A Period of Strife and Bitterness
1862-1870
The "Anti-Bigamy Law"
Instead of granting statehood in answer to the petition of the
people of Utah, Congress passed an "anti-bigamy law" in opposition
to the practice of plural marriage. It was presented to the house of
representatives by Justin R. Morrill of Vermont, but was instigated
by Governor Harding and Judges Waite and Drake. The bill--the first
of the kind to be placed on the statutes--was signed by President
Lincoln, July 8, 1862. It defined plural marriage as bigamy, and
made the contracting of such a marriage punishable by a fine of five
hundred dollars and imprisonment for a term of five years. This law
was considered by many leading attorneys and others not "Mormons," as
being unconstitutional. It was not enforced, President Lincoln's policy
being to let the "Mormons" alone. Among the features which helped to
make it inoperative was the provision, aimed at the Church, forbidding
religious bodies in territories to hold real estate in value to exceed
fifty thousand dollars. An effort was made by Governor Harding, in
1863, to have Brigham Young punished under this law. He was taken
before Judge Kinney and placed under bonds, but the grand jury failed
to take action and the case was dropped.
Attempted Legislation Against the "Mormons"
The governor and two judges went even further in their desire to
obtain legislation effecting the citizens of Utah. They entered into
a conspiracy to have removed many powers vested in the loyal officers
and place them under federal control. Among these changes they proposed
that Congress limit the powers of the county courts to the probating
of wills, issuing titles of administration and guardianship; place in
the hands of the United States marshal the power to summon jurors as he
might think proper--a thing that would have proved very disadvantageous
to the Saints--and give the governor full power to appoint all the
officers of the militia, and designate the days when the companies
should drill. When this proposed legislation was presented in Congress
and it was learned who the authors were, it caused great indignation
in Utah. A mass meeting was held and the guilty officials were asked
to resign, which they refused to do. A petition was sent to Washington
asking for their removal and for the appointment of "good men in their
stead." A counter petition was sent from the companies of California
volunteers, who were stationed at the time in the valley. While the
people did not get all they asked for, the governor was removed and
James Duane Doty, superintendent of Indian affairs in the territory,
and a much better man, was chosen in his place.
The California Volunteers
Very soon after the departure of Johnston's army, the people of Utah
were inflicted with the presence of other troops. These were volunteers
from California and Nevada, about seven hundred strong, who were
detained in Salt Lake City, as they were on their way to the East to
take part in the Civil War. They were under the command of Colonel
(later General) Patrick Edward Connor, who greatly desired to take
active part in the war. He was a man whose loyalty to the United States
was of the highest order. When he was commanded to stay in Utah, he
was exceedingly disappointed. Secretary of War Edward Stanton--who
was extremely distrustful of the "Mormons"--stationed Colonel Connor
at Salt Lake City ostensibly to guard the telegraph and mail route,
but more particularly to watch the "Mormons." Connor established his
headquarters on the foothills east of Salt Lake City, naming the
place Camp Douglas, in honor of Stephen A. Douglas. He was extremely
prejudiced against the Latter-day Saints, and lost no occasion to
manifest his bitter feelings in public or in private; so obsessed was
he that "no good thing could come out of Utah." Every word, every
action of the "Mormons," was falsely interpreted; and provocation given
by him to antagonize the leaders of the Church whom he considered to be
disloyal.
The Union Vedette
Under his direction an anti-"Mormon" paper edited by Captain Charles
H. Hempstead was published at Camp Douglas and later in the city. It
was called the _Union Vedette_, the mission of which was to fight
"Mormonism." Connor also attempted to establish military rule instead
of civil authority, thus depriving the citizens of their rights.
Mining in Utah
To Patrick E. Connor is given credit for starting the mining industry
in Utah. His motives, however, were not entirely commendable. If he is
to be judged by his own words, his main purpose was not to "get gain"
or to increase the circulation of the precious metals, but to cause an
influx of "a large Gentile and loyal population sufficient by peaceful
means and through the ballot-box to overwhelm the Mormons by mere force
of numbers, and thus wrest from the Church--disloyal and traitorous to
the core--the absolute and tyrannical control of temporal and civil
affairs."
He was acquainted with the fact that President Young had advised the
Saints to develop the industries of agriculture and establish needful
factories that they might be self-sustaining, and leave mining alone
for later consideration. This advice was very wise, for in the days of
pioneer life, and when the commonwealth was young, it was necessary
that the people be able to support themselves. They could not live on
gold and silver, but they could on the products of the soil; and they
could keep warm from the spinning of wool and the manufacture of cloth
out of which to make their clothing. The advice of President Young was
the advice which governed the Pilgrims when they landed on the shores
of America; but it seemed to be very distasteful and unpatriotic to
men of little souls. All goods brought to the territory from abroad,
before the advent of the railroad, had to be hauled by team upwards of
a thousand miles, and with the constantly increasing population, all
hands were needed to labor in producing what the people consumed. Even
then, for a long time it was a difficult task, for several years were
extremely lean due to the ravages of grasshoppers and crickets, and
because of other obstacles unforeseen.
If the Saints had run off to develop mines, they would have sealed
their own doom in the days of their pioneering. Moreover, the
experience of the past, in 1849 and subsequently, when the California
gold rush was on, taught them that the development of the mining
industry would bring to the territory the riffraff and scum of
humanity. This would mean the increase of crime and decrease of law and
order.
Why the Latter-day Saints Settled in Utah
The Latter-day Saints came to the valleys of the mountains primarily
to worship the Lord and to keep his commandments; also to develop a
peaceful commonwealth where others of their faith might be gathered to
enjoy the fruits of their labors without molestation.
The False Attitude of General Connor
The attitude of General Connor, and all who agreed with him, was basely
false. Brigham Young was not opposed to the development of mines, but
he was farsighted enough to understand--which many of his petty critics
could not understand--that there were other duties more important
and substantial, which held precedence, at least in the lives of the
Latter-day Saints, in the development of the territory. It should be
said to the credit of General Patrick E. Connor, who manifested so
much bitterness in the early sixties, that after remaining in Utah
for several years, his feelings towards the "Mormon" people greatly
softened. When it did become possible for a ray of light and truth to
penetrate his prejudices, he discovered that the Latter-day Saints were
not such disloyal citizens after all.
Inspiration of Brigham Young
President Brigham Young was a practical man by nature, but, aided
by the inspiration of the Spirit of the Lord, his wisdom in the
establishment of cities, villages, and industries, was far beyond
his human possibilities. On many an occasion when the settlers of a
selected site had chosen the low lands near the center of the valleys,
he instructed them to move higher up near the foothills; and at times
against their judgment settlers were advised to move to less favorable
looking land than that which they had chosen. Time has proved that
their leader was possessed of the inspiration which he was entitled to
receive.
Home Industries
From the very beginning of Utah's history, President Young taught the
people the necessity of establishing home industries and becoming self
supporting. In these various ventures, he invariably took the lead.
In the very earliest times, he advocated the cultivation of cotton in
the "Dixie" land; the building of mills and factories; the harnessing
of the mountain streams for power; and the development of the natural
resources of the country which would be of material benefit to the
people. His discourses were not confined to spiritual themes, but were
ofttimes devoted to the building of roads and fences, the cultivation
of the soil, the planting of vineyards and orchards, the raising of
sheep and cattle, and all other useful things which would tend to
encourage the members of the Church in obtaining temporal blessings,
that they might live in comfort and prosperity. Had the people always
followed his advice, it would have been better for them.
Plotters Against the Peace
Due to the malicious activities of many territorial officials, and the
constant desire on the part of others not of the Church who came to
Utah, to "civilize" and "reform" the Latter-day Saints, feelings of
unfriendliness existed between members of the Church and "outsiders."
The continued attacks made by General Connor and Captain Hempstead, the
editor of the _Union Vedette_, upon the Church and its authorities, had
a tendency to increase this feeling. During, and after the close of
the Civil War, Utah was infested with a set of characters who seemed
determined to make trouble. The "Gentile" population at that time was
about three hundred, the majority of whom were honorable citizens, but
among them were to be found many bitter enemies of the Church, bent
upon its destruction. Some of the latter had gone into business hoping
to receive the patronage of the Latter-day Saints, but at the same time
they were plotting against the Church, which they bitterly hated.
The Killing of Brassfield
To add to the unfortunate condition which divided the people, there
occurred in Salt Lake City, in 1866, two shocking murders. The first of
these was the killing of S. Newton Brassfield, a freighter, who came
to Utah from Nevada. He induced a plural wife to forsake her husband
while the husband was in the mission field. Brassfield then married the
woman, the ceremony being performed by Judge Solomon P. McCurdy of the
Supreme Court of Utah. It was stated on good authority that Brassfield
had deserted his wife and family before he came to Utah. This
charge was denied by some of his defenders but strongly affirmed by
individuals who claimed to speak from personal knowledge. One evening
in April, as he was entering his boarding house, he was shot and killed
by some person who made his escape in the dark and was never discovered.
The Robinson Murder
The second killing was that of Dr. J. King Robinson who was decoyed
from his home, one night in October, under the pretext that his
professional services were needed. A short distance from his home
he was set upon by a band of ruffians and severely beaten and then
killed. The motive for the crime remains a mystery. Dr. Robinson had
been in controversy with the city corporation over property, but the
matter had been settled by the supreme court of Utah in favor of the
city and could not have been the basis for the murder. It is presumed
by some that his assailants did not intend to take his life, but
merely administer to him a severe beating for some personal or fancied
wrong; but being recognized, they determined on killing him for their
protection.
According to the custom of the times, the attempt was made to fasten
the responsibility for these murders upon the authorities of the
Church. Such accusations were openly made by prominent attorneys at
the investigation of the Robinson murder. Naturally President Young
was indignant, and challenged his traducers to produce their proof.
He was ready to go to court, be examined, and have the most thorough
investigation made that the country could furnish. He denounced the
crime as on a par with the killing of Joseph and Hyrum Smith, the
Haun's Mill massacre and the tragedy at Mountain Meadows. Rewards
were offered for the arrest, by the city, the county, and by private
subscription, amounting to the sum of nine thousand dollars. President
Young headed the list with five hundred dollars. When the effort failed
to connect the authorities of the Church with the crime, the ardor of
some who had been most insistent that the guilty parties be punished,
cooled considerably and they lost interest in the case.
General Sherman to Brigham Young
Following the Brassfield killing, reports were sent out through the
country blaming the homicide on the "Mormon" people. General William
T. Sherman, then stationed at St. Louis, wired President Brigham
Young stating that "responsible officers" had informed him that four
"Gentiles" had been murdered by "Mormons." As Utah was under his
military jurisdiction, he declared that he was bound to give protection
to all citizens and murders must be punished and wrongs avenged, if
"committed against any American citizens even in remote Utah."
President Young's Answer
In replying to General Sherman's telegram, President Young thanked
him for the opportunity of presenting the facts. He said, dispatches
sent from Utah to the East were not reliable; there had been no such
assassinations as the General had been led to believe. "On May 17, a
soldier shot a gentleman named Mayfield, and a Mr. Brassfield came home
and seduced a Mormon's wife, and was shot on the street by some unknown
person; but neither I nor the community at large knew any more about
it than an inhabitant of St. Louis. Citizens who are not of our faith
do not suffer from intimidation here. In no other communities could
men pursue the course many do here without experiencing the vengeance
of a vigilance committee." President Young closed his telegram as
follows: "There are a few speculators here who are anxious to make it
appear that American citizens' lives are in danger through religious
fanaticism, hoping thereby to have troops sent here to make money out
of contracts. Gentiles' lives are as safe here as 'Mormons' and acts of
violence occur more rarely in this city than any other of its size in
any of the new States or Territories."
Citizens of Utah to General Sherman
Another telegram was sent by prominent "Gentile" citizens of Utah,
confirming the telegram of President Young. Among the signers were some
of the leading business men and officers from Camp Douglas. General
Sherman replied to President Young as follows: "Sir: Your dispatch is
received and I am much gratified at its substance and spirit."
A Proposed "Gentile" Exodus
Due to the bitterness existing in Utah, President Brigham Young
counseled the "Mormon" people not to patronize business institutions
which were run by the enemies of the people. This was as a matter of
self-defence and preservation. The result of this counsel was that a
communication from "Gentile" merchants and addressed to the Church
authorities, was received in which they agreed to leave the territory
on certain conditions. Their conditions were as follows: The Church
would guarantee the payment of their outstanding accounts owing to them
by the members of the Church, and the purchase of their merchandise,
chattles, houses, improvements, etc., at a cash valuation, after a
deduction of twenty-five per cent had been made from the total amount.
"To the fulfilment of the above," said they, "we hold ourselves ready
at any time, to enter into negotiations, and on final arrangement
being made and terms of sale complied with, we shall freely leave the
Territory."
President Young Answers the Merchants
In a signed communication dated Dec. 21, 1866, President Young declined
to entertain their offer. He kindly pointed out to them that if they
could secure such sales, they would make more money than merchants had
ever made before, and perhaps "Mormon" merchants would like to sell
out on the same kind of terms. They were at liberty to remain or go,
just as they pleased; no intimidation or coercion had been used in the
community to have them stop trading with any class, and no man had been
ostracised because he was not of the "Mormon" faith. Every man who had
dealt fairly and honestly, and confined his attention to his legitimate
business, whatever his creed, had found friendship among the Latter-day
Saints. "To be adverse to Gentiles, or Jews, because they are Jews,"
said President Young, "is in direct opposition to the genius of our
religion. It matters not what a man's creed is . . . he will receive
kindness and friendship from us, and we have not the least objection
to doing business with him; if in his dealings he acts in accordance
with the principles of right and deport himself as a good, law-abiding
citizen should."
Attention was called to the fact that there were those doing business
in the territory who for years had been the avowed enemies of the
community. The disrupture and overthrow of the Church had been the
object of their labors. "Missionaries of evil, there have been no arts
too base, no stratagems too vile for them to use to bring about their
nefarious ends," said President Young. While soliciting the patronage
of the people, from whom they drew their support, they had used their
means thus derived "in the most shameless and abandoned manner," to
destroy the very people whose favor they found it to their interest to
court. They had "fostered vice and vicious institutions to oppose the
unanimously expressed will of the people, to increase disorder, and
to change the city from a condition of peace and quietude to lawless
anarchy." The question was asked what claims such persons could have
upon the patronage of the community, and what community on the earth
"would be so besotted as to uphold and foster men whose aim is to
destroy them." In closing his epistle, President Young declared: "It is
to oppose these men whom I have described, and to these alone that I am
opposed, and I am determined to use my influence to have the citizens
here stop dealing with them and deal with honorable men."
Two days later in a discourse before the Saints, President Young said:
"We advise you to pass by the shops and stores of your enemies and let
them alone, but give your means into the hands of men who are honest
men, honorable men, and upright men--men who will deal justly and
truly with all. Shall we deal with the Jew? Yes. With those who call
themselves Gentiles? Certainly. We calculate to continue to deal with
them."[1]
Building of the Tabernacle
In 1867 the Salt Lake Tabernacle which was begun in 1863, was
completed. It is one of the most remarkable buildings in the world. The
building is elliptical in shape and is one hundred and fifty feet wide
and two hundred and fifty feet in length. The roof is a self-supporting
wooden structure, which was originally fastened together without nails,
wooden pins and rawhide being used in lieu thereof. It rests upon
buttresses of red sandstone set about twelve feet apart. The acoustic
powers are marvelous. The building also contains a pipe organ which was
the largest in the world, when built. The organ was originally the work
of Joseph Ridges, of Salt Lake City, and was made out of native timber.
Since the time of its construction it has been remodeled and kept in
constant repair.
The October Conference 1867
The October Conference of the Church in 1867, was held in the new
Tabernacle which was nearing completion. On this occasion one
hundred and sixty-three persons were called to go and strengthen the
settlements in southern Utah, and the Saints were called on to assist
in the gathering of the poor from Great Britain and other foreign
lands. Elder Joseph F. Smith, son of Patriarch Hyrum Smith, was called
to fill a vacancy in the council of the twelve, caused by the apostasy
of Amasa M. Lyman.
The Deseret Telegraph
At a special conference of the Church held April 10, 1865, it was
agreed to build a telegraph line throughout the settlements in Utah.
The members of the Church were called upon to assist in this worthy
undertaking. Between the years 1865 and 1867, five hundred miles of
line were constructed at a cost of one hundred and fifty dollars per
mile. This placed the principal settlements of the territory in ready
communication with Salt Lake City. Towns in Idaho and Nevada were
also reached. By means of this telegraph line, the authorities of the
Church--for it was a Church enterprise--were able to facilitate their
business and save many miles of weary travel and great expense, in the
forwarding of instructions to the people. This line remained under the
control of the Church until 1900, when it was merged into the Western
Union System.
Death of President Heber C. Kimball
President Heber C. Kimball, first counselor to President Brigham Young,
died in Salt Lake City, June 22, 1868. He was one of the original
members called into the council of the twelve, and the "father" of the
British Mission. President Kimball was greatly blessed with the spirit
of prophecy; was bold and fearless, and never faltered in his integrity
to the truth.
At the general conference in October, George A. Smith of the council of
the twelve, and cousin of the Prophet Joseph and Patriarch Hyrum Smith,
was chosen and sustained to fill the vacancy in the First Presidency.
Brigham Young Jr., was sustained as one of the apostles, succeeding
Elder Smith in that body.
The Coming of the Railroad
Another great change in Utah was brought to pass in the completion
of the trans-continental railway. The railroad, together with the
telegraph which spanned the country from sea to sea, brought the people
of the territory in closer communication with the outside world.
Isolation of the people of the Great Basin was now a thing of the past.
Under the direction of President Young, much of the grading, especially
from Echo Canyon to Ogden, the most difficult part of the way, was done
by members of the Church. The last spike uniting the East and the West
with bands of steel, was driven at the junction of the two roads--the
Central Pacific and the Union Pacific--at Promontory, Utah, May 10,
1869. There was assembled on that occasion a great concourse of people,
numbering eleven hundred souls. The officials of both roads, and many
leading men, including newspaper representatives from all parts of the
country, had come by train from East and West to witness this wonderful
epoch in our American history.
The Utah Local Lines
The trans-continental railways passed through Ogden. When it was
contemplated that Salt Lake City would not be on the line, President
Young remarked: "If the company which first arrives should deem it to
their advantage to leave us out in the cold, we will not be so far off,
but we can have a branch line for the advantage of this city." The same
day that the Union Pacific road finished laying rails in Ogden there
was organized in Salt Lake City, the Utah Central Railway. This road
and subsequently other local roads in Utah, were promoted by President
Young and other members of the Church. In May, 1869, ground was broken,
President Young removing the first earth, and the last spike on this
road between Salt Lake City and Ogden was driven January 10, 1870. The
Utah Central Railway connected Salt Lake City with the outside world,
and proved to all people, that there was no desire on the part of the
Latter-day Saints to be exclusive and isolated from their fellowmen. No
longer were immigrants to come by handcart and ox-team.
Proposed Anti-"Mormon" Legislation
The unfavorable attitude of certain merchants and others towards the
Church naturally resulted in a movement for self-protection. The coming
of the railroad was looked upon by the enemies of the Latter-day Saints
as a means by which the "redemption" of the territory from "Mormon"
dominion was to be brought to pass. They declared with a feeling of
delight that when Utah was connected with the outside world by rail,
there would come such an influx of "Gentiles" that the "Mormon"
population would be overwhelmed. There were many open threats, and
that too, by officials, that when that time should come there would be
instituted a crusade against the members of the Church to deprive them
of their liberties. The Saints were wrongfully accused of being opposed
to the coming of the railroad because they feared such a result. The
fact, however, was that President Young and the presiding brethren
did all in their power to have the road pass through Salt Lake City
rather than Ogden. Mass meetings were held and every endeavor made to
accomplish this purpose, and when it failed, President Young headed a
movement, as stated, to make connection by building a railroad from
Salt Lake City to Ogden.
The Wade and Cragin Bills
Nor did these individuals who opposed the Church wait for the coming
of the railroad to commence their determined effort to deprive the
people of their inherent rights. Appeals were made to Congress, and
bills, having their origin within the territory, were presented
intended to curtail the liberties of the people. In 1866 a measure
was presented, known as the Wade Bill, providing for the destruction
of local government in the territory. This was followed by the Cragin
Bill in 1869, following the same lines, but still more drastic. The
intent of these measures was to place in the hands of the governor
the sole power to appoint and commission all the local officers in
the territory, and remove the people from a voice in government. All
juries, grand and petit, were to be selected by the United States
marshal. For a "Mormon" minister to solemnize a marriage was to be a
criminal act, the property of the Church, excepting twenty thousand
dollars, was to be taxed, and the Church be denied from making rules
and regulations respecting fellowship of its members. The governor of
the territory was to become the financial head of the Church, though
not a member, and the trustee-in-trust, under heavy penalty of fine and
imprisonment, was required to make full and complete and annual reports
to that individual accounting for "all Church properties, moneys in
banks, notes, deposits with the Church," etc. All this, and more, was
contemplated in free America where "life, liberty and the pursuit of
happiness" are guaranteed as inalienable rights.
The Cullom Bill
A few days later another bill just as radical in its features was
presented in Congress by Shelby M. Cullom, of Illinois, and was
substituted for the Cragin Bill by consent of Mr. Cragin. This measure
was prepared by Robert N. Baskin of Salt Lake City, one of the most
bitter and inconsiderate enemies ever arrayed against the Church.
Fortunately for the Latter-day Saints, none of these measures were at
the time enacted into law.
Co-operation for Defense
The attitude of local anti-"Mormons," coupled with the proposed
unfavorable and inhuman legislation, naturally drove the members of the
Church closer together. It was proposed in self-protection that there
be organized throughout the various settlements a chain of co-operative
stores, and that the people trade with each other rather than with
their enemies. And if the proposed threats were to be fulfilled, the
enemies of the Church who came to Utah to do business would have to
bring their customers with them, for the Saints would not patronize
them. Based upon this proposition a parent institution was established
in Salt Lake City, in which all the "Mormon" people were invited
to take stock. This commercial house, known as Zion's Co-operative
Mercantile Institution, opened its doors for business in 1869, and
the following year was incorporated. In a circular announcing their
intentions it was stated by the brethren that they were "convinced of
the impolicy of leaving the trade and commerce of the territory to the
conduct of strangers," and therefore "it was advisable that the people
of Utah should become their own merchants" and "unite in a system of
co-operation for the transaction of their own business." In this way
there could be a consolidation of the mercantile stores in which all
the people might be interested, and receive their merchandise based on
a small margin of profit. Branches were established in nearly every
settlement and were beneficial to the people while that condition
lasted.
A Change of Feeling
Fortunately there has been a change of feeling in the land and the
necessity for such a movement has departed. However, while the full
object of the co-operative movement was not accomplished it was a
factor for the leveling of prices and the destruction of what has
been spoken of so commonly in later years--the "profiteer." Before
the advent of this great institution there were merchants in the land
who endeavored from time to time to "corner the market" on certain
necessities, and then charge exorbitant prices for their goods.
This, of course, could not be accomplished when a large institution,
established in the interests of the people, endeavored to protect their
interests. The principle of co-operation, no matter where applied, is
right, and should be encouraged; but many of these local institutions
passed out of existence through the lack of interest on the part of
many of the people, who disposed of their stock to other and more
enterprising individuals, until the system was destroyed.[2]
Protest of "Mormon" Women Against Legislation
Early in January, 1870, a number of meetings were held by the women in
various communities in protest against the pending legislation (the
Cragin and Cullom bills) in Congress affecting "Mormonism." On the 13th
of the month a mass meeting of several thousand "Mormon" women was
held in the tabernacle. Great enthusiasm pervaded the gathering. While
they opposed all the features of the anti-"Mormon" legislation, their
action was principally in protest against the measures, and the remarks
of would-be reformers, in which the women of the Church were spoken of
as being "down-trodden" and "degraded" by their husband-oppressors.
Sarah M. Kimball, president of the Relief Society of the Fifteenth
Ward, presided at the meeting. Stating the object of the gathering she
said, "We are not here to advocate woman's rights, but man's rights.
The bill in question would not only deprive our fathers, husbands and
brothers of the privilege bequeathed to citizens of the United States,
but it would also deprive us, as women, of the privilege of selecting
our husbands, and against this we unqualifiedly protest." Similar
remarks of protest were made by several prominent women and a set of
resolutions were unanimously and enthusiastically adopted; among them
the following:
"Resolved, That we, the ladies of Salt Lake City, in mass-meeting
assembled, do manifest our indignation, and protest against the
bill before Congress, known as 'the Cullom Bill,' also the one
known as 'the Cragin Bill,' and all similar bills, expressions and
manifestoes.
"Resolved, That we consider the above named bills foul blots on our
national escutcheon--absurd documents--atrocious insults to the
honorable executive of the United States Government, and malicious
attempts to subvert the right of civil and religious liberty. . . .
"Resolved, That we acknowledge the institutions of the Church of
Jesus Christ of Latter-day Saints as the only reliable safeguard of
female virtue and innocence; and the only sure protection against
the fearful sin of prostitution, and its attendant evils, now
prevalent abroad, and as such, we are and shall be united with our
brethren in sustaining them against each and every encroachment."
Many other meetings of this nature were held in other settlements in
protest against the passage of these bills, which caused great surprise
and astonishment throughout the nation.
Woman Suffrage
According to the doctrines of the Church, woman has always been
granted the privilege of a voice in the affairs of the organization.
All matters of importance as well as the sustaining of the various
officers, are regularly presented to the membership--women and men
alike--for their suffrage, or vote. The Church gave to its women the
first exclusively women's organization in all the world; and it was
representatives of this organization in mass-meeting assembled, who
entered their vigorous protest against the pending legislation which
was intended to affect them seriously in their lives.
Within about one month from the time of this meeting of protest,
the legislature of Utah passed an act granting to the women of the
territory the right of franchise which became a law by the approval of
Acting Governor S. A. Mann. Such privileges granted to the women had
previously been proposed by those opposed to "Mormonism," who thought
that the women were oppressed and this would be a means of redeeming
them from "the galling yoke" under which they were "oppressed."
"The New Movement"
In the fall of 1869 a number of prominent elders were excommunicated
for apostasy, by the high council of the Salt Lake Stake. Among the
number were William S. Godbe, Elias L. T. Harrison, Eli B. Kelsey,
and later Henry W. Lawrence, Thomas B. H. Stenhouse and others. Mr.
Godbe was a merchant, and a prominent member of one of the quorums
of Seventy as was also Mr. Harrison, whose business was that of an
architect. Eli B. Kelsey had performed good and faithful service in
the mission field abroad, until through immoral transgression he lost
the spirit of the work. These men had become disaffected for various
causes and now opposed many of the policies of President Young. They
accused him of trying to set up in the Church a "Young dynasty," and of
being guilty of "one man power," and they rebelled against his teaching
regarding the opening of the mines and the establishment of mercantile
institutions. Mr. Harrison, a gifted writer, had been editing the _Utah
Magazine_ which now became the organ of the disaffected brethren.
These men still claimed to believe in much of "Mormonism" but centered
their attack on President Young, publishing articles reflecting upon
him by comparison and innuendo. At first they declared they would
set up an organization of their own--a new Church--retaining all the
good features of "Mormonism" and discarding all that were bad. A
presiding officer and apostles were to be chosen, and the Church was
to be "redeemed" from the sad condition into which these disaffected
persons claimed it had fallen. This attempt at "reformation" is known
in history as "the New Movement," or the "Godbeite Movement," because
of the prominent part William S. Godbe played in it; but they called it
"The Church of Zion." For a time they held meetings in the Thirteenth
Ward, by permission of President Young; but the organization which was
without a head, and as Elder Whitney says, "with very little body,"
soon passed away.
Organization of the Liberal Party
Desiring some organization in which "Mormonism" might be opposed,
these excommunicated members joined with the anti-"Mormons" of the
territory in the formation of a political party, the object of which
was to fight the Church. "The Liberal Political Party," as it was
called, was organized in February, 1870. From that time forth until
the organization was dissolved in the nineties, it carried on an
unscrupulous warfare against the Church. Those who controlled its
destiny were guilty of the most bitter and relentless actions that
could be imagined. Misrepresentation, falsehood and deceit were the
chief weapons of attack; and by such methods the name of the Church was
maligned and its officers placed in a false light before the world. The
history of this political organization is almost without a parallel, at
least nothing like it has ever occurred elsewhere in free republican
America; only as it has been produced by those opposed to the Church of
Jesus Christ of Latter-day Saints in these valleys of the mountains.
Nothing like it would be tolerated anywhere else in all the world.
The Salt Lake Tribune
In January, 1870, the "Godbeites" commenced publishing a paper
which they called the _Mormon Tribune_; it was the _Utah Magazine_,
transformed, and was published in the interest of their movement.
Dropping the word "Mormon" it became the organ of the Liberal Party,
and the following year passed into other hands more vicious. "Its
only principle, apparently, was hatred of everything Mormon," writes
Historian Whitney, "in pursuance of which it spared neither age, sex
nor condition; emptying the vials of its venom upon all who dared
to differ from it, misrepresenting their motives, assailing their
characters, and libeling and lampooning both the living and the dead.
Its columns were not only filled habitually with falsehood, but often
with vulgar and obscene scandals. Many who helped to sustain the paper
either from sympathy with its assaults upon Mormonism, or from fear of
being abused by it and called 'Jack-Mormons' if they withheld their
support, were careful to have it delivered at their down-town offices,
and would not have it in their homes for their wives and daughters to
read, so filthy at times were its contents. The _Nauvoo Expositor_ was
holy writ compared with the Salt Lake _Tribune_.[3] It had been justly
said of this sheet that it was "brought into the world to lie and was
true to its mission."
Notes
1. The Gentile merchants were scarcely complimentary to the
intelligence of President Young when they made this proposition to
withdraw from the Territory on the conditions named by them. If the
Gentile claim that there was utter incompatibility between Mormon
and non-Mormon in Utah could have been emphasized by a spectacular
exodus of Gentile merchants from Utah, however brought about, it
doubtless would have given occasion for another Utah expedition to
the Territory or such other military display as would have inured to
the benefit of speculators, contractors, and merchants, or to the
long-hoped-for further prescription of the Latter-day Saints. Surely
the Gentile merchants should have known if their action had such motive
as this, that Brigham Young would have detected it; and if not, if
their proposed exodus was honest and meant only that they intended to
withdraw from an unpleasant situation, to end merely in their personal
advantage, then they should have known that Brigham Young would know
that the people of the United States would read into the facts of the
exodus all the evidence they would need of the alleged incompatibility,
to justify, from their viewpoint, all the coercive measures against
the Mormon community for which their enemies were clamoring. Brigham
Young could not fail to apprehend the danger, and accordingly avoid it
(_History of the Mormon Church_, ch. 106, p. 464, B. H. Roberts).
2. As early as 1864 a co-operative movement was inaugurated in Brigham
City by Elder Lorenzo Snow. It was attended with success and grew into
a flourishing institution which existed for a number of years. Other
ventures preceding the establishment of Z.C.M.I.--as the great parent
institution is generally called--were established at Lehi, American
Fork and other towns, in 1868.
3. _History of Utah_, vol. 2:380-1.