, which are among the
most important essentials of good citizenship.
And, then, we invite you to look upon the thousands who poured over the
Wahsatch Mountains and descended into the fair valley below. What think
you of the _men_ who have toiled with unmurmuring bravery for months
through dangers of ambush and storm and flood on their westward way? Are
these all pretenders and knaves, or the willing dupes of such? Does this
theory, or the idea of lust suggested by the doctrine of polygamy (which
was not announced until four years afterward, and has never been practised
by more than a small fraction of the Mormon population), afford a
sufficient explanation of the spirit which animates this multitude to
espouse a common cause, to accept obloquy and exile, and to meet the
perils of the wilderness in the face of approaching winter? In this
stubborn adherence to a common purpose, in this fierce battle with
adverse circumstances, in this devotion to wives and children, do we find
evidence to warrant the belief that the aged men, the stalwart husbands,
and the youth of this great company are moved solely or chiefly by the
lowest and basest of aims?
These hundreds of gray-haired _women_, too, in the passionless calm of old
age; these many mothers with patient endurance bearing their part in the
struggles of this strange life and caring tenderly for their babes; these
young wives adhering to the fortunes of their husbands; the maidens found
in so many groups--are these representatives of womankind unreasoning
bond-creatures or depraved women whose chief mission is to minister to the
caprices and passions of base and brutal men? Is all of this endurance of
trial with a devotion approaching heroism the outcome of charlatanism,
hypocrisy, and libertinism? He who will answer these questions in the
affirmative must be a blind student of nature and human history. No. To
account for a movement like that which led 10,000 people into the
wilderness, casting themselves upon the future with a wonderful faith and
daring, requires an inspiration based upon something deeper and stronger
than the altogether grovelling and mercenary motives which suffice to
unite the fortunes of those who are only adventurers or knaves? Yes,
whatever may be said of the honesty or sincerity of those who moulded the
belief of these thousands into its eccentric form, as they enter and take
possession of Utah, they present the unmistakable evidences of _a faith
founded on sincere conviction_.
Such was the beginning of the history of Mormonism in Utah, or DESERET,
"The Land of the Honey-Bee," as the Mormons called it. Imposition upon
credulity there doubtless was; ambition, charlatanry, and lust, each may
be supposed to have had its place; but nothing short of a belief to which
men and women gave themselves without reserve could have accomplished the
results seen. And only this, taken in connection with the mistaken policy
of the Government of the United States, can account for the subsequent
marvellous growth of the Mormon organization.
Lands were at once surveyed and placed under careful cultivation, and Salt
Lake City was made habitable. Settlements were established in every
direction, the soil was subdued and irrigated for cultivation. The people
built the city and began the temple and established mills, workshops, and
numerous industries under the personal directions of the ever-watchful
bishops. Missionary corps were newly organized for foreign lands, and an
Immigration Fund established which soon resulted in a swarming influx to
Utah from all parts of Europe.
The Mormons have increased in the last thirty years between five and six
hundred per cent. The Mormon population of Utah from about 11,000 in 1850
had increased in 1880 to a little over 120,000 out of a total of nearly
144,000. In place of a wilderness we find a vast cultivated domain
threaded by highways and railroads. The wild lands of 1846 in 1880 yielded
a product in cereals of nearly two million bushels, and in precious metals
a value of nearly nine million and a half of dollars.
In the year 1882 the total value of the assessed property of the Territory
was $25,579,000. The public schools of the Territory, from the number of
thirteen only in 1850, had increased in 1880 to three hundred and ninety,
maintained at a cost of more than $200,000.
All these marvellous results have been chiefly due to the enterprise and
thrift of a people expelled as outlaws from Illinois, and under the ban
of the law during most of their sojourn in Utah.
* * * * *
This, in brief, is the history of the Mormons. And who will say that it is
not wonderful and strangely unique? History, indeed, affords few examples
of the growth, from such humble foundations, of a fabric based on a
religious idea, so important and enduring as that which originated in the
supposed revelations made over thirty-five years ago to Joseph Smith, an
obscure resident in a country town of Wayne County, N. Y.
Born in 1830 of fanaticism and superstition; cast out from the place of
its birth immediately after; driven in contumely from its refuge in
Kirtland, O.; buffeted in Missouri, and driven to Illinois; baptized in
the blood of the Nauvoo riots, and compelled to fly into the wilderness,
and there developing into what it is to-day; with whatever contempt we may
regard its origin, with whatever loathing we may look upon its accursed
doctrines, it seems to me we are compelled to confess that there is
something in the Mormon organization which demands for its adherents, in
spite of its abhorrent features, a degree of respect and consideration.
They should be given as much respect, at least, as we would give the
honest Brahmin, Buddhist, or Mohammedan. Yea, more; for many even of their
latest converts have been taken from our Southern and Western States.
They have had four HEGIRAS, or exoduses, in their history thus far; and
many think they see indications, in the strong pressure of the law that is
now brought to bear upon them and the temporary flight of some of their
leaders, that they will soon enter upon another pilgrimage. And it is
supposed that Mexico will be their next resting-place. But the Mormons are
too strongly intrenched in Utah to be easily uprooted. They have too much
at stake there to leave unless driven out by the point of the bayonet, as
they were from Missouri and Illinois. But God forbid that this nation
should do anything which would drive them beyond the borders of our land
to infect the atmosphere of another! We can overcome this great evil in
this land of light and liberty far sooner and easier than it can be
overcome in any other land under the broad canopy of heaven. Nay, more; we
are responsible for it. It was bred and born in our country. Yes, this
iniquitous system sprang out of the bosom of the American nation; and _the
American nation is in honor bound to grapple with it and throttle it_. The
honor of the nation demands that it should be uprooted as speedily as
possible.
But the fact is, that we are confronted with a powerful organization, a
gigantic evil. And let no one suppose that a few words written on paper
sent out from Government headquarters at Washington would destroy this
system any more than a few words spoken authoritatively by Congress would
destroy Romanism or Presbyterianism in our land. Many years will be
required at the least for the effectual stamping out of the iniquities of
the Mormon system. The great PUZZLE to solve is this: What remedies will
be _effective_ and accomplish the object in _the shortest period of time_?
In endeavoring to find the solution of this puzzle, we must regard this
system in its THREEFOLD CHARACTER--viz.: as a _political_ system, as a
_social_ system, and as a _religious_ system. This we will endeavor to do
in the chapters that will follow.
PART II.
THE POLITICAL PUZZLE.
"The strange spectacle presented of a community, protected by a republican
form of government, to which they owe allegiance, sustaining by their
suffrages a principle and a belief which sets at naught that obligation of
absolute obedience to the law of the land, which lies at the foundation of
republican institutions."--PRESIDENT CLEVELAND.
CHAPTER V.
Mormonism a Theocracy--Manoeuvring for office the cause of the
expulsion of the Mormons from Missouri and Nauvoo--The "State of
Deseret" formed--Lands illegally obtained--Brigham's movable
house--Government officials compelled to flee--Federal troops
sent--The oath of disloyalty--The Endowment rites--The American flag
at half-mast--The control of the nation their aim--The political
puzzle stated--Its causes--Necessity of Government action.
The American nation seems to be slow to understand, and to all appearance
is unwilling to believe, that the Mormon Church is A POLITICAL SYSTEM as
well as a religious system, cherishing ideas and aims utterly alien and
inimical to Democracy.
But, in the first place, it is _essentially_ a political organization, its
president being acknowledged as the supreme pontiff of the world, with
both temporal and spiritual jurisdiction; and as such he is entitled to
the implicit personal and unquestioning obedience of all Mormons.
Mormonism is first and foremost a theocracy, and claims to exercise the
only legitimate civil authority under the sun. It has no feature more
characteristic and no purpose more fundamental or fixed than that of
entire and undisputed temporal authority. In short, in its very nature and
genius it is an organization transfused and overflowing with the virus of
disloyalty and treason.
As early as 1833 Joseph Smith was openly accused of "aiming at monarchical
power and authority," and in Missouri his followers inaugurated the
practice, which has always since been followed, of voting solid; and this
idiosyncrasy I have already stated was largely the cause of their
expulsion from that State.
Then, crossing to Illinois and wild with schemes for kingdom-building,
Smith's manoeuvring for votes and offices was amazing. By trickery he
secured a charter which made the city of Nauvoo independent of the
Commonwealth. He was determined to be civil head of Nauvoo from the first,
soon of the county also, erelong of the State, and eventually of the
nation. His political game was played so recklessly for years that at
length the fear and hatred of both political parties were incurred, and
they united to crush the office-seeking hierarch and expel his followers.
Then they made their enforced exodus westward for the express purpose
that, going beyond mountains and deserts, they might forever escape all
interference from the wicked rulers of this world, and could set up the
kingdom of God, with all its external forms. When they started westward
Utah was not a part of the United States, and there they expected to be
beyond the detested Stars and Stripes; but when they arrived there, much
to their chagrin and disappointment, the flag of the free was supreme over
all that region, it having been wrested in the mean time from Mexico.
Their plans, therefore, were completely shattered. Still they thought
something could be done by energy and resolution; and so they made haste
to set up a free and independent government, named "The State of Deseret,"
hoping that they would be received at once into the Union as a sovereign
State. The modest (?) limits they fixed for their State included an area
of about 700 miles square, or one tenth of the national domain. Deseret
would extend from Oregon to the Mexican boundary, and from the Rockies to
the Pacific, or over the whole, or large parts, of nine of our largest
Territories.
Brigham Young was elected governor of this illegal Mormon State, some of
whose illegal legislative ordinances were afterward incorporated into the
Territorial statute-book; and for many years after Congress organized the
Territorial government, this unlawful "State of Deseret" organization was
maintained, collision between the two being prevented by the fact that
Brigham Young was governor of both. The bogus State organization was the
controlling power. Under its influence all sorts of arbitrary
anti-American laws were passed by which leading members of the priesthood
became the virtual owners of the mountain streams, the timbers, and the
best part of the public lands. The right of the American people to these
lands was ignored, and through the incorporation of some thirty-seven
little villages in the rich valleys of Utah, more than 400,000 acres of
the public lands were arbitrarily withdrawn from the control of the laws
of Congress and appropriated by these priestly leaders. This was done for
the express purpose of preventing those who were not Mormons from securing
any of the public lands in Utah.
There is a block of 18,000 acres lying in the southern part of the rich
and productive Cache Valley north of Salt Lake City, which Brigham Young
secured by trampling the laws of the United States under foot. It is said
that he had a four-roomed house built on runners. Hauling it to the centre
of a section of land, each one of the four quarters would have a room on
its corner. Four men would sleep there one night, each occupying a
separate room; and the next day they would make pre-emption filings at the
land-office, while four other men would perform a similar act the next
day and night; and so on, until most of the beautiful Cache Valley was
thus entered. Soon afterward the men appeared at the land-office, paid
over $1.25 per acre, and then they deeded the land to Brigham Young.
When the Government of the United States first undertook to establish a
surveyor-general's office in Salt Lake City for the sake of surveying the
public lands and disposing of them in accordance with the laws of
Congress, the surveyor-general was given to understand that that country
belonged to the Mormons, and he had to fly for his life. In 1856 all the
representatives of the Government without exception had to escape from the
Territory to save their lives, and were plainly shown that Americans had
no rights in Utah.
And when, with a new body of Federal representatives, there soon came a
military force under General Sidney Johnston sufficient to compel respect
and obedience, Brigham Young cursed the Government, the troops, and the
Gentiles, and in his usual coarse and emphatic style declared that he
would "send them all to hell on wooden legs," and that they had better
supply themselves then, when lumber was cheap. I mention these facts
simply to show that the main object of the Mormon leaders from the very
first was to establish a separate and independent government of their own,
whose authority should be considered by the Mormon people superior to the
authority of the Federal Government. And this accounts for the conflict
which has existed between the Mormon authorities and the United States
Government for the past thirty-five years, and which is still going on.
But not only does this hostility to our Government arise out of the
fundamental idea of their religion as a THEOCRACY and hence opposed to
_democracy_; but also, and in great part, _because of their early
persecutions in the States of Missouri and Illinois, and the unavenged
murder of their chief, Joseph Smith, whom they regarded as God's greatest
prophet_. The inhumanity, barbarity, and injustice that was meted out to
them in their early history I have already mentioned; and in considering
this perplexing puzzle, we must recollect that the Mormons have some cause
for their enmity to our Government. _On account of wrongs done them, they
are the sworn enemies of the Government and people of our land._
They practise certain secret and mysterious ordinances known as
"ENDOWMENTS." To the faithful Mormon these are made to seem precious
initiatory rites whereby he is advanced in his knowledge of the true faith
and exalted by the possession of new privileges. In reality they are a
sort of crudely-acted religious drama, not unlike the miracle plays of the
twelfth and fifteenth centuries. God and Satan, Adam and Eve, and others
are persons in the drama. In its course there is a jumble of washings and
anointings, of grips, and key-words and new names, and the investiture of
each of the initiated in an Endowment robe. This sacred undergarment is
always thereafter to be worn next to the person, carefully shrouding it at
the last for its burial. There are also prayers and solemn promises and
awful oaths, with penalties more awful, appended. It has been charged
against these rites that they are scenes of indecency and licentiousness;
but probably the charge is false. Absurd, irreverent, and even blasphemous
they doubtless are, but it is to be believed not indecent.
Now, among the oaths there taken is one of resentful hostility to the
American nation for not avenging the death of Joseph Smith or righting the
persecutions of the Saints; and thus the secret endowment ceremonies act
as a powerful agency in ministering an unpatriotic, if not treasonable,
bent to the Mormon system. Every Mormon who passes through the Endowment
House takes an oath of eternal enmity against the people and Government of
this land.
Yes, the fact is that there are 130,000 people in Utah cursing the
American flag! And this was clearly seen on the Fourth of July last
(1885), when the Stars and Stripes were hung at half mast on the Mormon
buildings of Salt Lake City. Thus did they insult the whole American
nation, and show their disloyalty in an unmistakable manner.
They are taught to be traitors to the Government. The children do not know
the name of our President, and are told that John Taylor is their
President. Many of the Mormons are scarcely conscious that there is a
world outside of Utah. Salt Lake City is their Mecca, and John Taylor is
greater than all the kings of the earth. They all believe him to be at the
head of the Government, and that the laws are broken when his commands are
not obeyed. It is flatly denied that the State has any authority over
them, and it is expected that all Mormons will, if required, shed their
blood in resisting the civil power if it interferes with their laws and
customs.
The country at large seems blindly ignorant of the dangerous character of
this institution that rears its insolent crest in the very heart of our
country. The truth is, that in Mormonism we are confronted with an
organized treason against our Government and our laws. Its spirit is that
of rebellion. It will not down; on the contrary, it is growing and
spreading daily. The Mormons are penetrating Idaho, Wyoming, Colorado,
Arizona, Nevada, and Washington Territory. The income of the Church is
about $3,000,000 annually, and is used in propagating the faith.
Emissaries are sent to England, Sweden, and Denmark, proselyting the
ignorant, and bringing them to our shores at the rate of about two
thousand every year, to swell the number in their kingdom. One of the
probable objects to be attained by the promulgation of the doctrine of
polygamy was the speedier increase of their numbers than could be obtained
in the ordinary Christian way. Their number in our land at the present
time is about 150,000, and they openly boast of their power in politics.
Recently Bishop Lunt, of Cedar City, Utah, in addressing a gathering of
the Saints, declared: "We look forward with perfect confidence to the day
when we will hold the reins of the United States Government. That is our
present temporal aim; after that we expect to control the Continent." And,
after speaking of how rapidly the Mormons are spreading in the Territories
and in Nevada, he said: "All this will in time help us to build up a
political power which will, sooner or later, compel the homage of the
demagogues of the country. Then, in some great political crisis, the two
political parties will bid for our support. Utah will be admitted as a
polygamous State, the other Territories we have peacefully subjugated will
be admitted also, and then we will hold the balance of power and will
dictate to the country. In time our sacred principles will spread
throughout the United States."
That is their confessed plan, and in its execution they are shrewd and
far-seeing politicians. No men better understand how to run "the machine."
If any one takes the Mormon leaders to be fools, he is wonderfully
mistaken as to their capacity. But while this is a shrewd plan from the
Mormon standpoint, it seems to me that a great deal of alarming talk has
been needlessly uttered about the fact that the Mormons are no longer
staying in Utah exclusively, but are going into other Territories also and
trying to subjugate them. The scattering of the Mormons would be the very
best way to break up the evil which would result from their political
power. If only the Mormons were to divide up, and companies of them go to
every Territory, their political power would be broken; for they would be
but a small minority of the people of any Territory, and their votes would
be neutralized. The only danger is in their being so massed together as to
control by their votes the State or the Territory wherein they dwell; and
the United States and the Territories should be on their guard so as to
prevent their becoming a majority or even a large minority of the people
in any one State or Territory where there are Mormon colonies at present.
But it is not very probable that the Mormons will in the near future
become the controlling element in any Territory or State outside of Utah.
The only political puzzle that we have _now_ to unravel is in connection
with _Utah_; and it is caused by _two things_: The _first_ is that _the
Mormons are greatly in the majority_, the Gentiles numbering about 30,000,
while the Mormons number about 120,000. The _second_ is, that _the Mormons
always vote solid_. If only their vote would be divided, as the Roman
Catholic vote and the vote of other church organizations, the evil would
not be so great; but on account of the completeness of their church
organization, the vote of all the Mormons is under the control of the
priesthood. One need not study long to note how thoroughly and skilfully
organized for power the Mormons are. _One will directs_, and by
ecclesiastical communications and telegraphic wires the direction is
speedily known unto the utmost limit of the land of their habitation, and
promptly the entire massed body moves in the line directed. Petty offices
abound in the system, and greater offices are rewards. There is, in fact,
no organization on earth, unless it be the Jesuit, that is so well fitted
as the Mormon to interest and keep loyal the members, to combine their
faculties and forces, and to move that combination with efficiency and
power whithersoever one master-will dictates. It is a mighty, terrible,
solid pyramid, with John Taylor and his two counsellors for its apex; the
twelve apostles come next; then the seventy, the patriarchs, high-priests,
elders, bishops, priests, teachers, and deacons; then, last of all, the
women at the base. Every fourth man is an officer; and as every member is
sworn to obedience to the one above him, the result is that the head of
the Church always casts the vote of the whole body.
In an article on "The Mormon Church," by Victoria Reed, in the _Bay State
Monthly_, not long ago, it was stated as an illustration of the despotism
of this institution that at church conferences there is never a dissenting
voice, and at the polls always the same unanimous vote. Every Mormon has a
vote to be cast as John Taylor dictates; and while the leaders of the
Saints observe the forms of republican polity, their despotism is as
absolute in its control as any on earth.
The great political _fact_, then, that we have to deal with is this: One
of our Territories is in the control of a despotism, which defies our
National Government, passively perhaps, nevertheless effectually, and
scoffs and spits at its rulers.
THE POLITICAL PUZZLE is how effectually to wrest the Territory from the
hands of the Mormon Presidency, and establish there a Republican
government in fact as well as in form--a government which will be in
harmony with American principles and institutions.
Something, surely, should be done. The United States should not yield to
this anti-American domination over so large a strip of her territory. She
should assert her authority, and maintain it there as elsewhere throughout
our land. Surely, those who say "_let it be_" are not cognizant of the
_vast territory_ which is now governed by the Mormon hierarchy. As Joseph
Cook says: "The State of Vermont can be hidden away in one of the valleys
of Utah and be no larger than a babe in a bed of full size." Utah has
84,476 square miles of territory; Vermont only 10,200 square miles.
Massachusetts, with her 7,800 square miles, could be hidden away in one
corner of this Mormon kingdom. Utah is larger than all New England, and
about equal in size to the Empire State and Keystone State combined.
Besides, its position is central, in the most important mining region on
the planet; and also central in a group of undeveloped commonwealths,
containing nearly a third of the territory of the United States. No; our
Government dare not allow this Territory any longer to be ruled by an
authority which is in deadly hostility to it, and sanctions what the law
of the land condemns.
CHAPTER VI.
THE POLITICAL PUZZLE (_continued_).
THE POSSIBLE REMEDIES--The military remedy--The Government responsible
for the situation in Utah--The disfranchisement of
polygamists--Federal trustees for the Mormon Church
corporation--Confiscation of unlawful funds--False statements about
Mormons--Letters from the two Bancrofts--The dissolution of the
Emigrating Fund Company--The Federal Commission remedy--The Woodburn
bill, or Idaho statute.
The question at once arises, What remedies should we adopt to get rid of
this political evil--this _imperium in imperio_. The moral, the legal, and
the military are open to our choice.
There are some who think that the evil is so great and the danger to our
republican institutions so threatening as that there can be no adequate
remedy short of THE MILITARY. Such a remedy, they acknowledge, would be
severe, but the offence they consider as great beyond parallel, and the
exigency most grave.
But for one I am an advocate of peace. If there is any other possible way
of overcoming the evil, the use of the military arm should not be
advocated, for it would necessarily result in numberless widows and
orphans, and involve a heavy expense of blood and treasure. Bullets have
no eloquence for the American people. The less gunpowder we can get along
with the better. Our old wounds are not yet healed, and we are not
hankering after a fresh fray. The order from headquarters which would
summon the army to Utah would send a shiver through the heart of the
nation. Suppression by force of bayonet is _the very last resort_, and we
have not yet reached that point; and God forbid that we shall ever come to
that!
Besides, let us ask the question, Who is responsible for the present state
of affairs in Utah? We have already conclusively shown that the people and
authorities of Illinois were responsible for their isolation in the West,
since they drove them away from the surroundings that were calculated to
modify, and finally to change, the drift of sentiment. Yes, it was on
account of the un-Christian policy of the Illinoisans that we find the
Mormons in a Western domain wide enough for a kingdom, and practically as
far from the seat of authority as if responsible to a power beyond the
sea.
And what was the policy pursued by the National Government toward them
there? In the light of the fires kindled at Nauvoo, it would seem that
statesmanship would have discovered a necessity for the adoption of
measures calculated to restrain the evil tendencies of Mormonism and
prevent it from developing into an organization which must inevitably
sooner or later bring it into open conflict with the laws of the land. But
where in the records of Congress or upon the statute-books is there any
evidence of the really serious and statesmanlike consideration which this
movement demanded? There were a people openly seeking a refuge where they
would be free to disregard the popular opinion left behind them and to
transgress the laws of the Government to which they owed allegiance. Were
restrictive influences provided? Did the Government guard against the
realization of the boasted dreams of extended domain and self-government
entertained by this law-defying people by erecting guards against undue
encroachment on the public domain and by providing a government with the
necessary machinery for securing the impartial reign of law and order?
Were provisions made which would encourage the immigration into this
garden-land of any portion of the law-abiding thousands who were landing
upon our shores, and whose presence in Utah would have been a bulwark
against and an ultimate cure of the evils of Mormonism?
The facts are the best answers to these questions. There was a total
absence of wise legislation at the beginning. Afterward, laws were enacted
calculated to suit the use of those whom they should have controlled. Then
its laws and authority were nullified with impunity; and now we find a
people of law-breakers waxed strong and maintaining an attitude of
defiance to authority in the face of anathemas from the pulpit and the
press, and a hot fusilade of ineffective enactments from the halls of
Congress. This is the outcome of national legislation for Utah during the
last thirty-five years.
In view of the facts, we venture to affirm that the responsibility for the
present condition of affairs does not wholly lie at the door of the Mormon
Church, and much less at the doors of those who constitute the mass of the
Mormon people. Justice demands that the responsibility he laid at the door
of the Government and people of the United States.
And, surely, fire and sword are not the instruments with which to cure the
evils which our own supineness, want of statecraft, and mis-legislation
have permitted to poison the atmosphere. A Government which is itself
largely responsible for the evil it seeks to cure is in duty bound to
consider well and act wisely in the application of remedies.
But while the responsibility of the Government and people of the United
States binds them to the application of a cure for the evils invited which
shall not be intolerant or inhuman, it does not forbid the use of
_effective remedial measures_ suggested by political expediency and in
keeping with Christian charity. Still, it is well for us to remember that
we are bound as Americans to deal with this pernicious system on _American
principles_, and as Christians to deal with it on _Christian principles_.
The only measure which has yet been enacted looking to the cure of the
political evil in Utah was _the disfranchisement of the polygamists_ by
the Edmunds law of 1882; but although they have been disfranchised and
rendered inelegible to office, they are only about 12,000--a very small
fraction of the Mormons; and practically the old men, the Mormon leaders,
who have controlled the affairs of Utah for thirty years, have simply
abdicated in favor of their sons. Consequently the Territory is still
under Mormon rule, and the priesthood have it in their iron grasp. This
law is good so far as it goes, but does not go far enough to effectually
cure the evil.
But other and more radical measures have been _proposed_.
By the new Edmunds Bill, which passed the Senate on January 8th, 1886, it
is provided that _the President of the United States shall appoint
fourteen trustees to administer the property, business affairs, and
operations of the Mormon Church corporation_.
There is no doubt that this act strikes at the root of the political evil
in Utah, for the vast wealth of the Mormon Church in the control of the
priesthood is the foundation of their power. Nevertheless, the wisdom,
constitutionality, and effectiveness of the act are very questionable.
In the first place, if that law could be enforced, _it would open wide the
door of the meanest kind of political jobbery_. It is the most delicious
bit of patronage to which we have been treated for a long time. Fourteen
gentlemen are to be rewarded for distinguished party services by the
appointment to handle Mormon money. This is a new kind of party plum, and,
in my opinion, is simply infamous.
But, in the _second_ place, _there are grave doubts as to its
constitutionality_. It is with much hesitation that we call in question
the constitutionality of an act which is fathered by so conscientious a
constitutionalist as Senator Edmunds and carried by a large majority in so
conservative a body as the United States Senate. From _their_ standpoint,
perhaps, it is constitutional; but from another standpoint it seems to be
plainly unconstitutional. Congress is specifically prohibited from passing
any law respecting an establishment of religion or prohibiting the free
exercise thereof. The Mormon Church is a religious organization, no matter
how false its religion may be. The Edmunds Bill places it under the care
of the Government of the United States, and provides for the
administration of all its temporal affairs. Now, if this can be done
respecting the Mormon Church, it can be done respecting the Catholic
Church or any one of the many Protestant establishments in our land. And
who can doubt that if all the vast property, real and personal, of the
Catholic Church were taken possession of by the Government, and its
management placed in the hands of fourteen trustees appointed by the
President--who can doubt that it would prohibit materially the free
exercise of that religion by its millions of communicants in this country?
Clearly, then, the attempt to control the Mormon Church corporation by
Government officials is contrary to the letter and spirit of the
Constitution, and entirely foreign to the spirit of American institutions.
If the United States once enters upon the business of administering church
property, the Mormons may not be the last victims.
Besides, if Congress has the right to appoint trustees of a religious
corporation in the Territories, then the State Legislatures would have the
right to appoint similar trustees in the States, and there would be
nothing to prevent a legislative body governed by infidels from putting
all church property into secular hands, or a Protestant or a Roman
Catholic legislative body from dealing in a similar manner with the
trustees of churches of an opposite faith. And, therefore, we regard this
proposed act to place the control of the Mormon Church property into hands
antagonistic to its spirit as a most dangerous departure from American
principles.
But, in the _third_ place, _the act would, in all probability, be
ineffective_. It is precisely what the rules of blood and iron in Germany
under the inspiration of Bismarck attempted to do with the Catholic Church
a few years ago. Bismarck said just what Senator Edmunds said: "We do not
propose to prohibit anybody from believing in and practising the faith of
the Catholic Church, but the Government of Germany intends to take charge
of all its temporal affairs--to appropriate its property and administer it
as we see fit to do." But there in Germany, where the power of the
Government is absolute, this was found impossible.
And if impossible there, it will be doubly so here. Very likely if this
proposition should become a law, and trustees be sent into the Territory,
they would find themselves mere official ornaments without anything to do,
for they would find no funds of which to take possession. The Mormons say
that whatever property their Church has is owned and held, just as the
property of the Presbyterian or Methodist Church, by the respective
congregations. Formerly its property, real and personal, was held as that
of the Catholic Church is--by a trustee in trust, and administered in the
same way. The President of the Church, like the bishop, was the nominal
owner, but held it in trust for the various congregations or parishes; but
the Mormon Church authorities have determined that the property should be
held and administered by and for each respective congregational or ward
organization; and so you see that if trustees were appointed _they would
likely find that the Mormon Church Corporation had no funds_.
Along with this enactment, there is another which provides for _the
confiscating of the funds unlawfully gathered by the Mormon Church_.
Now, this act is not open to the same constitutional objection that the
preceding is. It is a legal proposal, for only $50,000 can be held by any
religious organization free from taxation; but its wisdom, justice, and
practicability are very doubtful.
Its execution would be exceedingly difficult, so that not many honorable
men would be willing to take the position of trustees of the funds which
such a measure would remove from Mormon hands. The difficulty of
separating the funds unlawfully gathered by the Mormon Church from those
which justly belong to it would be very great, if not insuperable. Hence
it would be very hard to defend such a measure from the serious charge of
arbitrary interference with the rights of property.
It cannot be defended at all, unless it is put on the ground that the
Mormon people, by continued hostility to the Government, have forfeited
all political rights of every kind--even the right of property. It cannot
be defended on the basis of justice at all. It looks to us to be a
proposed theft in the name and under the authority of law.
But, as has been said before, in all probability if this measure should
become a law, the trustees would find no funds at all; for they could
easily be transferred (nominally at least) to private parties.
Just here let me say that the people should be on their guard as to what
they believe concerning the Mormons and the wealth of their Church.
Charges are made that have no foundation whatever in truth, and small and
trivial circumstances are so exaggerated and warped that they appear as
crooked monstrosities, and are presented to the world as common Mormon
occurrences.
A great deal that is said and published about the large amount of funds in
the hands of the Mormon leaders, and the use to which they are put, has
not a scintilla of truth in it, although the persons who publish it by
word or pen, being misinformed, thoroughly believe it themselves. Thus, in
one of the most reliable missionary magazines in our land, in May, 1885,
it was stated on the best authority that the Mormons had a large
corruption fund, and as a sample of the purposes to which it is put by
them, it gave the following instance: "When Bancroft, the historian, was
in Utah recently, he was told that if he would write certain things in his
history of Utah, they would take two hundred and forty complete sets of
his works, which would give him $40,000."
The writer determined to use that statement as _a test case_. He, thinking
that the greatest American historian, George Bancroft, was referred to,
sent him a letter of inquiry as to the truth of the statement, and the
following was his reply:
"1623 H STREET, WASHINGTON, D. C., February 3, 1886.
"_Rev. R. W. Beers, Elkton, Md._
"SIR: Yours of February 2d is received. I am astonished that you
should attribute to me anything so false as that I have been in Utah,
and all that follows. You ought not to have needed to ask anybody
about falsehoods so palpable.
"Very respectfully,
"GEORGE BANCROFT."
But how should any of the great number of people throughout our land who
read the missionary magazine where that statement occurred know that he
had not been in Utah, and that the statement was false?
Then the writer, knowing of another great historian Bancroft, Mr. H. H.
Bancroft, the Pacific coast historian, made the same inquiry of him, and
received the following reply:
"SAN FRANCISCO, February 15, 1886.
"_Rev. R. W. Beers._
"MY DEAR SIR: In answer to your letter of the 8th inst., I would say
that the Mormons never asked me to insert anything in my history of
Utah, and never offered to take any copies of the work.
"Very respectfully,
"H. H. BANCROFT."
The writer then directed an inquiry to the person in Salt Lake City from
whom the statement in the magazine claimed to have been made, and asked
him his authority for his statement. The answer was: "The Bancroft alluded
to by me is H. H. Bancroft, the Pacific coast historian. His agent told me
the Mormons had agreed to take two hundred and forty sets of his complete
works in thirty-eight volumes, the gross amount of which (not the net
amount) would be about $40,000, if he would publish a certain kind of
history of Utah. Since Bancroft is a millionaire, the Mormon offer was not
very tempting."
But H. H. Bancroft flatly denies that any such offer was made him, and the
statement must clearly be pronounced untrue. And yet the person who made
the published statement was one of the leading Christian men of Utah,
desirous of disseminating nothing but the truth. He was misinformed,
whether intentionally or not.
There is a deep-seated prejudice against the Mormons in the breasts of
many in our land, which gives rise to many charges against them which have
no basis of truth whatever. We must, therefore, be on our guard, and not
believe quite everything that is published against them. Mr. A. M. Gibson,
legal adviser of the Mormon people at the national capital, says that the
reputed wealth of the Mormon Church amounting to millions "is all bosh;"
that "the Incorporated Church of Jesus Christ of Latter-Day Saints is
actually in debt to-day, and is a borrower of money." If that is the case,
surely if the trustees were appointed according to the new Edmunds Bill,
they wouldn't have many funds to handle.
Another measure to break the political power of the priesthood proposed in
the new Edmunds Bill is to stop the importing of converts from abroad by
_abolishing the so-called Perpetual Emigrating Fund Company and
appropriating its surplus property to educational purposes_.
This seems to me to have not a scintilla of justice about it. The
emigration fund was originated by people who had been assisted to emigrate
to Utah, dedicating the repayment of the money advanced to them to assist
others in the same way. It was an entirely voluntary contribution. I
cannot see what right the United States has to intervene to destroy an
immigration company, if it is legally conducted, simply because the
religious sentiments of the Mormons are obnoxious to the people of the
United States. If anything is settled in American national life, it is
that no man shall be called to account for his religious opinions. And so
this proposed act must be an arbitrary interference with the rights of
property. If Congress has the right to dissolve an Emigrating Company and
use its surplus property for educational purposes, then a Socialistic
State Legislature would have the right to dissolve a railroad corporation,
pay its debts, and take possession of its surplus for the common benefit;
and this, surely, is a socialistic doctrine which the great majority of
the American people are not yet prepared to accept.
Besides, it would be _ineffective_. The attorney-general would doubtless
find no funds to handle. The Mormons say that the emigration fund
practically ceased to exist years ago. The emigration of Mormons now, they
say, is the result of their own saving, with such assistance as their
friends and relatives in the United States give them; and consequently,
although the Emigration Company would be abolished, missionaries would
continue to go every year to foreign countries and land converts by the
thousands upon our shores and take them to Utah and other Territories to
strengthen the power of the priesthood.
Even if all of the measures mentioned thus far as contained in the new
Edmunds Bill were enacted, the great political evil now in Utah would
remain. The Territory would still be in the hands of the Mormons, and
consequently in the hands of the priesthood.
Another radical measure has been proposed, and was strongly advocated by
ex-Governor Murray and many leading Gentiles of Salt Lake City, and was
recommended by ex-President Arthur. The measure proposed is _the abolition
of all Territorial government and the instituting of a government by a
Federal Commission, appointed by the President, of nine persons resident
in the Territory_.
It is claimed that, if this commission was composed of upright, patriotic,
and practical men, identified as citizens with the interests of the
Territory, they would give an immense impetus to business of all kinds and
induce enterprising men to settle there, because there would then be an
assurance that Utah was to be in truth an _American_ territory.
Now, there is no doubt at all that that would be an _effective_ remedy for
the political evil in Utah. The only questions to consider are: Is it
_lawful_? Is it _just_? Is it _wise_?
Senator Edmunds has declared it _unconstitutional_; and although there are
precedents in its favor, yet its constitutionality may well be questioned.
Certainly the Territory would not have a representative form of government
under a Legislative Commission. The government would be an oligarchy.
Besides, not _all_ the residents of Utah are disloyal in sentiment and
feeling. There are at least fifteen thousand, and probably thirty
thousand, loyal citizens; but the proposed plan confuses the innocent with
the guilty, and so _cannot be defended from the standpoint of justice_.
ALL are disfranchised, Mormons and Gentiles, alike.
And, then, it is _not wise_. The Mormons in all likelihood would not obey
the local laws passed by such a commission, because they would have no
voice in their making. They would not regard them as entitled to respect,
and there would as a result be more internal disorder and disquiet than
there is now, so that immigration of peaceable citizens would be checked
rather than encouraged.
Then, it lacks wisdom when we look at the evil to be overcome. The
political evil to be overcome is the existence of a non-republican
government in Utah. The government now there, though _republican in form,
in substance is oligarchical_, the real rulers being the triumvirate who
constitute the First Presidency of the Mormon Church. The problem is, how
to remove that un-republican oligarchy and set up a republican government
there as elsewhere. Now, see what is proposed! _A legislative commission
of nine appointed by the President!_ Why, the present government there is
more republican than that proposed. The government now in existence is
republican _in form_ at least, and the officers are elected by the
majority of the people and represent them truly. But the Legislative
Commission would be not even republican in form. The people would have
nothing whatever to do with their appointment--not even the Gentiles. That
government would be thoroughly undemocratic both in form and substance;
and even if it would truly represent the _Gentile_ population, it would
only represent a minority of citizens, and consequently would be
undemocratic; for the fundamental doctrine of democracy is that the
majority should rule the minority. As a proper substitute, then, for the
present form of government in Utah, the Legislative Commission must be
regarded as strikingly wanting. It does not solve the problem. It is
unwise, inexpedient, and unnecessary.
Another law, which is far more just than the preceding, has been proposed
recently by ex-Governor Murray (in his last official report), and was
strongly advocated by Joseph Cook in his Boston Monday Lecture delivered
February 8th, 1886. It was also introduced into the House of
Representatives on April 1st, 1886, by Mr. Woodburn, of Nevada. It is
known as the "Idaho Statute," because it has been in operation in the
Territory of Idaho. _It disfranchises every man and woman who believes,
teaches, or practices bigamy or polygamy, or who belongs to any
organization or association which believes, teaches, or encourages the
practice of bigamy or polygamy, and renders all such ineligible to any
office._ That law would only disfranchise the Mormons, the disloyal
element in the Territory, and would put Utah in the hands of the
law-abiding citizens alone.
But it is open to the grave constitutional objection of interference with
a religious belief. Those who simply _believe in polygamy_ would be
punished by this enactment; but our Government, whether national or State,
has no right to inquire into _the beliefs_ of our citizens. It is only
when they carry their beliefs into _actual practice_ of that which is
contrary to the laws of the land that our Government can rightfully punish
them or deprive them of civil rights.
CHAPTER VII.
THE POLITICAL PUZZLE (_concluded_).
Objections to proposed remedies--_Gladstone_ on "Coercion"--A NEW PLAN
ADVOCATED--_The Abolition of Female Suffrage_--_A National
Colonization Scheme_--Natural resources of Utah--Superiority of the
colonization plan over others--_The establishment of National Free
Schools_--Ignorance the keystone of Mormon despotism--Public schools
in Utah used for Mormon purposes--Proposed Federal Superintendent of
schools in Utah--Territorial schools too few--Necessity of Government
action--Prejudice disarmed by this plan--THE POLITICAL PUZZLE SOLVED.
All the measures that have yet been proposed are acknowledged to be
unusual and extraordinary, and are advocated only on the ground of
_necessity_, which William Pitt called "the argument of tyrants." It is
said that the facts to be dealt with are unprecedented. An insolent
anti-American empire has for years been growing in the body politic of
this country, and it must be overcome _at all hazards_. But let us pause a
moment. Is not that the great doctrine of the Jesuit--"_The end justifies
the means_"? That is an exceedingly dangerous doctrine to follow. No,
fellow-Americans, we _must_ not, we _dare_ not, allow our righteous,
passionate fervor against Mormon disloyalty to carry us so far as to
violate fundamental principles of the American Constitution. Whatever we
do, we must cling to the traditions of the past, and not depart from the
spirit of our cherished American principles.
Besides, all of these measures are open to the objection of _persecution_
from a Mormon point of view. Threats of bloody resistance, especially to a
Legislative Commission, have been made by Mormons even of quiet
disposition. Now, if the evil can in any way be overcome without
persecution, that way is by all means to be preferred.
Utah may well be called "_The American Ireland_." Ireland is practically
in rebellion against the Government of Great Britain, and she bases her
rebellion on wrongs and abuses. Utah is in practical rebellion against our
Government, and bases her disloyalty on the ground of injustice and abuse.
Coercive measures have long been tried with Ireland and have been of no
avail; and now Gladstone, the greatest living statesman, advocates pacific
measures. When he introduced his Irish Home Rule measure into the House of
Commons on the 8th of April, 1886, the most memorable day in the history
of modern English Parliaments, in his great speech (confessedly one of the
greatest efforts of his life) he said: "_Coercion, unless stern and
unbending, and under an autocratic government, must always fail_. Such
coercion England should never resort to until every other means has
failed. The basis of the whole mischief is the fact that the law is
discredited in Ireland. It comes to the Irish people with a foreign
aspect." So we have tried prohibitory and repressive methods with the
Mormons for thirty years, and they have failed. _They will fail to the
bitter end._ The longer they are tried, the worse the result. They will
only increase their enmity to the Government, heal over their internal
dissensions, bind them the closer together, and wed them more firmly to
their peculiar beliefs, which have made them objects of persecution.
History can teach us that; and so we believe that it is time to inaugurate
a change--viz., to work on the Christian plan, to overcome evil with
good.
The plan which I have to propose to overcome the existing political evil
in Utah and bring it into thorough harmony with our American institutions
has the merit of being _in strict accordance with Christian principles and
with American principles_, besides being, I think, _the most effective
plan_ in the end that could be proposed.
It involves THREE MEASURES, although the first is not absolutely essential
and is advocated solely because it would greatly hasten the time when Utah
would be redeemed--_i.e._, the time when the majority of the voting
population of Utah would be law-abiding citizens.
I. THE ABOLITION OF FEMALE SUFFRAGE in that Territory. This is one of the
good measures of the new Edmunds law. I believe in female suffrage as a
general principle; but I am opposed to it in Utah, as society exists there
at present.
We acknowledge that this measure may from one standpoint be regarded as
_unjust_. It may be said that it is unjust to punish the _women_ by
disfranchisement, and let the _men_ go free, especially as they are far
more guilty.
But, in reply, we say that there is no particular reason or justice in
allowing the confessedly ignorant and enslaved women of _Utah_ to vote,
while the highly intelligent women of _Massachusetts_ and _New York_ are
not allowed to vote. Until there is a Constitutional Amendment granting
female suffrage throughout the United States, no American principle is
violated by the disfranchisement of the Utah _women_; while the
disfranchisement of the Mormon _men_, who simply believe in polygamy,
would be in violation of a fundamental principle of our Constitution.
Then, too, it could not be regarded as a persecuting measure, for the
_Gentile_ women would be in the same category with the _Mormon_ women.
Besides, one of the main reasons why we believe women should be allowed
the franchise is that it would show a proper appreciation of their
intellectual and moral worth; but in a Territory where the state of
society is such as it is in Utah, where polygamy is proclaimed to be
divine, and where there are no laws against bigamy, adultery, and kindred
crimes, there can be no just appreciation of woman. Female suffrage under
such conditions is a mockery and a delusion. Hence we advocate its
abolition.
Now, see what would be accomplished by this measure, which is in thorough
harmony with American principles! The Mormon vote in 1882 was 23,251 out
of a total vote of 28,159. Of this vote, basing the estimate upon the
number registering, the female voters were slightly in excess of one half
of the entire number of Mormon suffragists. The disfranchisement of women
would, therefore, reduce the total Mormon vote at least one half. The
non-Mormon vote is now equal to considerably more than one fourth of the
whole number of Mormon males of voting age. Consequently, with the
disfranchisement of polygamists which has been accomplished, the
non-Mormon vote would be nearly one third of the legitimate Territorial
vote; and so by the abolition of female suffrage the problem would be
reduced to this: How can the proportion of the non-Mormon vote be
increased from one third of the total vote to a little more than one half?
The answer to that question will obviously lead to the ultimate solution
of this great Political Puzzle. This leads to the second feature of our
plan.
II. A NATIONAL COLONIZATION SCHEME, by which large numbers of law-abiding
citizens who are non-Mormons will be induced to settle in Utah _at once_.
This is the chief feature of our plan, and it seems to us the surest and
speediest way to overthrow Mormonism, besides being a peaceable and
Christian way. It is not a Utopian plan either, but one that is _entirely
feasible_.
The material resources of the Territory are vast and varied. Its
agricultural area is extensive and fertile, and parts of it are well
timbered and watered. Within its ample borders abound mines of the useful
and precious metals, as well as of coal and other minerals. It has more
forests than Nebraska. It is true that irrigation is in some degree
essential to successful agriculture, but Utah is not by any means the
barren region it has often been represented to be. Most people think of it
as a desert--a dry land, where no great multitude of human beings can ever
find a prosperous home. But it has well been called _the American Syria_.
Only let the soil have due irrigation, and it needs only to be tickled
with the hoe, as the proverb says, in order to laugh into harvests. You
may say the sage-bush, which is seen there in large quantities, is a mark
of desolation; but irrigate the pastures covered with it, and you have
bountiful harvests. As in Syria, when you irrigate the Jericho Plain you
have most vigorous growths, and as on the plain of Gennesaret there were
originally growths similar to the vegetation on the borders of the Nile,
so to-day irrigation gives extraordinary fruitfulness to the cultivated
lands of Utah.
It is true that the Mormon settlements extend to the full limits of the
Territory in every direction, following the natural sweep of the valleys
at the base of the mountains from north to south. It was Brigham Young's
policy to occupy the best land as quickly as possible, but only about
500,000 acres have yet been occupied; and estimating that there are
2,000,000 acres, or the one twenty-seventh part of the territory,
susceptible of cultivation (and this is a small estimate), there yet
remain 1,500,000 acres unappropriated for future settlement. And so,
notwithstanding the pre-emption of a large portion of the best arable
lands of the Territory by the Mormons, there is yet a large and fertile
acreage open for settlement. To ensure the occupancy of these wide and
inviting fields by thrifty, sturdy settlers opposed to the disloyal and
unlawful tenets of Mormonism, the laws relating to land-grants might be so
amended as to prevent sales to those who are not prepared to prove their
intention to become without reserve supporters of law and order.
But besides the agricultural resources, the mineral resources are also
great. Whole tiers of counties are underlaid with coal, and the mountain
ranges are impregnated in all their rifts with iron and lead, silver and
gold. Until the completion of the Union Pacific Railroad the vast mineral
wealth of Utah was untouched, the Mormon leaders being utterly opposed to
exploiting the mines, knowing that their development would bring in a
non-Mormon population; but since the building of the Union Pacific and the
extension branches north and south, Utah has produced $50,000,000 in
silver and lead, and its other mineral wealth, except coal and salt, as
yet undeveloped. Ex-Governor Murray, in his report for 1880, said: "I know
of no fact why it may not reasonably be claimed that Utah will prove the
richest repository of silver, gold, coal, lead, and other minerals, of all
the States and Territories of the West. Certainly no four hundred miles
of mountain ranges have produced as many mines of immense yields and so
many mining prospects as the suggestions of science and practical
observation make those of Utah appear. Many mining districts heretofore
inaccessible are now in close connection by railroads with the markets.
Much of the ore, on account of its low grade, has not heretofore paid to
mine; but which now, on account of superior methods in extracting and
reducing the ore, is made profitable. As a rule, the men who own the best
prospects are not able to develop them for lack of means. Capital is
needed, and with anything like reasonable business judgment can be made to
realize most gratifying results."
Now, with such natural resources, what might not Utah become? It is better
adapted for general settlement than Nevada, and quite as good as Colorado,
Arizona, or New Mexico. If its character and resources were fully and
fairly set forth, it would present an attractive field to the hardy and
adventurous emigrant. Rev. Dr. McNiece, of Salt Lake City, in a letter
received from him February 19th, 1886, says: "This is one of the grandest
and richest of all the Territories." Why not, then, encourage emigration
thither of the right class?
The Government might do much in this direction by offering special
inducements in the acquisition of lands, as it did notably in the case of
Oregon. Aid Societies, too, might be formed in the several States, as was
done in the case of Kansas, when it was thought necessary to rescue that
Territory from the grasp of the slave power.
There is already quite a large and powerful "Gentile" element in Utah,
which has for years been struggling against Mormonism. They are faithful
to the Government, and are generally enterprising, intelligent, and brave.
Let their hands be strengthened. They would gladly welcome large
accessions to their numbers and give to anti-Mormon settlers all the aid
in their power in making favorable locations.
The work of colonization should be begun at once and upon as large a scale
as possible; and as the result of inducements and restrictions such as
have been mentioned, it is safe to say that in a brief time the population
of Utah would be surrounded with a battery of influences whose electric
currents would act with irresistible force in hastening the establishment
of a normal condition of things.
It is true that this plan would not immediately deprive the Mormons of
control in the Legislature, but its effect would be to gradually introduce
into it an element which would speedily make its power felt; which would
afford active support to the governor and his assistants; and whose
influence would soon divide the already dissentient Mormon elements, in so
far as wise legislation is concerned, by winning the co-operation of the
Radical Mormon Party, who are opposed to the union of Church and State;
and so it is admirably adapted to break up the power of the disloyal
hierarchy. A wide discretion left in the hands of the governor as to the
use of the veto power (although _absolute veto_ power is a dangerous power
to be vested in any man under a Republican Government), and the
appointment to that position of a man of integrity and wisdom, would put
it in the power of the Executive to defeat any attempt at improper
legislation; while in a few years the majority of the voters of Utah would
be loyal, law-abiding citizens, and the legislative power would pass into
hands perfectly safe.
This plan is entirely practicable, and is offered in the assured
conviction that it presents the surest, speediest, and most peaceable
method of solving the Mormon political puzzle. It does not transgress any
American principle. It is not in any way unjust. And, surely, such a plan
is far preferable to that of a wholesale disfranchisement of the loyal as
well as the disloyal, not only as being more republican, but as being less
likely to involve the Government in a long and bitter quarrel with a
fanatic population. It does not take away any right (either the right of
franchise or of property) from the Mormon people, who are now the majority
of the citizens of the Territory. It could not, therefore, be regarded by
them as an act of persecution. Hence it would not inflame their fanaticism
nor increase their hostility to the Government; but it would tend to
disarm their prejudice and animosity, for this plan would subserve their
material interests by greatly increasing the value of their property. And
while I do not think it would be the part of wisdom to admit Utah into the
sisterhood of States until the majority of the voters are anti-Mormon,
still I verily believe that by this plan, some time before that object
would be obtained, many of the Mormons themselves would be on the side of
the Government and would defy the political dictation of the priesthood.
They could not mingle freely with a freedom-loving American people, such
as this plan would surround them with, without very soon becoming imbued
with some of their spirit of independence; and this would ultimately
result in their breaking from the despotism of their ecclesiastical
rulers.
But, as another step toward disarming the prejudice of the Mormons against
the Government and breaking up the political despotism of the Mormon
hierarchy for all time to come, we propose as
III. The third and last measure of our plan, THE ESTABLISHMENT OF NATIONAL
FREE SCHOOLS all over the Territory. Edward Everett Hale has said that
America is to stand or fall according as she does or does not educate the
South and South-west. Until the mass of illiteracy is greatly diminished
in the Gulf States, and along the Mexican border (including all the
territory acquired from Mexico), great trouble may arise at any time in
the United States, from the collision of the uneducated portions with the
educated. In view of that fact, Wendell Phillips once said that no
thoughtful man could feel sure that _one flag_ would rule this belt of the
American Continent fifty years hence.
The education of the South and the South-west is the great task of the
statesmanship of to-day. There are a hundred million dollars lying in our
National Treasury, and we do not know what to do with it. The nation
should take some of it and undertake the work of public education in the
Territories; for while there is some objection to national aid to
education in the States, as a needless interference with State rights, yet
there is no doubt as to the right of the National Government to
appropriate money for educational purposes in the Territories, since they
are under its immediate control. The Government should begin educational
work in _all the Territories_ at once, and push it vigorously. Its future
safety and welfare demand it.
But especially is that necessary with regard to Utah. The despotism of the
Mormon hierarchy has for its keystone the superstition and ignorance of
the people. If the Government would put a public school in every school
district in Utah, it would undermine that despotism quicker than anything
else. Give the Mormons light and education, and they will burst the bonds
of their thraldom. The Mormon priesthood, well aware of this, take great
pains to keep the people unschooled. The public schools of the Territory
are entirely in the hands of the priesthood, and, as a general rule, only
Mormons are allowed to be teachers. They are scarcely worthy the name of
schools; but, more than that, in violation of a fundamental principle of
our Government, they are used for the propagation of religious tenets, and
accordingly they become the means of instilling disloyal sentiments into
the minds of the rising generation.
If Utah is to be thoroughly redeemed, it must be through proper influences
brought to bear upon the Mormon youth of to-day; but the only loyal
schools at present in Utah are those conducted by the Christian churches,
which are far from sufficient in number. It therefore becomes the duty of
the National Government to provide a loyal system of public instruction
for Utah.
This could be accomplished only partially by making the Superintendent of
Public Schools a Federal officer, as Senator Edmunds proposes in his new
bill. The administration of such an officer, if he be properly qualified,
and if he be supported by provision for the withholding of public funds
from schools which instruct in matters of religion, and have also the
power of vetoing the appointment of improper teachers, would so change the
character of the schools of Utah as to make them efficient means for
breaking down the disloyalty of the Mormons, instead of being, as they now
are, a potent means for the propagation of Mormonism. But that is not all
that is required.
The territorial schools now established are far too few to accomplish the
desired end. The National Government should make an ample appropriation.
It ought to put a public school in every city ward and every considerable
village. It ought to equip them with the best appliances and the best
teachers. It ought to fling their doors wide open to every comer. It
ought not to teach any religion, Mormon or Gentile; it need not; but it
ought to inculcate principles of patriotism and loyalty, and ought to
teach the pupils to think and question for themselves. The parental
instinct is stronger than a hierarchy. The appetite for knowledge is
invincible, even by superstition. It would not be necessary to establish a
compulsory system. It would be enough to establish a free system. The
schools established by the different Christian denominations have proved
that. Their Gentile schools are filled. The nation's schools would be
crowded.
This would also go a great way toward disarming the prejudice and
hostility of the older Mormons toward the Government. A great many of them
are immigrants from other countries, who on landing in America were
immediately taken to Utah; consequently the Mormon immigrant has known the
United States only as _an enemy_. It is time that we taught him that the
United States is _his friend_; and in what better way could this be done
than by establishing well-equipped schools for his children? This would
show that the Government had the interests of his family at heart. And we
all know that there is nothing which will so soon touch the heart of a
mother and father, too, as a kindness done to his child. Whatever
prejudice or hatred there might have been before toward that person, after
the kindness has been done to his child the prejudice departs and he
treats him as a friend. So would it be if the Government would establish
national schools of the best type in Utah. Many who are now its enemies
would be its friends. Yes, put liberty and education in that Territory in
the manner suggested, and liberty and education will solve the Mormon
political puzzle. "We can let the Mormons bring over their shiploads of
immigrants unhindered by us, so long as they bring them to a community
made free and enlightened. We can let them build their temple, so long as
we overtop it with the school-house and the college. We can let them
preach their superstitious liberalism, if we invite the ready minds of the
oncoming generation to demand rebelliously a reason for the faith and the
fear that are preached to them." Let the Government only grant a half
million of dollars, and school-houses can be built and equipped
everywhere. And to what better use could the money be put? It will not
cost as much to buy books and pay the salaries of competent teachers as it
would to dig graves in a war of extermination, and a far better result
would be effected, with no blood spilled and no tears shed except tears of
gratitude; for instead of heaps of men and women unnecessarily
slaughtered, we would have A REDEEMED PEOPLE--redeemed from slavery to
liberty, redeemed from disloyalty to loyalty.
We are firmly convinced that, if this plan were faithfully carried out in
all its parts, less than twenty years would see Utah, with her rich
harvests and vast mineral wealth being developed, and her million or more
of people, shining forth as a bright star in the galaxy of American
States, her people as loyal as those of Massachusetts or
Connecticut--loyal to the very core; and where now the Stars and Stripes
are cursed, trampled under foot, and placed at half-mast, they would then
be greeted with loudest cheers.
PART III.
THE SOCIAL PUZZLE.
"Proclaim liberty throughout all the land unto all the inhabitants
thereof."--INSCRIPTION ON THE OLD LIBERTY BELL.
"The strength, the perpetuity, and the destiny of the nation, rest upon
our homes."--PRESIDENT CLEVELAND.