governed in all their affairs, civil as well as religious, is well
described in the following extract from the Salt Lake Correspondence of
the "Chicago Tribune" of May, 1863:--
"The machinery of the church consists of Brigham, who is
greatly pleased and flattered by the blasphemous title of the
'Lord's Anointed,' the Second and Third Presidents, College of
Twelve Apostles, Patriarchs, Quorums of Seventies,
Counsellors, Presidents of 'Stakes,' Bishops, Elders, and
Teachers; and last but not least, the Danites, or 'Destroying
Angels,' who are scattered throughout the Territory, and who
superintend the temporal and spiritual affairs of the people
in every city, village, 'stake,' and hamlet in the same.
"These various organizations and persons, from the Second
President to the red-haired Danite, who is simply the employed
assassin of the Great Head, are the shafts, driving-wheel, cog
and spur-wheels, belts and pulleys of the great machine called
the Church, and as such are made to perform their various
functions with a precision and fitness of things, that is
wonderful indeed.
. . . "Brigham, like a skilful engineer, stands on the platform
of his locomotive, with hand placed upon the lever, sheltered
in the caboose, with peep-holes in front, on the right and on
the left, and the crook of whose finger causes the whole train
to move forward or back, or to switch off on the track of some
new dogma, to which he lures on the unsuspecting passengers
and precious freight, with the catchpenny whistle of
'Revelation!' which is most persistently sounded when he hears
the restive murmurings of those who may catch but a
premonitory glimpse of the awful precipice to which he is
hurrying them on, as to a terrible and eternal destruction."
The motive-power is religious delusion, which is constantly applied by
Brigham, who thus drives along the whole combination with fearful power.
"And in that train may be found all that makes up the hopes
and fears, the joys and sorrows, the love and hatred, of that
'moral and physical phenomenon,' the Mormon Church,--not only
here, but scattered throughout all Europe, and the 'Isles of
the Seas,' who have ventured their all--their lives and
fortunes, their bodies and souls--on the solution of that
dearest of all problems to their minds, the ultimate triumph
of the 'Church of Jesus Christ of Latter Day Saints' (as it is
blasphemously called) over all governments, powers, and
principalities of earth!"
In reference to the organization of the church, and the functions of the
respective priesthoods, the following is Brigham's own explanation of
the whole matter. In this exhibit will be seen how little importance he
attaches to the High Council.
Speaking of laying the corner-stones of the Temple, he says:--
"I am not a visionary man, neither am I given much to
prophesying. When I want any of that done I call on Brother
Heber,--he is my prophet; he loves to prophesy, and I love to
hear him.
"Now, who do we set, in the first place, to lay the chief, the
South-East corner-stone? We begin with the First Presidency,
and the Apostleship. Who comes next in the church? The Bishop
is the next standing authority in the Kingdom of God;
therefore we set the Bishop at the second corner-stone of the
building. The Melchisedec Priesthood, with the altar,
fixtures, and furniture, belonging thereto, is situated on the
East, and the Aaronic Priesthood belongs on the West;
consequently the Presiding Bishop laid the second
corner-stone.
"The High-Priests' Quorum, do they come next in order? No, not
any more than the Elders, nor the Elders any more than the
High Council, nor the High Council any more than the Teachers,
Deacons, or Priests. The High-Priests' Quorum is a standing
quorum, abiding at home. So is the Elders' Quorum. But the
place of the Bishop is in the temporal affairs of the church.
So, then, what shall we say? Why, out of due respect to the
High-Priesthood, which is nothing more than right and
reasonable, we say to the High-Priests, 'Lay the third
corner-stone.'
"We started at the South-East corner, with the Apostleship;
then the lesser, Aaronic Priesthood, laid the second stone; we
bring them in our ranks to the third stone, which the
High-Priests and Elders laid; we take them under our wing to
the North-East corner, which the Twelve and Seventies laid,
and then again join the Apostleship. It circumscribes every
other priesthood, for it is the Priesthood of Melchisedec,
which is after the order of the Son of God."[119:A]
But all this arrangement and subordination does not suffice to prevent
disaffection in the church. This will arise, and results in differences,
schisms, and divisions.
Not to notice smaller matters of difference, three systematic and
organized attempts have been made by large bodies of Mormons, since
their arrival in Utah, to throw off their allegiance to Brigham Young.
They have all been met and treated by him with a fierce bitterness,
indicating how thoroughly he is alarmed by such movements.
The third of these is now in progress, and promises to be successful.
The first of the "apostasies," as they are called by the Mormons, was
headed by Gladden Bishop, in 1852-53, and his followers were called
"Gladdenites."
Some idea of the manner in which they were met by Brigham, and of his
mode of dealing with apostates generally, may be gathered from the
following extracts from a sermon preached by him in March, 1853:--
"I will ask, What has produced your persecutions and sorrow?
What has been the starting-point of all your afflictions? They
began with apostates in your midst; those disaffected spirits
caused others to come in, worse than they, who would run out
and bring in all the devils they possibly could. That has been
the starting-point and grand cause of all our difficulties,
every time we were driven. I am coming to this place,--I am
coming nearer home. . . . Do we see apostates among us now? We
do.
"When a man comes right out like an independent devil, and
says, 'Damn Mormonism and all the Mormons,' and is off with
himself to California, I say he is a gentleman by the side of
a nasty, sneaking apostate, who is opposed to nothing but
Christianity. I say to the former, 'Go in peace, sir, and
prosper if you can.' But we have a set of spirits here, worse
than such a character. When I went from meeting last Sabbath,
my ears were saluted with an apostate, crying in the streets
here. I want to know if any one of you who has got the spirit
of Mormonism in you, the spirit that Joseph and Hyrum had, or
that we have here, would say, 'Let us hear both sides of the
question. Let us listen and prove all things.' What do you
want to prove? Do you want to prove that an old apostate, who
has been cut off from the church thirteen times for lying, is
anything worthy of notice? I heard that a certain
picture-maker in this city, when the boys would have moved
away the wagon in which this apostate was standing, became
violent with them, saying, 'Let this man alone; these are
saints that you are persecuting.' [Sneeringly.]
"We want such men to go to California, or anywhere they
choose. I say to those persons, 'You must not court
persecution here, lest you get so much of it you will not know
what to do with it. Do not court persecution.' We have known
Gladden Bishop for more than twenty years, and know him to be
a poor, dirty curse. Here is sister Vilate Kimball, brother
Heber's wife, has borne more from that man than any other
woman on earth could bear; but she won't bear it again. I say
again, you Gladdenites, do not court persecution, or you will
get more than you want, and it will come quicker than you want
it.
"I say to you, Bishops, do not allow them to preach in your
wards. Who broke the roads to these valleys? Did this little
nasty Smith, and his wife? No. They stayed in St. Louis while
we did it, peddling ribbons, and kissing the gentiles. I know
what they have done here,--they have asked exorbitant prices
for their nasty, stinking ribbons. [Voices, 'That's true.'] We
broke the roads to this country.
"Now, you Gladdenites, keep your tongues still, lest sudden
destruction come upon you. I say, rather than that apostates
should flourish here, I will unsheathe my bowie-knife, and
conquer or die. [Great commotion in the congregation, and a
simultaneous burst of feeling, assenting to the declaration.]
Now, you nasty apostates, clear out, or 'judgment will be laid
to the line, and righteousness to the plummet.' [Voices
generally, 'Go it, go it.'] If you say it is all right, raise
your hands. [All hands up.] Let us call upon the Lord to
assist us in this and every other good work."[121:A]
In the same discourse he commanded the Bishops to "kick these men out of
their wards," and warned the apostates themselves that "they were not
playing with shadows," but "it was the voice and the hand of the
Almighty they were trying to play with, and they would find themselves
mistaken if they thought to the contrary."
In accordance with this bloody teaching, many unfortunate apostates who
were unwilling or unable to leave the country, "bit the dust." They felt
the literal edge of the bowie-knife thus from the pulpit unsheathed for
their destruction. Many of the murders committed during the succeeding
six or seven years were fully authorized by these instructions; and yet
Brigham, unable to deny that they had been committed, has openly boasted
that his enemies have been unable to trace any of them to him, and
fasten them upon him.
He unsheathes the bowie-knife, and issues a general mandate; but when
the murder of some individual dissenter is brought to his door, he turns
away and says, "Thou canst not say, I did it."
The second organized opposition to Young was made by Joseph Morris and
his followers.
The rise and progress and subsequent history of the people called
"Morrisites," is as follows:--
On the 19th of November, 1860, a man dressed in ordinary working-clothes
wended his way on foot from Slatersville, a settlement in Weber County,
north of Salt Lake, to the Holy City. This was Joseph Morris, and the
object of his visit was to deliver to Brigham Young two letters which he
had written, under the supposed influence of the Spirit.
It seems that for some reason the life of Morris had been threatened,
and having been driven from the place where he had been living, he was
now going to appeal to the President in person for protection. Morris
had received, previous to this time, many revelations, some of which
looked to a purification of the church,--all of which he had
communicated to Brigham and the Apostles.
On his way to Salt Lake he met John Cook, brother of Richard Cook, at
that time a Mormon Bishop, presiding at South Weber. To him Morris
communicated his views and projects, and made so favorable an impression
that both the Cooks soon afterward espoused his cause, and became his
zealous supporters.
Morris delivered his letters to the President at his residence, but
received no reply.
He then proceeded to the house of Mr. Cook, on the Weber River, about
thirty miles northward from the city.
Not only the Cooks, but a number of their neighbors, now began to
entertain favorable opinions of the claim of their new acquaintance to
inspiration.
Others who conceived that the divine right of Brigham was being
endangered or infringed upon, determined to put Morris to death, or
drive him from their midst. But Bishop Cook stood in the way.
In this emergency President Young was appealed to, who sent two high
ecclesiastics, Messrs. John Taylor and Willford Woodruff, both
Apostles, to investigate the matter. They appointed a general meeting at
South Weber, and invited the Bishops of the surrounding settlements,
with as many of their people as possibly could, to attend.
The meeting convened on the 11th of February, 1861, and the delegates
commenced their court of inquiry by demanding whether there was a man in
the ward who professed to be a prophet? And whether there were any
individuals who entertained him, or professed faith in his claims?
To the astonishment and consternation of the Mormons, seventeen of the
believers, with Bishop Cook at their head, arose and declared that they
would enjoy and defend the right of conscience, by adhering to their new
faith, though it should bring upon them the most bitter persecution, and
the loss of their lives. An old man named Watts arose, and in an
inflammatory speech, recommended that the adherents of the new Prophet
should be "cut off under the chin," and laid away in the brush; at the
same time accompanying his words with a motion of the hand, drawing it
across his throat. This, he said, was what ought to be done, according
to his understanding of the laws of the church.
After some further discussion, in which Watts was boldly rebuked by Cook
for the utterance of such sentiments, the question was put to the
parties on trial, whether they believed that Brigham Young was a
Prophet, Seer, and Revelator. They all answered in the negative. Mr.
Taylor testified that he knew Brigham to be such, and said those who
believed to the contrary must be excommunicated from the church. They
were then subjected to the process of excommunication.
It will be noticed that the right of Brigham to preside over the church
as its temporal head, was not questioned by Morris or his followers.
From this time the followers of Morris increased in numbers with
wonderful rapidity.
On the 6th of April, 1861, five persons were baptized into the new
church in the Weber River. On the same day of the same month, thirty-one
years previous, the Mormon Church had been instituted by the baptism of
six persons. Encouraged by this augury, a church was organized, and the
work commenced in earnest. Converts flocked to them from all parts of
the Territory.
In three months the new church numbered about three hundred persons. Its
highest number did not exceed five hundred.
In the mean time difficulties arose between them and the surrounding
Mormons. The Morrisites refused to train as militia. Heavy fines were
imposed in consequence, and much property sold on execution for their
payment.
These fines and exactions were increased until the Morrisites refused
longer to submit to them. A number of fines of $60 each had been
imposed. When the sheriff appeared and proposed to arrest those who
would not or could not pay, he was resisted. Further proceedings were
then suspended for the present.
In the spring of 1862 a team, consisting of two yoke of cattle, which
had been sent to mill from the Morrisite settlement, was, together with
a load of flour, seized and retained by one William Jones, who
threatened in like manner to retain all that should be sent until some
difficulties between him and them should be settled to his satisfaction.
The Morrisites, standing in immediate need of the flour, sent a _posse_
of men, and took not only the flour, but Jones and two associates
prisoners.
Application was now made to Chief Justice Kinney, who immediately issued
writs for the arrest of the leading Morrisites, and writs of _habeas
corpus_ for the Mormons held in custody.
These writs being disregarded, a _posse_ of several hundred men, headed
by Robert T. Burton, sheriff of Salt Lake County, well armed and
equipped, and having several pieces of cannon, were sent to execute the
writs, and enforce obedience. This force was augmented on the way by
volunteers, and additional arms, until they approached the settlement of
the Morrisites, with a force of about a thousand well-armed men, and
five pieces of artillery.
Early on the morning of the 13th of June, some of the _posse_ appeared
on the heights above South Weber settlement, and took possession of the
Morrisites' cow-herd, killing such as they desired for beef. During the
morning, Sheriff Burton sent a proclamation to the leaders within the
Morrisite "fort,"--for such they had constructed,--calling upon them to
come out and deliver themselves up, according to the requirements of the
writs in his hands, and warning them of the consequences, if they
refused.
This not being responded to, about an hour later the _posse_, most of
whom had been hitherto out of sight, commenced to defile over the
bluffs, and to occupy a prominent position commanding the camp.
Morris now called a meeting of those within the fort. Scarcely had they
assembled, when a cannon-ball came into the congregation, killed two
women, and wounded a girl. From this time cannonading and musketry fire
was continued with but little intermission.
The camp consisted of a few houses built of willows, like basket-work,
and plastered, and of tents, and covered wagons. Still the fight was
kept up by these deluded people for three days, during all which time,
fighting with the energy of desperation, they held this immense force at
bay. On the evening of the third day, a white flag was raised, and the
whole camp surrendered. The Morrisites stacked their arms, under guard
of a detail from the _posse_, who had by this time entered the fort.
Amidst much confusion, the men and women were separated, and large
numbers of the men were placed under arrest. Morris, and a leader by the
name of Banks were shot in cold blood; also two of the women. All these
were killed after the Morrisites were unarmed, and their arms in the
possession of the sheriff. The _posse_ had two men killed. The
Morrisites ten in all.
After the Morrisites had been taken prisoners, their houses were
searched and plundered, and property, consisting of watches, jewelry,
clothing, &c., taken, to the amount of many hundreds of dollars.
The prisoners were taken to Salt Lake City, and placed under bonds by
Judge Kinney for their appearance at his court. They were afterwards
tried, and large numbers of them were fined and imprisoned. All of those
imprisoned were afterward pardoned and released by Governor Harding.
Thus ended "the Morrisite War." The Morrisites were now "scattered and
peeled," and so remained until May, 1863. At that time Gen. Connor
established a military post at Soda Springs, a beautiful place at the
northern bend of Bear River, about 175 miles north of Salt Lake City.
Before starting with his expedition, Gen. Connor gave notice that all
persons wishing to go up and form a settlement at that point, would be
furnished by him with transportation. The result was, that about eighty
families, consisting of over two hundred persons, nearly all Morrisites,
availed themselves of this offer,--removed, with their goods and
household gods, and established themselves at Soda Springs.
This settlement continues to exist and flourish, and may now be looked
upon, it is to be hoped, as a permanent point where the weary emigrant
may pause and rest on his long journey over the Plains, and be free from
the whims, exactions, and dangers of Mormonism. The place is now in
Idaho Territory, and returned eighty-one votes at the territorial
election of 1864.
Although the court and juries were fast to bring to punishment those who
had resisted the writs, yet Burton, the leader of the _posse_, who shot
four persons after they had surrendered, was not even indicted by a
Mormon grand jury. The evidence was laid before them, but without
avail.
The following affidavit of a man of much respectability, now residing at
Soda Springs, shows what was the conduct of Burton on the occasion
alluded to:--
"UNITED STATES OF AMERICA, } _ss._
TERRITORY OF UTAH. }
"Alexander Dow, of said Territory, being duly sworn, says:
"In the spring of 1861, I joined the Morrisites, and was
present when Joseph Morris was killed. The Morrisites had
surrendered, a white flag was flying, and the arms were all
grounded and guarded by a large number of the _posse_.
"Robert T. Burton and Judson L. Stoddard rode in amongst the
Morrisites. Burton was much excited. He said, 'Where is the
man? I don't know him.' Stoddard replied, 'That's him,'
pointing to Morris. Burton rode his horse upon Morris, and
commanded him to give himself up in the name of the Lord.
Morris replied, 'No, never, never.' Morris said he wanted to
speak to the people. Burton said, 'Be d--d quick about it.'
Morris said, 'Brethren, I've taught you true principles,'--he
had scarcely got the words out of his mouth before Burton
fired his revolver. The ball passed in his neck or shoulder.
Burton exclaimed, 'There's your Prophet.' He fired again,
saying, 'What do you think of your Prophet now?'
"Burton then turned suddenly and shot Banks, who was standing
five or six paces distant. Banks fell. Mrs. Bowman, wife of
James Bowman, came running up, crying, 'Oh! you blood-thirsty
wretch.' Burton said, 'No one shall tell me that and live,'
and shot her dead. A Danish woman then came running up to
Morris, crying, and Burton shot her dead also. Burton could
easily have taken Morris and Banks prisoners, if he had tried.
I was standing but a few feet from Burton all this time. And
further saith not.
"ALEXANDER DOW.
"Subscribed and sworn to before me, this 18th day of April, A.
D. 1863.
"CHARLES B. WAITE,
"_Associate Just., U. T._"
This Burton is the same man who is now the Collector of Internal Revenue
for Utah Territory!
The next movement, and one which promises seriously to interfere with
the schemes of Brigham Young, is under the auspices of the Mormon Church
East, or the "Josephites," as they are called, in contradistinction to
the "Brighamites."
Joseph Smith, the son of the Prophet, resides at Nauvoo, in Illinois,
near where his father was put to death. He claims to be the head of the
true Mormon Church, and of course repudiates Young for the same
position. He is opposed to polygamy, is loyal to the Government and laws
of the United States, and is said to be a good and worthy citizen.
For several years there have been indications of a "breaking up" among
the followers of the Pretender, Brigham, and a rallying around the
standard of the legitimate House of Joseph. In the States, those who
have gone back to their first love are to be numbered by thousands.
[Illustration: Joseph Smith]
In Utah the progress of disintegration, and of secession from the church
as there organized, is slower, and accompanied by more danger.
But in July, 1863, the "fulness of time" having come, the movement was
commenced in earnest, and a system of proselyting inaugurated, which has
already drawn hundreds of deluded people back to their duty to
themselves and their country, and which even now threatens the power of
Brigham so strongly that it seems almost tottering to its fall.
During the latter part of the month mentioned, E. C. Briggs and
Alexander McCord, two missionaries, sent by the Church East, for that
purpose, arrived in Salt Lake, and announced themselves as harbingers of
a better gospel,--as messengers of the true Church of Christ on earth.
Taking their lives in their hands, they had crossed the Plains alone,
and the Lord had protected and sustained them.
It may be supposed that their arrival caused considerable excitement at
Salt Lake City.
Briggs called on Young and acquainted him with the nature of his
"mission." The Prophet became very angry; refused him the use of the
Tabernacle, or any other building in the city; forbade him preaching
to the people, and said if he remained in the city, he (Young) would not
be responsible for his personal safety. Briggs declined to avail himself
of this polite hint to leave; and notwithstanding these thunders from
the Vatican, he went boldly to work, and "daily ceased not to teach and
preach Jesus Christ."
He talked with the people, visited them at their houses, prayed with
them, and sang with them.
The effect was electrical. Singly, by dozens, and by scores, the people
began to fall off from the great apostasy, and to return to the
mother-church. Persecution commenced from the first day of his labors.
He and McCord were forbidden all the houses of the city, by an order of
Brigham which none dared to disobey. One house, that of a gentile, was
still open to them, and there they held their meetings, which were well
attended.
Before spring their numbers had increased to over three hundred. About
half of that number returned across the Plains in the spring of 1864,
and so strong was the excitement, and so bitter the persecution and
enmity of the "saints" toward this comparatively handful of seceders
from Brigham's authority and dominions, that Gen. Connor deemed it
necessary and advisable to send a strong escort with them as far as
Green River, about 145 miles.
Besides this number who departed for the region of the rising sun, large
numbers of the westward-bound emigration were stopped, and having their
eyes opened by missionaries of the same stamp, were induced to withhold
their steps, at least until another season.
The Josephites in Salt Lake, although the subjects of bitter and
unrelenting persecution from the Mormons, found favor and protection
from Gen. Connor and the military under his command.
They will doubtless continue to flourish and increase, and it is
possible that in this way Utah may be brought to loyalty and good
citizenship, without bloodshed or commotion. It is but a possibility,
however, as Brigham will not see himself thus undermined without
desperate efforts to prevent it.
In Europe whole churches have already changed, or "gone over," from the
apostasy of Brigham to the old church, with Joseph at its head.
Briggs is President of the Twelve Apostles, and is admirably fitted for
the work before him. He is a man of great energy and heroism, and takes
hold of his mighty task as though it were but the work of a summer day.
Nowhere can be found a better exemplification of the self-sacrifice and
sublime heroism of the Christians of the Middle Ages.
The following are the Articles of Faith of the Church of Jesus Christ of
Latter Day Saints, under the presidency of Joseph Smith, son of Joseph
the Martyr:--
"We believe in God, the Eternal Father, and his Son Jesus
Christ, and in the Holy Ghost.
"We believe that men will be punished for their own sins, and
not for Adam's transgressions.
"We believe that through the atonement of Christ, all mankind
may be saved by obedience to the Laws and ordinances of the
gospel.
"We believe that these ordinances are: 1st. Faith in the Lord
Jesus Christ; 2d. Repentance; 3d. Baptism by immersion for the
remission of sins; 4th. Laying on of hands for the gift of the
Holy Spirit; 5th. The Lord's Supper.
"We believe that men must be called of God, by inspiration,
and by laying on of hands by those who are duly commissioned
to preach the gospel, and administer in the ordinances
thereof.
"We believe in the same organization that existed in the
primitive church, viz.: Apostles, Prophets, Pastors, Teachers,
Evangelists, &c.
"We believe in the powers and gifts of the everlasting gospel,
viz., the gift of faith, discoursing of spirits, prophecy,
revelation, visions, healing, tongues and the interpretation
of tongues, wisdom, charity, brotherly love, &c.
"We believe the word of God recorded in the Bible; we also
believe the word of God recorded in the Book of Mormon, and in
all other good books.
"We believe all that God has revealed, all that he does now
reveal, and we believe that he will yet reveal many more great
and important things, pertaining to the kingdom of God and
Messiah's second coming.
"We believe in the literal gathering of Israel, and in the
restoration of the ten tribes; that Zion will be established
upon the Western Continent; that Christ will reign personally
upon the earth a thousand years; and that the earth will be
renewed, and receive its paradisaical glory.
"We believe in the literal resurrection of the body; that the
dead in Christ will rise first, and that the rest of the dead
do not live again until the thousand years are expired.
"We believe in being subject to kings, queens, presidents,
rulers, and magistrates; _in obeying, honoring, and sustaining
the law_.
"We believe in being virtuous, chaste, temperate, benevolent,
and in doing good to all men.
"_We believe that the church in Utah, under the presidency of
Brigham Young, have apostatized from the true order of the
gospel._
"_We believe that the doctrines of polygamy, human sacrifice,
or killing men to save them, Adam being God, Utah being Zion,
or the gathering place for the saints, are doctrines of
devils_, instituted by wicked men, for the accomplishment of
their own lustful desires, and with a view to their personal
aggrandizement.
"_We believe in being true and loyal to the Government of the
United States_, and have no sympathy or fellowship for the
treasonable practices or wicked abominations indorsed by
Brigham Young and his followers."
FOOTNOTES:
[119:A] April 6, 1863. _Journ. of Dis._, Vol. I. p. 135.
[121:A] March 27, 1853. _Jour. of Dis._, Vol. I. p. 82.
CHAPTER VIII.
BRIGHAM AS TRUSTEE IN TRUST FOR THE CHURCH.
Nature of the Trusteeship.--The Tithing System.--Brigham's
Private Speculations.--The Emigration Fund.--The Hand-Cart
Company.
--"He was a man
Who stole the livery of the Court of Heaven
To serve the Devil in; in virtue's guise
Devoured the widow's house and orphan's bread;
In holy phrase, transacted villanies
That common sinners durst not meddle with."
As Trustee in Trust for the Church, Brigham Young is in his element.
Here his genius shines preëminent, giving him the character, at home and
abroad, of a good, as he certainly is a successful, financier.
But here, upon the outset, let no one be misled by the words employed to
designate the capacity in which he handles and manages the funds of the
church. It is called a "_trust_," because he is supposed to use the
money for the benefit of the church.
But this _Trust_ is very general and indefinite in its character. It has
no prescribed duties or conditions. It has no guards or limits. _It has
no prescribed nor acknowledged mode of accountability._
Many years ago, attempts were made at the General Conferences, to
exhibit a balance-sheet of receipts and disbursements. These were
confused and unsatisfactory; and lest they should be too closely
examined, they have of late years been entirely abandoned,--the
increasing faith of the saints in their leader rendering it entirely
unnecessary that any explanation should be made of the disposal of their
funds.
Again: a corps of clerks are employed in the tithing-office, and are
paid out of the public tithing-fund salaries ranging from $1000 upwards.
They are supposed to keep a complete system of accounts, showing all the
receipts from this net-work of fiscal veins, and all the disbursements
through the various arteries of the religious body. But beyond the
receipt and deposit of moneys, and the keeping of the tithing account
with individual members of the church, the duties of these clerks are
merely nominal. Each has another part to perform. The reader will smile
to be informed that these clerks are really the principal stock actors
in the Salt Lake Theatre. Having but little office business, their time
is thus turned to a good account, reading novelettes and newspapers, a
plentiful supply of which may be found in their several offices. The
theatre is the private property of Brigham, and the proceeds go into his
own pocket, disconnected with any real or imaginary embarrassment
arising from the relation of Trustee. Hence it will be seen to be good
"financiering" for the tithing-clerks, under pay of "the church," to
perform for the benefit of "Brother Brigham." Should they fail to comply
with his wishes, he has only, as "Trustee in Trust," to dispense with
their services. This may be mentioned as a notable instance of the
"shrewd financiering" of Brigham Young.
These clerks simply keep the accounts with individuals, and receive and
deposit the money and property paid in to the tithing-fund. They also
keep the accounts of laborers on the temple and other public works.
It is needless to say they are entirely under the control of Brigham.
According to the Mormon creed, the temporal affairs of the kingdom
should be entirely directed and controlled by the Aaronic Priesthood.
The presiding Bishops of this priesthood are agents to perform the will
of the head of the order, who is the President himself.
To keep the public mind quiet and satisfied, it is stated from the
pulpit that the accounts of Brigham Young, as an individual, and those
which he keeps as trustee for the church, are entirely separate and
distinct, and that not a dollar of church money goes to the private use
of the President or his family, without being duly charged and accounted
for. But these public declarations are all the assurance the people have
that such is the fact. The system of book-keeping by double entry is
entirely ignored as an invention of the gentiles; and if an
investigation of the accounts should be instituted, it would be
conducted under great disadvantages, and could have no certainty in its
results.
Notwithstanding these protestations so frequently made from the pulpit,
there is a growing conviction among the masses that the increasing
evidences of the individual wealth of Brigham, notwithstanding his
immense outlays, can only be accounted for in one way,--by the gradual
absorption and assimilation of the funds of the church with his own
private moneys. Indeed he does not hesitate to affirm, boldly, that if
he wishes to build a grist or a saw-mill, or to engage in any other
enterprise, he borrows from the tithing or other public funds the
necessary means, paying it back by instalments when convenient, or
turning in some other property that he has no immediate use for. In
these private arrangements and trades, between himself _in propria
persona_ and himself in his fiduciary capacity, it is not to be supposed
that he would make them to his own disadvantage, or that he would
voluntarily assume losses which he could just as well throw upon the
church at large. With this scape-goat upon which to throw his
unfortunate speculations, and with a large revenue derived from
legislative gifts, in the shape of timber canyons, herding-grounds,
ferries, and other franchises, it is not strange that his worldly store
should be constantly and largely augmented. He boasts that he takes no
thought how to make money or get rich, and yet riches constantly flow to
him. He has said, he can "drop dollar for dollar with any monarch in
Europe." He looks after the Lord's interests, and the Lord looks after
his interests!
The following are some of the principal Legislative Acts in favor of
Brigham Young, passed by the Legislative Assembly of Utah:--
_An Act in relation to City Creek Canyon, approved December 9, 1850._
This gave Young the sole control of City Creek and Canyon, for which he
was required to pay into the treasury the sum of $500. Under this grant
Brigham exacts from those getting wood in the canyon, every third load;
and as this is the only wood within fifteen miles of the city, this
alone is the source of an immense revenue. Besides, he has built upon
City Creek two or three mills,--he having the exclusive use of the
water. It is estimated that Young's income from this canyon alone is
$10,000 per annum.
_An Act passed February 5th, 1852, granting to Brigham Young the waters
from the channel of Mill Creek._
_January 20, 1854._ An Act providing that all property left by any
deceased or absconding person, to which there is no claimant, shall pass
into the Perpetual Emigration Fund. Brigham is President of this
Society, and custodian of the fund. This Act adds largely to the income
of the Trustee President.
_January 19, 1855._ An Act appropriating to Brigham Young $2500 for
building an Academy in Salt Lake City. The Academy was never built.
_December 18, 1855._ An Act granting to Brigham Young exclusive right of
herd-ground known as Kansas Prairie.
_Same date._ _An Act granting to Brigham Young the whole of Cache Valley
for a herd-ground._ This valley is fifty miles long, and more than ten
miles in width, and the richest and most productive valley in the
Territory.
_December 27, 1855._ An Act granting to Brigham Young all of Rush
Valley, except the United States Reserve, for a herd-ground. Another
extensive tract of country.
_January 4, 1856._ An Act granting to Brigham Young exclusive right to
establish a ferry over Bear River.
_January 5, 1856._ An Act granting to Brigham Young a ranch and
herd-ground in Lone Rock Valley.
_January 12, 1856._ An Act granting to Brigham Young exclusive right to
control the road and coal-beds in Coal Canyon, San Pete County.
_Same date._ _An Act making an appropriation to Brigham Young of $1000
from the Territorial Treasury, to enable him to pay for a share in the
Deseret Iron Company._
_January 22, 1864._ An Act authorizing Brigham Young to establish a toll
on the Tooele Road.
After reading all these donations and munificent franchises, one can
appreciate the point of the joke perpetrated by Brigham, when he says
"he takes no thought how to get rich, and yet riches constantly flow to
him."
THE TITHING SYSTEM.
The object of tithing, as stated in the "Book of Doctrines and
Covenants," is to exalt the poor, and humble the rich,--taking from
where it is not wanted the surplus property of the church, and placing
it where it is needed. The law of tithing, as originally instituted,
calls for one tenth of the annual increase and gains, after providing
for the wants of the family. When the poor were amply supplied, the
residue was to be used for purchasing inheritances for the saints,
building houses for public worship, etc.
Of late years, however, tithing assumes an entirely different form, and
is much more comprehensive in its scope and exacting in its demands. The
"saints" in Utah, Europe, and throughout the world, are required to pay
one tenth of their income, without any reference to their ability to
meet the demand. Thus the laboring man in Utah, who receives but one
dollar and fifty cents per day,--not enough to support his family
comfortably,--is assessed tithing to the amount of about forty-five
dollars per annum.
But this is not all. Every emigrant and new-comer is expected to pay one
tenth of his entire possessions. Upon this point much strictness
prevails. On the arrival of the faithful in Zion, they are visited by a
bishop and clerk, and inventories of all their property taken. One tenth
of everything must then be sent to the tithing-office, not even
excepting household furniture, cooking utensils, or clothing. Should the
party be in possession of a little money, he is urged to pay the tithing
all in cash.
A very good idea of the extent to which this tithing system is carried
may be formed from the following tithing-song, sung at a meeting of one
of the quorums, and published in the "Deseret News," No. 6, Vol. V.:--
"TITHING-SONG.
_Air._ The King of the Cannibal Islands.]
"Come, Mormons all, attention pay,
Whilst I attempt to sing my say;
I've chosen for my text to-day,
'Come forward, and pay up your tithing.'
These may not be the very words,
Which ancient Holy Writ records;
But Malachi, I think, affords
A verse which with the sense accords.
It seems that he had cause to scold
The saints, or Israelites of old;
In fact, they needed to be told,
'Come forward, and pay up your tithing.'
_Chorus._
"Then if to prosper you desire,
And wish to keep out of the fire,
Nay, if you to be saints aspire,
Come forward, and pay up your tithing.
"Just as it was in the olden times,
With ancient saints in other climes,
The call is _now_, 'Bring out your dimes,'--
'Come forward, and pay up your tithing.'
Our Prophet says, 'When Elders preach,
The law of tithing they should teach;
Pay up themselves, and then beseech
All those who come within their reach.'
This makes me now entreat of you
To follow counsel; right pursue;
And whilst all evil you eschew,
'Come forward, and pay up your tithing.'
_Chorus._
"Then if to prosper, etc.
"Now, male and female, rich and poor,
Who wish to keep your standing sure,
That you salvation may secure,
'Come forward, and pay up your tithing.'
A tenth, that is, and nothing less,
Of all you do or may possess,
In flocks and herds, and their increase,
With pigs and poultry, ducks and geese:
A tenth, indeed, of all your toil,
Likewise the produce of the soil;
And if you've any wine or oil,
'Come forward, and pay up your tithing.'
_Chorus._
"Then if to prosper, etc.
"HENRY MAIBEN.
"GREAT S. L. CITY, 1855."
Not only the extent of this exaction, but the penalty for non-payment,
is fully set forth in this song, to wit, exclusion from the church, and
deprivation of all spiritual blessings. What greater penalty can be
placed before a true Mormon?
The administration of the law of tithing has been excessively cruel in
Europe. Many of the saints in England, who, from infirmity, age, or
incapacity to labor, have been supported by the parish, receiving one,
two, or three shillings per week, have been anathematized and cut off
from the church, because they could not pay their tithing out of their
parish allowance, and support life from the remainder!
From the European Mission alone, over $500,000 of British gold has found
its way into the pockets of Brigham Young. No account has ever been made
of this vast amount, nor is there any public work or project requiring
expenditure of church-money, which has not been more than provided for
by the home tithing-fund.
The poor in Utah suffer severely from this exaction. You may see
families barefooted, women and children nearly naked, destitute of even
the necessaries of life, the husband making every effort to meet the day
of tithing, fearful of losing his soul's salvation should he fail. Cases
of extreme destitution have not been, in former years, comparatively
numerous; but as the rich become richer and the poor poorer, by the
operation of this system, these cases become more marked and frequent,
and already a rumbling of discontent is heard among the masses, which
occasionally reaches the throne, and which will soon break forth in loud
peals of thunder, demanding justice for a long oppressed and outraged
people.
Again, there is a standing tithing-price which must be paid for flour
and other necessaries, by those who are engaged upon the public works,
or who are obliged to work for their richer brethren. These always pay
their laborers in produce at tithing-prices. But these prices are
usually far beyond the cash value of the same article in the market. In
1862-63, the tithing-office price of flour was $6 per hundred. The wages
of workmen were nominally $2 per day. But if a poor saint worked for his
more affluent brother, as in most cases he was obliged to do, he
uniformly received his pay in flour at $6. It was not uncommon to see a
laboring man going home at night, with his sack of flour, the result of
his day's work, or of the labor of two or three days. At the same time
the market-price of flour did not exceed $3 per hundred. If the poor
man, who was obliged to take all his pay in flour, wished to purchase
some sugar or groceries for his family, he must exchange for the same
his flour, at half the price paid for it. Thus did the dignitaries of
the church "grind the face of the poor."
The masses were induced to submit to this state of things, by the
assurance that flour would rise to a price much greater than $6, and
when it should do so, the balance would be upon the other side, and the
poor would be the gainers, as they should never pay more than that sum.
In the winter of 1863-64, flour rose rapidly, owing to the new markets
opened up in Idaho and other mining regions. Now the time had come when
the predictions and prophecies concerning the rise of flour had been
fulfilled. But the church authorities, notwithstanding the solemn
promises which had been made to the people, raised the tithing-price of
flour to $12 per hundred. This was "the last straw that broke the
camel's back," and came near producing a revolution. One day a workman
in the "church" (_alias_ Brigham's) blacksmith shop, called at the
"tithing-store" for his flour, as was customary, the same being his
wages for work for a stated period. At the store the flour was weighed
out, and he was given a ticket at $12 per hundred. This was the first
time he had been charged over $6. The blacksmith left his bag of flour
at the store, and proceeded, fired with indignation, to the President's
office. Inquiring for him, he was told the President was out, and he
could not see him. He replied he must see him, and should remain until
he did. After some time the President appeared. "Brother Brigham," said
the excited workman, "you are a liar and a hypocrite." This caused a
great excitement at once. The clerks sprang instantly from their places,
some surrounding Brigham, others the blacksmith. The latter proceeded:
"Have you not repeatedly given the people your solemn promise that they
should never be charged by the church over $6 per hundred for flour? You
with your wives and families are rolling in wealth, surrounded with
everything the heart can wish. But go with me, and I will show you cases
of destitution and suffering which will cause your soul, if you have
one, to shudder with horror."
The clerks that were here ordered to put him out of the office, which was
done immediately, but the enraged man, now that his lips were unsealed,
continued to talk, in a loud tone of voice, until a number of people,
attracted by curiosity, gathered around him. To them he explained the
cause of the difficulty, and inveighed in unmeasured terms against those
who were living in luxury and extravagance upon the industry and
hard-earned savings of the poor.
The crowd was finally dispersed, and one of the clerks sent to the
outraged blacksmith to inform him that he could have the flour at $6. He
replied that he would die of hunger ere he would ever taste of it or
touch it. The next day Brigham drove down to the poor man's house,
taking the flour in his carriage, and induced him to accept it, and the
same day the tithing-price of flour was reduced to $6 per hundred.
The best articles of everything paid in for tithing--the choice hams and
beef, the best butter, cheese, etc.--are laid away until the families of
the first Presidency, the clerks, and a few of the elect are supplied.
The balance is served out to the mechanics and laborers. Thus the church
dignitaries literally live off of "the fat of the land." Often when
butter, or some other article not quite so abundant as usual, is called
for by the workman, he is told "there is none in the store," while at
the same time large quantities are stowed away; and scarcely is he out
of sight, before some member of higher standing in the church visits the
same store, and his wants are amply supplied.
As Brigham is not scrupulous on the subject of appropriating the means
of the "church," that is, of the people, minor officers, as Bishops of
settlements, do not hesitate to speculate upon their own account. This
is more or less tolerated, according to the faithfulness of the party to
the interests of the heads of the church, and his diligence in
"attending to counsel," or, in other words, in obeying orders. It is
notorious that the Bishops all become quickly wealthy. Appoint a man
Bishop of a settlement, and in two or three years his fortune is made;
and he who previously lived in a log-cabin, with barely the necessaries
of life, is soon in possession of a fine house, with carriages, horses,
&c., at his command. Every Bishop is expected to "build up the kingdom"
by having numerous wives. If he has less than half a dozen, he is
scarcely considered as "doing his duty to the church," and at once
exposes himself to remark, if not to censure.
Many incidents might be mentioned illustrative of the manner in which
property is accumulated by the Bishops. When the army under Col. Johnson
was located at Camp Floyd, a Bishop of one of the southern settlements
sold to the officers at the camp, at fifty cents per pound, all the
butter which had been paid in for tithing, and accounted for it at the
general tithing-office, at the tithing price,--twenty-five cents per
pound.
Frequently the people would in this way be deprived of luxuries which
had been sold, and the proceeds of which had gone into the pockets of
the Bishops and other officers of the church. On one occasion Kimball
alluded in his sermon to the complaints of the people, that they could
not get butter or anything else to eat on their bread. In response he
told them, if their bread was hard and dry, "dip it in City Creek."
On the departure from the Territory of the army under Col. Johnson,
Brigham bought a large quantity of bacon at one cent per pound, selling
it again to the laborers on the public works at twenty-five cents. The
large contracts of purchase are usually awarded to him, partly because
he has more money with which to fulfil them, and partly because men of
lesser means do not wish to cross his path, by interfering with his
financial operations. A large quantity of condemned crackers were
purchased at the same time, at a nominal sum, many of which were
afterward dealt out to the laborers on the public works, at fifteen
cents per pound.
Soon after the arrival of the saints in Utah, their attention was
especially directed to the building of a temple. Promises were made to
them, that upon its completion, the Saviour, together with angels, would
enter therein, and minister unto those who remained faithful. There they
were to receive blessings that could be obtained in no other place. This
has been held out as a strong inducement for the payment of money. Over
$100,000 has been paid for the accomplishment of this object by the
British saints alone. Not a dollar of this money has been used for that
purpose, as all that has been done upon the temple has been more than
paid for by the people of Utah.[143:A]
The work upon the temple has proceeded very slowly, and the foundation
is but little above the surface. Many of the saints are dissatisfied
with its progress, and ask each other why more has not been accomplished
during the fifteen years that have rolled away since its commencement;
and especially while such ample means have been constantly on hand,--the
tithing system furnishing an immense revenue, and no other public work
on which to expend it? And why it is that $200,000 should be expended by
Brigham Young upon a theatre for his own benefit, and nearly as much
more upon a hotel now being built, and house added to house and building
to building in his own enclosure, while the temple is neglected? These
questions have much significance, and doubtless the day is not far
distant when the people will insist upon an answer more satisfactory
than they have yet received.
The immense fund realized from the tithing system, and which is
constantly at Brigham's disposal, enables him to improve many
opportunities that are offered for private speculations. These he is not
slow to perceive, nor does he permit any advantage of that kind to
escape him. A very common speculation is to send a brother who is doing
well, and accumulating a handsome property, upon a foreign mission. The
call to go upon a mission is considered a trial of the brother's faith,
and he is not expected to decline. Should he desire to sell his house or
other possessions, rather than to leave them in the hands of agents,
brother Brigham stands ready to purchase them at a reduced price. In
this way a large amount of property falls into his hands. If the
missionary returns at all, he comes nearly impoverished, and commences
anew to acquire property.
In 1862 there were two distilleries in Salt Lake City, the owners of
which, Moon & Bradley, were rapidly increasing in wealth. Brigham
professed much indignation, telling them "they should welter in hell for
manufacturing the intoxicating draught to destroy their brethren." As a
sort of expiatory act for their offence he sent them upon a mission to
raise cotton in Southern Utah. As soon as they were gone, he opened a
distillery himself, in the name and under the sanction of the city
council, under pretence of regulating the traffic by law. Thus he
managed to monopolize the large profits from the manufacture of ardent
spirits, an immense quantity of which is used in Salt Lake City and
throughout the Territory.
Among the various inducements held out to the poor saints in Europe, has
been the promise to each of a city lot in Salt Lake, of one acre and a
quarter, upon the payment of the cost of survey, $1.25. On their
arrival, they find to their astonishment, although there are plenty of
vacant and unfenced lots, that they have to pay to Young or Kimball $100
or $150 for a lot. On one occasion a poor Dane having purchased a lot
upon credit, built a small house upon it, but his wife falling sick he
was unable to pay for the lot at the time agreed upon. Kimball compelled
him to pull down the house and remove the material; and the Dane was
obliged, in consequence, to pass the winter, with his family, in his
covered wagon. Fortunately the winter was a mild one, or they might have
perished.
The saints are fond of dancing, and in the winter season social parties
for that purpose are numerous. Each ward has a commodious house, built
by taxation, which is used for schools and public meetings. But for
dancing their use is forbidden, and the people are obliged to pay
Brigham $100 per night for a building called the "Social Hall." Yet this
hall was built from the proceeds of tithing paid in by the very people
who are thus obliged to pay for the rent of it!
Mr. Taussig, a simple and unpretending man, had succeeded in
establishing a substantial tannery well stocked with leather. By some
designing persons he was induced to refuse the payment of his taxes, on
the ground that they were exorbitant, and the Territorial Collector sold
the property, which was bought by one of Brigham's agents, and the poor
man reduced to poverty.
In the fall of 1857, Brigham called a mass meeting in the Tabernacle,
and after dilating upon the disadvantages the people were laboring under
in being without a currency, established a bank, calling upon the
faithful to bring in all their gold and silver, and receive the new
paper currency in exchange. This was done. In a few months the bank was
suspended, and depositors were paid in labor tithing, for the currency
held by them, in exchange for their gold and silver.
One Mr. Tennant, a gentleman residing in Lancashire, England, embraced
Mormonism. His property was estimated at over $70,000. He was soon
marked as a victim. By appliances and representations brought to bear
with much assiduity, he was induced to purchase of Brigham Young a house
in Salt Lake, which he had never seen, and pay for the same the sum of
$20,000; about four times its value. In addition to this, large sums of
money were obtained from him by the Elders, under pretence of his
becoming a share-holder and partner with Young in grist-mills, sugar
machinery, iron-works, &c., solemnly assuring him in relation to its
safe investment and future profits. Mr. Tennant died while crossing the
Plains, leaving a wife, with a young child. On arriving in Salt Lake,
Mrs. Tennant, instead of being comfortably installed in the house
purchased by her husband, found herself placed in lodgings, the
carriage, horses, and other property seized upon, and herself placed
under the control of a guardian. This, together with the loss of her
husband, so worked upon her mind, that she became insane. Afterward
Brigham gave her in marriage to Daniel Spencer, as his fourth or fifth
wife, and thus completed the wrongs for which the poor woman will call
him to account in the day of judgment. She now lives upon a miserable
pittance doled out from the tithing-office.
A Mr. Williams, well known to the writer, became a Mormon in England. He
was a man of considerable property, and while on his way crossing the
Plains, was induced to invest $15,000 in an iron company formed for
working the iron mines in Southern Utah. The money was paid over, and
invested by the Elders, in goods, in St. Louis. The goods were duly
transported across the Plains, and unloaded within the enclosure of
Young, in Salt Lake City. Mr. Williams received, in St. Louis, a receipt
for his money, stating that the same would entitle him, upon his arrival
in Utah, to certificates of stock in the company. But he never was able
to get any stock or other equivalent for his money, nor any statement of
the affairs of the company. Indeed, the dignitaries of the church, after
one or two conversations upon the subject, refused to converse with him
further in relation to it. Soon after, the Legislature of Utah, composed
in good part of the same men, repealed the Act incorporating the
company, and thus the whole thing "vanished into thin air." In 1862,
which was several years after the money had been paid, Mr. Williams took
legal advice, and was told he could file a bill in chancery, against all
persons implicated in the transaction, requiring them to answer under
oath. He hesitated to do so, giving as a reason that he thought "the
time had not yet come," and that such a course would imperil his life.
This mode of getting money by the Elders from the wealthy saints, and
the retaining the same, is not only excused, but openly justified and
encouraged by Brigham. The following extract from one of his published
sermons will show his views upon these questions, and the character of
his morality and financial integrity:--
"I wish to impress another thing on your minds. An Elder who
is willing to preach the gospel, borrows a hundred or a
thousand from you, and you never breathe a word of complaint
against him, until you come home to this valley; but after you
have been here for a few days, you follow me round and fill my
ears with complaints against this brother, and ask me what he
has done with your money? I say 'I do not know.' Thus you are
distressed, and in misery all the day long, to get it back
again. If an Elder has borrowed from you, and you find he is
going to apostatize, then you may tighten the screws upon him;
but if he is willing to preach the gospel without purse or
scrip, _it is none of your business what he does with the
money he has borrowed from you. If you murmur against that
Elder, it will prove your damnation._ . . .
"No man need judge me. You know nothing about it, whether I am
sent or not; furthermore, it is none of your business, only to
listen with open ears to what is taught you, and serve God
with an undivided heart."[147:A]
Stephen Goddard owned a store on Main Street, Salt Lake City, which he
desired to sell. He was offered its value by a gentile, but before
selling, consulted "Brother Brigham." The President said he wanted the
store, and would give him $8,000 for it. To this Goddard demurred, as
the sum was less than half what he had been offered. Young said when the
Lord wanted his property, that should be the end of it, and the price
was none of his business. Goddard and Bishop Woolley, who was present,
retired outside and talked the matter over. The Bishop remarked, "He
thought when a man had worked hard to accumulate property for the
benefit of his family, he should be permitted to sell it for a fair
price." This was overheard by a spy, and reported to headquarters. The
Bishop was sent for and sharply reprimanded. He was told that he was in
a spirit of apostasy. Goddard, afraid to do otherwise, sold the store to
Young for $8,000.
Besides the property acquired through the machinery of the tithing
system, a large amount is obtained under the "law of consecration."
Under this law, those saints who can be induced to do so, place their
whole property in the hands of the President, as trustee in trust for
the church, to be used when the necessities of the church require it.
The object is to guard against apostasy. Brigham Young says:--
"The rulers of Great Britain have tried to make every
capitalist identify his interest with the Government that has
sustained the kingdom. Brethren, do you wish this heavenly
kingdom to stand?. . . Imitate the policy of that earthly
kingdom; identify our interest with the kingdom of God, so
that if our hearts should ever be weaned from loyalty to the
sovereign, all our _earthly_ interest is bound up there, and
cannot be taken away. . . .
"If a man has the purse in his pocket, and he apostatizes, he
takes it with him; but if his worldly interest is firmly
united to the kingdom of God, when he arises to go away, he
finds the calf is bound, and, like the cow, he is unwilling to
forsake it. If his calf is bound up here, he will be inclined
to stay."[148:A]
THE EMIGRATION FUND.
The published object and design of this fund is to emigrate the poor
saints from Europe and other foreign countries to Utah, the Zion of the
church. In those foreign countries there is a continual weekly
subscription paid in for that purpose.
Every emigration season, each Conference is permitted to send persons at
the rate of one for every £10 sterling so subscribed. Each one so
emigrating, is required to enter into obligations, before leaving
Liverpool, for the repayment of the same, as soon as possible after his
arrival in Salt Lake City. Parties in Utah, also, wishing their
relations brought over, must pay the required amount, before they are
sent for, unless in some special cases, where notes are accepted in
payment. The sum of £4 10_s._ is required to pay the transportation of
each person to the first American port, and the remaining £5 10_s._
thence to Salt Lake City. The emigrants are stowed away like cattle, on
the freight cars and on the decks of the boats and vessels, and thus by
having them conveyed in the cheapest manner possible, considerable of
the amount paid for transportation is saved, making a large sum in the
aggregate, all of which goes into that "treasury of the church,"--the
pocket of Brigham Young.
Again: as _all_ are obliged to pay their passage-money, either in
advance or after their arrival in Utah, and as a large portion of the
sum is previously raised by contribution, of course the amount, in
thousands of cases, is duplicated, and paid twice into the same
treasury.
The transportation across the Plains costs the church nothing at all,
except a slight diminution of the tithing-fund _prospective_. The teams
are furnished, so many from each ward and settlement, and the owners are
given credit for the use of the same in tithing account. Large
quantities of provisions are furnished and sent out to meet the incoming
saints, but these, although donated and sent by their friends, are all
charged to them by the careful priests and elders.
Before starting across the Plains, meetings are held, and the saints are
counselled to give up all their money and valuables, so that they may be
preserved on their journey. One man, in obedience to this "counsel,"
gave up his money, together with a valuable gold watch and chain.
Afterwards, remembering that he had not provided any tobacco for the
journey, he asked for a dollar back, to purchase some, which was refused
him.
Much cruelty is exercised on the Plains for the slightest disobedience.
A young man, brother of Walter Sanders, of Salt Lake, was whipped
nearly to death for being unable to travel as required.
Several years since, Brigham, with the view of saving still more from
the emigration fund, projected the plan of bringing the saints across
the Plains in hand-cart companies. Under this arrangement, every person,
male and female, was expected to assist in drawing a hand-cart; each
cart being drawn by three persons, and containing a certain quantity of
provisions, clothing, &c.
One of the companies, under the lead of Franklin D. Richards, was
detained on the frontiers until common prudence should have dictated
their remaining until another year. In consequence of the lateness of
the season, before the journey was half performed, winter was upon them,
and their sufferings beggar all description.
Mrs. Chapman, a very intelligent English lady, who crossed the Plains in
this company, related to me many incidents of this dreadful journey.
They started from the frontier very late, sometime in October, I think;
and to allay the fears and forebodings of the saints, Richards
prophesied, in the name of Israel's God, that the elements should be
controlled; and that the winds and snows of winter should be stayed
until the faithful arrived in Zion. Entirely unacquainted with the
country and the route before them, they were reassured, and went boldly
forward, trusting in their leader.
In order to lighten their loads and facilitate their progress, every
article of clothing that they could possibly spare, was left behind;
barely sufficient being taken to prevent them from freezing.
It may be supposed that only the very poor were subjected to this
terrible ordeal. Not so. Many families of means made the journey in this
way, being assured that this sacrifice would add to their exaltation in
the eternal world. They had not proceeded far when the snow began to
fall, and many became sick from want and exposure. When a river was to
be crossed, they were driven into the water,--men, women, and
children,--and were told, if they had sufficient faith, they should,
like the Israelites of old, go over dry shod. Many of the men carried
their wives and children over the streams, as long as they were able. If
any were unable longer to drag their carts, they were obliged to lighten
them by throwing away clothing, cooking utensils, and even
provisions,--thus necessitating a reduction from their daily allowance
of food. Fuel was scarce, and it was often necessary to go into the
snow, waist-deep, to procure it. Mrs. Chapman's husband, a strong,
athletic man, formerly a member of the Queen's Guards, from constant
exertion and exposure, at length fell sick, and though there were a few
wagons for the sick and feeble to ride in, they were not admitted into
them so long as they were able to walk.
The poor man continued to grow worse, and it soon became evident that he
must die. One morning, when the train was ready to start, the Captain
came to the tent of the sick man, and finding him dying, said to Mrs.
Chapman, "Your husband must die; leave him in the hands of God, and
proceed on your journey." "What!" said the heart-stricken woman, "leave
my husband on this barren waste, a prey to wolves? No; while there is
breath in his body, I shall remain by his side, and share his fate.
Leave us if you will, for the wild beasts of the desert cannot be more
cruel than you have been." In five minutes more, he breathed his last;
and throwing him into a hole dug in the sand, they dragged the weeping
wife and children from all they held dear on earth. In a few days the
same woman left her baby, too, on the sands of the desert, a prey to
wolves. She says, "I never see Franklin D. Richards, but I feel
hand-carts from the crown of my head to the sole of my feet."
One day, as they approached their Mecca, an old white-haired saint said
to the Captain, in a weak voice,--"Captain, I feel as if I should die,
drawing in this hand-cart; can't I ride a little while?"--"Draw till you
die then," replied the hard-hearted wretch, "for I'll be d----d if you
can ride." "Oh, well," said the old man, "I suppose I shall draw till I
die." He took out his watch. "A quarter of four. It will soon be over.
Ten minutes. Oh dear; oh, my God! Five minutes to four,--four;"--and the
old man fell down in his place,--he was dead.
Every day witnessed the death of large numbers by cold and starvation.
Those who survived were more like walking skeletons than human beings.
They were covered with vermin, and loathsome to behold. Some were so
badly frozen that their flesh fell from their bones. Many remained
disabled for life.
"Oh Religion! what crimes are perpetrated in thy name!" When Mormons
speak of the hand-cart company, they shudder and grow pale. All this
suffering was the result of an attempt, on the part of the leaders of
the church, to save a still larger sum from the emigration fund. It was
a speculative experiment, which was never repeated. These people bought
their carts with their own money; but on their arrival in Salt Lake, the
carts were claimed by Brigham, in behalf of the church, and were
afterwards sold from the tithing-office at five dollars each.
FOOTNOTES:
[143:A] Persons who are known to possess property, are called upon to
pay for seats in the temple. A lady residing in one of the northern
settlements, was cajoled into paying £50 for that purpose. The good
lady, upon arriving in Utah, found that the famous temple, in which
she had purchased a seat, was scarcely above its foundations.
[147:A] _Jour. of Dis._, Vol. I. p. 340.
[148:A] _Jour. of Dis._ Vol. I. p. 202.
CHAPTER IX.
BRIGHAM AS PROPHET, SEER, AND REVELATOR.
Brigham's Position as Head of the Church.--Mormon Theology.--
Brigham's Theology, or Utah Mormonism.--Adam as God.--Brigham
Young as God.--Human Sacrifice.--Introduction of Polygamy.--
Polygamy no part of the original Mormon Religion.--The
Revelation, or Celestial Marriage.--The Ceremony of Sealing.--
Consequences and Incidents of the Doctrine.--Incest.--Summary
of the Mormon Religion.
Not only is Brigham Young the temporal head of the church, its chief
business agent, and the sole custodian of its funds, but he is the
spiritual head, the established fountain, in whom is gathered from on
high all spiritual blessings, and from whom they are expected to flow
through the various officers of the priesthood, and thus be distributed
to the faithful among the masses. Standing in this capacity between the
people and the Supreme Being, he is at once Prophet, Seer, and
Revelator. As Prophet and Seer, he sees and foretells to the people what
is to befall them, as the result of certain courses of action. As
Revelator, he reveals and translates, to the comprehension of the
people, the hidden will of God concerning them.
An acknowledgment of this relationship of Brigham with the Divine Being
is made a test of fellowship; as in the case of the Morrisites, who,
although they admitted his right to preside over the church as its
temporal head, denied him the attributes of prophet and revelator. Hence
they were cut off from the church.
Acting in this capacity, he not only prescribes a course of conduct for
his followers, but promulgates, from time to time, doctrines, to be
received, believed, and advocated. Thus the theology or creed of the
church changes, from time to time, to suit the changing opinions, the
whims and caprices, or the passions and lusts, of its head and leader.
What is here said, therefore, of the Mormon religion, must be understood
in reference to the received doctrines and tenets of the church in
former years,--many of which still remain, but incorporated with new
dogmas, and any part or all of which are liable at any time to be
changed, modified, or entirely overthrown.
MORMON THEOLOGY.
There are many Gods, and they are of both sexes. But to us there is but
one God,--the Father of mankind, and the Creator of the earth.
Men and women are literally the sons and daughters of God,--our spirits
having been literally begotten by God, in the heavenly world, and having
been afterwards sent to the earth, and invested with these tabernacles.
God is in the form of man. He has a body, composed of spiritual matter.
There is no difference between matter and spirit, except in quality.
Spirit is matter refined.
God is omnipotent, but not personally omnipresent. He is everywhere
present by his Holy Spirit. His personality is generally expressed by
the phrase, "He has body, parts, and passions." He resides in the centre
of the universe, near the planet Kolob. This planet revolves on its axis
once in a thousand of our years, and one revolution of Kolob is a day to
the Almighty.
Jesus Christ was the Son of God, literally begotten by the Father, and
had the Spirit of God in the body of a man. After his resurrection, he
had a body of flesh and bones only, typical of man's resurrected body.
He differs in nothing from the Father, except in age and authority,--the
Father having the seniority, and consequently the right to preside.
The Holy Spirit is a subtle fluid, like electricity. It is the subtlest
form of matter, and pervades all space. By its agency all miracles, so
called, are performed. Miracles are simply the effects of the operation
of natural laws. But they are laws of a higher character than those with
which we are acquainted. This Holy Spirit is communicated by the
laying-on of hands by one of the properly authorized priesthood, and the
recipient is then enabled to perform wonderful things, according to his
gift,--some having the gift of prophecy, some of healing, some of
speaking in unknown tongues, etc.
There are three heavens,--the telestial, the terrestrial, and the
celestial.
The _telestial_ and _terrestrial_ heavens are to be occupied by the
various classes of persons who have neither obeyed nor rejected the
gospel. The telestial is typified by the stars,--the terrestrial, by the
moon.
The _celestial_, or highest heaven, has for its type the sun, and is
reserved for those who received the testimony of Jesus, and believed on
His name, and were baptized by one having authority from Him, and who
afterwards lived a holy life.
The earth, as purified and refined, after the second coming of Christ,
is to be the final habitation of those entitled to the glories of the
celestial kingdom. Jerusalem is to be rebuilt, and Zion, or the New
Jerusalem, is to be built in Jackson County, Missouri, whence the saints
were expelled in 1833.
There is a fourth class of persons, not entitled to either of these
heavens. They are those who sin against the Holy Ghost; that is, those
who apostatize after receiving the Holy Spirit. These go into
everlasting punishment, to remain with the devil and his angels.
The gospel, which people are called upon to obey, in order to gain a
place in the celestial kingdom, is,--_First_, They must believe in Jesus
Christ as the Son of God, and in His authorized priesthood. _Secondly_,
They must repent of their sins; _Thirdly_, They must be baptized by
immersion for the remission of their sins; and, _Fourthly_, They must
receive the laying-on of hands for the gift of the Holy Ghost.
God, having become nearly lost to man, revived His work, by revealing
himself to Joseph Smith, and conferring upon him the keys of the
everlasting Priesthood,--thus making him the mediator of a New
Dispensation, which is immediately to precede the second coming of
Christ. All those who recognize the divine authority of Smith, and are
baptized by one having authority, are the chosen people of God, who are
to introduce the Millennium, and to reign with Christ, on earth, a
thousand years.
Previous to the year 1852, it was also an orthodox principle of the
Mormon religion, that a man should have but one wife, to whom he should
be true and faithful.
Those who have any curiosity to pursue the subject further, will find
these views and doctrines fully explained and illustrated in the
religious writings of the Mormons,--of which the following are some of
the principal: Book of Mormon; Book of Doctrine and Covenants; Works of
Orson Pratt; Key to Theology, by P. P. Pratt; The Only Way to be Saved,
etc., by L. Snow; Pearl of Great Price; Voice of Warning, by P. P.
Pratt; Catechism for Children, by John Jaques; Deseret News, 14 vols.;
Journal of Discourses, 6 vols.; Latter-Day Saints' Millennial Star,
London, 26 volumes.
_Brigham's Theology; or Utah Mormonism._
The doctrines taught and practised by the present head of the Mormon
Church differ so much from the previously established tenets of the
church, that they require a separate consideration.
One of the most important innovations upon the established doctrines of
the church, is in relation to the Godhead. In April, 1852, Brigham put
forth the startling doctrine that Adam is God, and to be recognized and
honored as such! This announcement created some consternation among the
Mormon theologians, and some of them had the courage to oppose it. The
following is the "Revelator's" own exposition of this doctrine:--
"When the Virgin Mary conceived the child Jesus, the Father
had begotten him in his own likeness. He was not begotten by
the Holy Ghost. And who is the Father? _He is the first of the
human family_; and when he took a tabernacle, it was begotten
by his Father in heaven, after the same manner as the
tabernacle of Cain, Abel, and the rest of the sons and
daughters of Adam and Eve. . . . It is true that the earth was
organized by three distinct characters, namely: Elohim,
Yahovah, and Michael, [Adam;] these three forming a quorum, as
in all heavenly bodies, and in organized element perfectly
represented in the Deity, as Father, Son, and Holy Ghost.
"When our Father Adam came into the garden of Eden, he came
with a celestial body, and brought _Eve, one of his wives_,
with him. He helped to make and organize this world. He is
Michael, the Archangel, the Ancient of Days. _He is our Father
and our God, and the only God with whom we have to do._ . . .
Jesus, our elder brother, was begotten in the flesh by the
same character that was in the garden of Eden, and who is our
Father in heaven."[157:A]
It is manifest that Young is not so much at home in theology as when
engaged in financial schemes and money speculations. So disgusting and
blasphemous are these ideas, and so unacceptable were they, even to
Mormons, who were not prepared to see the basis of their religion thus
rudely overthrown, that Brigham finally felt compelled to caution the
Elders not to preach the new doctrine concerning Deity, until the people
should be better prepared to receive them.
Mahomet is the great exemplar and prototype whom Brigham Young aims to
imitate, and doubtless he took from the Koran his ideas about the deity
of Adam. Thus in chapter two of the Koran, we have the following:--
"And when we said unto the angels, 'worship Adam,' they all
worshipped him, except Eblis, [Lucifer,] who refused."
From the following affidavit of John Stiles, father of Judge Stiles,
formerly one of the United States Judges in Utah, a man of much probity
of character, and well known in Salt Lake City as "Father Stiles," it
appears that the blasphemous pretensions of Brigham Young do not stop
with Adam, but that, among the brethren, he has encouraged a doctrine,
which he dare not put in print;--no less than _to arrogate to himself
the attributes of Deity_.
"TERRITORY OF UTAH, } _ss._
GREAT SALT LAKE CITY. }
"In the spring of 1856," John Stiles says, "I resided in the
11th Ward of Great Salt Lake City, in the Territory of Utah. I
was appointed by the quorum to which I then belonged, as a
Missionary High-Priest for the said Ward. My duty was to look
after the morals of the people of the Ward, and especially to
see that there was no false doctrine taught there. I
subsequently found that there were not only immoralities, but
also false doctrines among some of the people, as I supposed
at the time. Many people believed and taught the doctrine,
that Brigham Young was all the _God_ that we were amenable to.
I found by opposing that doctrine, that I gave offence to the
authorities of the Ward, and was consequently called to answer
for my opposition before the Bishop of the Ward, although he
had no jurisdiction over me. As a High-Priest I was amenable
to a higher authority, but not to him.
"In a public assembly he wished me to state my views on the
question, whether _if Brigham Young was not God, who was?_ I
told him I would do so. I rose and stated that my idea of the
being of God was expressed in a passage of Scripture, and I
need only repeat the passage to explain the idea. The passage
was: 'To us there is but one God, _the Father_, of whom are
all things, and we in Him, and one Lord Jesus Christ, by whom
are all things, and we by Him.' I subsequently, in
explanation, cited this passage of Scripture: 'This is life
eternal, that we might know thee, the only living and true
God, and Jesus Christ whom thou hast sent.' I then sat down,
and the Bishop rose and said: 'Brethren, we perceive that
Father Stiles runs round Brigham.' I replied, 'Yes; I do not
mention Brigham Young on the same day with God, as of the same
Godhead.' His (the Bishop's) First Counsellor, then moved that
Father Stiles be cut off from the church. This was seconded
by the Second Counsellor. This was proposed to the assembly as
a question by the Bishop, and I was cut off accordingly. I
subsequently discovered that by my opposition and explanation,
I gave offence to the authorities of the Mormon Church, and
was cut off from the church and dismissed from the place of
Missionary High-Priest of that Ward. I have never been
restored as Missionary High-Priest.
(Signed,) JOHN STILES.
"Sworn to and subscribed before me at Great Salt Lake City,
this April 26th, 1864.
"JOHN TITUS,
"_Ch. Justice of Utah_."
Another doctrine of a startling character, promulgated by one of Young's
counsellors and endorsed by him, is that of _human sacrifice for the
remission of sins_.
It was first announced by Jedediah M. Grant, Second Counsellor to the
President, in the following language:--
"Brethren and sisters, we want you to repent and forsake your
sins. And you who have committed sins that cannot be forgiven
through baptism, _let your blood be shed, and let the smoke
ascend_, that the incense thereof may come up before God as an
atonement for your sins, and that the sinners in Zion may be
afraid."[159:A]
Again:--
"We have been trying long enough with this people, and I go in
for letting the sword of the Almighty be unsheathed, _not only
in word, but in deed_."[159:B]
In accordance with such bloody teaching, it is said that an altar of
sacrifice was actually built by Grant, in the temple block, upon which
these human sacrifices were to be made. On the 21st of September, 1856,
Grant said:--
"I say there are men and women here that I would advise to go
to the President immediately, and ask him to appoint a
committee to attend to their case; and then let a place be
selected, and let that committee shed their blood."[159:C]
This horrible proposal to immolate upon the altar of sacrifice the
erring saints, was fully endorsed by Brigham Young as follows:--
"There are sins that men commit for which they cannot receive
forgiveness in this world, or in that which is to come; and if
they had their eyes open to see their condition, _they would
be perfectly willing to have their blood spilt upon the
ground_, that the smoke thereof might ascend to Heaven as an
offering for their sins, and the smoking incense would atone
for their sins; whereas, if such is not the case, they will
stick to them, and remain upon them in the spirit-world.
"I know, when you hear my brethren telling about cutting
people off from the earth, that you consider it is strong
doctrine. It is to save them, not to destroy them. I will say
further, I have had men come to me, and offer their lives to
atone for their sins. It is true that the blood of the Son of
God was shed for sins, through the fall, and those committed
by man, yet men can commit sins which it can never remit. As
it was in ancient days, so it is in our day; and though the
principles are taught publicly from this stand, still the
people do not understand them; yet the Law is precisely the
same. There are sins that can be atoned for by an offering
upon the altar, as in ancient days, and there are sins that
the blood of a lamb, of a calf, or of turtle-doves cannot
remit, _but they must be atoned for by the blood of the man_.
That is the reason why men talk to you as they do from this
stand. They understand the doctrine, and throw out a few words
about it."[160:A]
But the greatest change of all in the Mormon religion, made by Brigham
Young, was the introduction and establishment of polygamy.
This was no part of the Mormon system of religion as originally
established. On the contrary, it was expressly repudiated by all the
Mormon writers and speakers, previous to 1852, and in Europe for some
years afterward.
The Mormon religion was founded by Joseph Smith and his coadjutors, and
the principles and doctrines of the religion were, in the first
instance, such as they established. The Book of Mormon is the historical
foundation, corresponding with the Old Testament of the Christian Bible.
Afterward, a volume of revelations to Smith and others was collected and
published, called the Book of Doctrine and Covenants. This corresponds
to the Christian's New Testament. It may be safely asserted, therefore,
that previous to the innovations of Young, the Mormon religion was
embodied in these two volumes. Their authority in the church is
universal and unquestioned.
Let us examine these volumes, and see whether they teach or countenance
polygamy.
The Book of Mormon nowhere contains a word in favor of it. On the
contrary all of its principal characters were monogamists. Such was
Lehi, the patriarch of Mormon history. Such also were Ishmael and
Nephi.[161:A] That the people of Zarahemla were monogamists, is evident
from what is said concerning them on page 146.
But we are not left to inference as to the testimony of this volume
concerning this practice. On page 119 we have the following:--
"Behold the Lamanites, your brethren, whom ye hate because of
their filthiness and the cursings which hath come upon their
skins, are more righteous than you; for they have not
forgotten the commandment of the Lord, which was given unto
our fathers, that they should have, save it were one wife; and
concubines they should have none; and there should not be
whoredoms committed among them. And now, this commandment they
observe to keep; wherefore, because of this observance, in
keeping this commandment, the Lord God will not destroy them,
but will be merciful unto them; and one day they shall become
a blessed people."[161:B]
Again:--
"And it came to pass that Riplakish did not do that which was
right in the sight of the Lord, for he did have many wives and
concubines, and did lay that upon men's shoulders which was
grievous to be borne; yea, he did tax them with heavy taxes;
and with the taxes he did build many spacious
buildings."[162:A]
And again:--
"And he [Noah] did not walk in the ways of his father.
[Zeniff.] For behold, he did not keep the commandments of God,
but he did walk after the desires of his own heart. And he had
many wives and concubines. And he did cause his people to
commit sin, and to do that which was abominable in the sight
of the Lord. Yea, and they did commit whoredoms and all manner
of wickedness. And he laid a tax of one fifth part of all they
possessed." . . . "All this did he take to support himself, and
his wives and his concubines; and also his priests, and their
wives and their concubines; thus he had changed the affairs of
the kingdom."[162:B]
"And it came to pass that he placed his heart upon his riches,
and he spent his time in riotous living, with his wives and
his concubines; and so did also his priests spend their time
with harlots."[162:C]
As if to place this matter beyond any question, we have the following
still more explicit testimony, on pages 115 and 118:--
"And now it came to pass that the people of Nephi, under the
reign of the second king, began to grow hard in their hearts
and indulge themselves somewhat in wicked practices, such as
like unto David of old, desiring many wives and concubines,
and also Solomon his son." . . .
"The word of God burdens me because of your grosser crimes.
For behold, thus saith the Lord, this people begin to wax in
iniquity; they understand not the Scriptures; for they seek to
excuse themselves in committing whoredoms, because of the
things which were written concerning David, and Solomon his
son. Behold David and Solomon truly had many wives and
concubines, which thing was abominable before me, saith the
Lord: wherefore, thus saith the Lord, I have led this people
forth out of the land of Jerusalem, by the power of mine arm,
that I might raise up unto me a righteous branch from the
fruit of the loins of Joseph. Wherefore, I the Lord God, will
not suffer that this people shall do like unto them of old.
Wherefore, my brethren, hear me, and hearken to the word of
the Lord; for there shall not any man among you have, save it
be one wife; and concubines he shall have none; for I, the
Lord God, delighteth in the chastity of women. And whoredoms
are an abomination before me; thus saith the Lord of
Hosts."[163:A]
Here it is stated as coming from God himself, that the polygamy and
concubinage of David and Solomon were abominable before the Lord. And
yet we every day hear David and Solomon, as well as Abraham, Jacob, and
others, cited by those practising polygamy, as their illustrious
prototypes, whose example is worthy of all imitation.
Orson Pratt, the ablest writer on Mormon theology, is compelled to admit
that the Book of Mormon is opposed to polygamy. He says:--
"Do you believe that the Book of Mormon is a divine
revelation? We do. Does that book teach the doctrine of
plurality of wives? It does not. Does the Lord in that book
forbid the plurality doctrine? He forbid the ancient Nephites
to have any more than one wife."[163:B]
Elder Pratt then endeavors to blunt the force of this testimony in the
following manner:--
"Why were the ancient Nephites restricted to the one-wife
system? Because, first, the number of males and females among
them, at the time the command was given, was about equal.
Secondly, there was no probability that judgments, wars, or
any other calamities which were to befall their nation, would
produce a disproportionate number of males and females.
Thirdly, this small remnant of the tribe of Joseph, were, at
that time, about equally righteous; and one was about as
capable of raising up a family in righteousness as another.
And, lastly, the Lord himself informs them, in the same
connection with the quotation which I have just made, that if
He would have them practise differently from what He had
previously taught them, it must be by His command."[164:A]
Thus, in the attempt to weaken the force of the evidence furnished by
the Book of Mormon against polygamy, Pratt acknowledges, in the most
explicit manner, the validity of the argument against it, founded upon
the equality in the numbers of each sex. Two of the four reasons why the
Nephites were to retain monogamy, relate to the equality in the numbers
of the sexes. But there is a substantial equality in the numbers of the
sexes, not only in the United States, but in Utah Territory. (See U. S.
Census.)
Let us now turn to the Book of Doctrine and Covenants, and see if we can
find in that volume any authority for polygamy. The following passages
will determine the question:--
"Thou shalt love thy wife with all thy heart, and shalt cleave
unto her, and none else; and he that looketh upon a woman to
lust after her, shall deny the faith, and shall not have the
spirit; and if he repents not he shall be cast out."[164:B]
Again. In 1845, the year after Smith's death, an Appendix was
authoritatively added to the Book of Doctrine and Covenants, containing
the following, which is extracted from the section entitled
"Marriage":--
"2. Marriage should be celebrated with prayer and
thanksgiving; and at the solemnization, the persons to be
married standing together," etc., "he [the person officiating]
shall say, calling each by their names, 'you both mutually
agree to be each other's companion, husband and wife,
observing the legal rights belonging to this condition; that
is, keeping yourselves wholly for each other, and from all
others, during your lives.' And when they have answered
'yes,' he shall pronounce them 'husband and wife,' in the name
of the Lord Jesus Christ and by virtue of the laws of the
country, and authority vested in him. . . .
"4. . . . Inasmuch as this church of Christ has been reproached
with the crime of fornication and polygamy; we declare that we
believe that one man should have one wife; and one woman but
one husband, except in case of death, when either is at
liberty to marry again."[165:A]
Can anything be more explicit than this? Polygamy is not only expressly
repudiated by the church, but is classed by the side of fornication as a
crime.
Thus we find that polygamy is contrary to both books of the Mormon
Bible. That it is, in fact, strongly condemned in those volumes.
It is, therefore, no part of the Mormon religion, as given to the world
by Joseph Smith.
But polygamy is practised in Utah. Whence did it arise, and upon what
foundation does it rest?
Like slavery, and all other great social evils, it had its origin,
doubtless, in an abuse of the passions of man.
It was first publicly announced and recommended in Utah Territory on the
29th of August, 1852, by Orson Pratt and Brigham Young, at a
politico-religious meeting, held in Great Salt Lake City.
On that occasion, President Young said:--
"You heard Brother Pratt state, this morning, that a
Revelation would be read this afternoon, which was given
previous to Joseph's death. It contains a doctrine a small
portion of the world is opposed to; but I can deliver a
prophecy upon it. Though that doctrine has not been preached
by the Elders, this people have believed in it for years.
"The original copy of this Revelation was burnt up. William
Clayton was the man who wrote it from the mouth of the
Prophet. In the mean time it was in Bishop Whitney's
possession. He wished the privilege to copy it, which Brother
Joseph granted. Sister Emma (wife of Joseph Smith) burnt the
original. The reason I mention this is, because that the
people who did know of the Revelation, suppose it was not now
in existence.
"The Revelation will be read to you. The principle spoken upon
by Brother Pratt this morning, we believe in.
. . . "Many others are of the same mind. They are not ignorant
of what we are doing in our social capacity. They have cried
out proclaim it; but it would not do a few years ago;
everything must come in its time, as there is a time to all
things. I am now ready to proclaim it.
"This Revelation has been in my possession many years; and who
has known it? None but those who should know it. I keep a
patent lock on my desk, and there does not anything leak out
that should not."[166:A]
The Revelation, so called, which was read at the close of this sermon,
purports to have been given to Joseph Smith, July 12, 1843. It is very
lengthy, consisting of twenty-five sections or paragraphs. It is
published in full, in Burton's "City of the Saints," and in various
other publications. The following synopsis exhibits all that is
essential of this extraordinary Revelation.
THE REVELATION.
SECTION 1. "Verily, thus saith the Lord unto you, my servant Joseph,
that inasmuch as you have inquired of my hand to know and understand
wherein I, the Lord, justified my servants Abraham, Isaac, and Jacob, as
also Moses, David, and Solomon, my servants, as touching the principle
and doctrine of their having many wives and concubines: Behold, and lo,
I am the Lord thy God, and will answer thee as touching this matter."
[The balance of this section is prefatory, declaring that a new law and
everlasting covenant is about to be revealed, and that he who abides not
that covenant shall be damned.]
SEC. 2. All covenants, contracts, vows, etc., not made and sealed by
the Holy Spirit of promise, of him who is anointed (Joseph Smith) both
as well for time and for all eternity, are of no efficacy or force after
the resurrection.
SEC. 3 represents the necessity of having everything sanctioned by the
Almighty.
SECS. 4 and 5. Persons married for life only, or for time and eternity,
but not by the proper authority, not bound to each other after this
life.
SEC. 6 provides that if a man marry a wife by the law of God, and by the
new and everlasting covenant, and if they abide in the covenant, and do
not shed innocent blood, then the covenant shall be binding throughout
time and eternity, "and they shall pass by the angels, and the gods
which are set there, to their exaltation and glory in all things."
SEC. 7 declares that such shall be gods in the eternal world.
SEC. 8 states that none can receive such exaltation except those who
receive and abide the law of God.
SEC. 9. "Verily, verily I say unto you, if a man marry a wife according
to my word, and they are sealed by the Holy Spirit of promise according
to mine appointment, and he or she shall commit any sin or transgression
of the new and everlasting covenant whatever, and all manner of
blasphemies, and if they commit no murder wherein they shed innocent
blood, yet they shall come forth in the first resurrection, and enter
into their exaltation, but they shall be destroyed in the flesh, and
shall be delivered unto the buffetings of Satan unto the day of
redemption, saith the Lord God."
SEC. 10 explains that shedding innocent blood, and assenting unto the
death of Christ, is the blasphemy against the Holy Ghost, which shall
not be forgiven in the world nor out of the world.
SECS. 11 and 12 refer to Abraham as the father of the faithful, and him
to whom the promises were made. "This promise is yours also, because ye
are of Abraham, and the promise was made unto Abraham." "Go ye,
therefore, and do the works of Abraham; and enter ye into my law, and
ye shall be saved."
SEC. 13 intimates that Sarah acted in accordance with the command of God
in giving Hagar to Abraham.
SEC. 14 refers to the concubines which Abraham received, and says, "they
bare him children, and it was accounted unto him for righteousness." The
latter part of the section is as follows: "David also received many
wives and concubines, as also Solomon, and Moses my servant; and also
many others of my servants, from the beginning of creation until this
time; and in nothing did they sin save in those things which they
received not of me."
SEC. 15. "David's wives and concubines were given unto him, of me, by
the hand of Nathan, my servant, and others of the prophets who had the
keys of this power; and in none of these things did he sin against me,
save in the case of Uriah and his wife; and therefore he hath fallen
from his exaltation, and received his portion; and he shall not inherit
them out of the world; for I gave them unto another, saith the Lord."
SEC. 16 prescribes certain regulations concerning those who commit
adultery, and provides that in case the husband commits adultery, and
the wife is innocent, and the fact is revealed by God to Joseph, the
wife shall be given by Smith to one who has not committed adultery, "but
hath been faithful, for he shall be made ruler over many."
SEC. 17. "And verily, verily I say unto you, that whatsoever you seal on
earth shall be sealed in heaven; and whatsoever you bind on earth in my
name and by my word, saith the Lord, it shall be eternally bound in the
heavens; and whosesoever sins you remit on earth shall be remitted
eternally in the heavens; and whosesoever sins ye retain on earth shall
be retained in heaven."
SEC. 18. "And again, verily I say, whomsoever you bless I will bless,
and whomsoever you curse I will curse, saith the Lord; for I, the Lord,
am thy God."
SEC. 19. "And again, verily I say unto you, my servant Joseph, that
whatsoever you give on earth, and to whomsoever you give any one on
earth, by my word, and according to my law, it shall be visited with
blessings, and not cursings, and with my power, saith the Lord, and
shall be without condemnation, on earth and in heaven." Then follows a
declaration to the effect that Smith has found favor with God, and that
he will forgive his sins, etc.
SEC. 20 commands Emma Smith "that she stay herself, and partake not of
that which I commanded you to offer unto her; for I did it, saith the
Lord, to prove you all," etc., and continues as follows: "And let mine
handmaid, Emma Smith, receive all those that have been given unto my
servant Joseph, and who are virtuous and pure before me; and those who
are not pure, and have said they are pure, shall be destroyed, saith the
Lord God; for I am the Lord thy God," etc.
SEC. 21 commands Emma Smith, wife of Joseph, to abide and cleave unto
Joseph and none else, under penalty of destruction. She is also exhorted
to forgive Joseph his trespasses.
SEC. 22 forbids Joseph putting his property out of his hands.
SEC. 23 touches upon the law of the priesthood, and says of any one who
is called of God, as was Aaron, "if he do anything in my name, and
according to my law, and by my word, he will not commit sin, and I will
justify him." Joseph is to be justified, etc.
The last two sections are as follows:--
SEC. 24. "And again, as pertaining to the law of the priesthood: if any
man espouse a virgin, and desire to espouse another, and the first gives
her consent; and if he espouse the second, and they are virgins, and
have vowed to no other man, then he is justified; he cannot commit
adultery, for they are given unto him; for he cannot commit adultery
with that that belongeth unto them, and to none else; and if he have
ten virgins given unto him by this law, he cannot commit adultery, for
they belong to him, and they are given unto him; therefore is he
justified. But if one, or either of the ten virgins, after she is
espoused, shall be with another man, she has committed adultery, and
shall be destroyed; for they are given unto him to multiply and
replenish the earth, according to my commandment, and to fulfil the
promise which was given by my Father before the foundation of the world,
and for their exaltation in the eternal worlds, that they may bear the
souls of men; for herein is the work of my Father continued, that he may
be glorified."
SEC. 25. "And again, verily, verily I say unto you, if any man have a
wife who holds the keys of this power, and he teaches unto her the law
of my priesthood as pertaining to these things, then shall she believe,
and administer unto him, or she shall be destroyed, saith the Lord your
God; for I will destroy her; for I will magnify my name upon all those
who receive and abide in my law. Therefore it shall be lawful in me, if
she receive not this law, for him to receive all things whatsoever I,
the Lord his God, will give unto him, because she did not believe and
administer unto him, according to my word; and she then becomes the
transgressor, and he is exempt from the law of Sarah, who administered
unto Abraham according to the law, when I commanded Abraham to take
Hagar to wife. And now, as pertaining to this law: Verily, verily I say
unto you, I will reveal more unto you hereafter; therefore let this
suffice, for the present. Behold, I am Alpha and Omega. Amen."
* * * * *
Such is the foundation upon which is built the superstructure of Utah
polygamy. And the system itself, what is it in its theory and practical
application? The mode of its institution has been shown. Its
ceremonials, and many facts illustrative of its tendency and effects,
will be given; and it is for our readers to determine how much it is
better than promiscuous intercourse, and to discover, if they can, its
redeeming features, as distinguished from such a state of society.
No man who has a wife already, has any right to make propositions of
marriage to a lady, until he has consulted the President of the whole
church, and through him obtained a revelation from God upon the subject.
If the revelation be favorable, he must next obtain the approbation of
the parents, and _thirdly_, he is to consult the lady herself.
It is also necessary that the first wife be consulted. If she refuses
her consent, however, the lover husband may take an appeal to the
President; and unless the wife can give to the President satisfactory
reasons why her consent is withheld, the husband may proceed to
introduce another wife into the family, against her will. The plan is,
either to divorce the first wife, and damn her eternally, or to torment
her daily, until, with a broken heart and a crushed spirit, she goes to
the altar, and there gives another to her husband. Thus the semblance of
her approbation is obtained.
The exquisite cruelty of this abominable practice will appear most
vividly from the marriage ceremony.
"When the day set apart for the solemnization of the marriage
ceremony has arrived, the _bridegroom_ and the _wife_, and
also the _bride_, together with their relations, and such
other guests as may be invited, assemble at the place which
they have appointed. The scribe then proceeds to take the
names, ages, native towns, counties, States, and countries of
the parties to be married, which he carefully enters on
record. The President, who is the Prophet, Seer, and Revelator
over the whole church, throughout the whole world, and who
alone holds the keys of authority in this solemn ordinance,
calls upon the _bridegroom_ and his _wife_, and the _bride_,
to arise, which they do, fronting the President. The wife
stands on the left hand of her husband, while the bride stands
on her left. The President then puts this question to the
wife: 'Are you willing to give this woman to your husband, to
be his lawful and wedded wife, for time and all eternity? If
you are, you will manifest it by placing her right hand within
the right hand of your husband.' The right hands of the
bridegroom and the bride being thus joined, the wife takes
her husband by the left arm, as if in the attitude of walking.
The President then proceeds to ask the following questions of
the man: 'Do you, brother, (calling him by name) take sister
(calling the bride by name) by the right hand, to receive her
unto yourself, to be your lawful and wedded wife, and you to
be her lawful and wedded husband, for time and for all
eternity, with a covenant and promise on your part, that you
fulfil all the laws, rites, and ordinances pertaining to this
holy matrimony, in the new and everlasting covenant,--doing
this in the presence of God, angels, and these witnesses, of
your own free will and choice?' The bridegroom answers, 'Yes.'
The President then puts the question to the bride: 'Do you,
sister, (calling her by name) take brother (calling him by
name) by the right hand, and give yourself to him to be his
lawful and wedded wife, for time and for all eternity, with a
covenant and promise, on your part, that you will fulfil all
the laws, rites, and ordinances pertaining to this holy
matrimony, in the new and everlasting covenant,--doing this in
the presence of God, angels, and these witnesses, of your own
free will and choice?' The bride answers, 'Yes.' The President
then says: 'In the name of the Lord Jesus Christ, and by the
authority of the Holy Priesthood, I pronounce you legally and
lawfully husband and wife, for time and all eternity; and I
seal upon you the blessings of the holy resurrection, with
power to come forth in the morning of the first resurrection,
clothed with glory, immortality, and eternal lives; and I seal
upon you the blessings of thrones, and dominions, and
principalities, and powers, and exaltations; together with the
blessings of Abraham, Isaac, and Jacob; and say unto you, be
fruitful and multiply, and replenish the earth, that you may
have joy and rejoicing in your posterity, in the day of the
Lord Jesus. All these blessings, together with all other
blessings, pertaining to the new and everlasting covenant, I
seal upon your heads, and enjoin your faithfulness unto the
end, by the authority of the Holy Priesthood, in the name of
the Father, and of the Son, and of the Holy Ghost. Amen.'"
The scribe then enters the _marriage_ on the records, and the parties
retire. The wedding is then celebrated with a feast at the husband's
house, and a "Mormon dance." The new wife is assigned a room,--if indeed
the happy husband's domicil contains two rooms,--and her experience in
"plurality" begins.
In well-regulated Mormon families, the first wife stands at the head of
domestic concerns. She carries the keys of the storehouse, makes the
purchases for the family, and deals them out to the plural wives, in
much the same manner as other housekeepers do to their cooks. The
husband's will is law, and from it there is no appeal, except in extreme
cases, when the Bishop may be consulted.
If a husband has lost his wife by death, before he had the opportunity
of attending to this holy ordinance, and securing her as his lawful wife
for eternity, then it is the duty of the second wife, first, to be
sealed or married to the husband, for and in the name of the deceased
wife, for all eternity; and, secondly, to be married for time and
eternity herself, to the same man. Thus, by this holy ordinance, both
the dead and the living wife will be his in the eternal worlds. But if,
previous to marriage for eternity, a woman lose her husband by death,
and marry a second, and if her first husband was a good man, then it is
the duty of the second husband to be married to her for eternity, not
for himself, but in the name of her deceased husband, while he himself
can only be married to her for time; and he is obliged to enter into a
covenant to deliver her up, and all her children, to her deceased
husband, in the morning of the first resurrection.
Thus, by these refinements, a religious veil, captivating to the fancy,
is thrown over the institution to hide its deformity. The same
distinctions are carried through all the various relations of life;
hence in case a widow is married to a widower, three ceremonies are
necessary, in order fully to establish the eternal relations of all the
parties.
Incest is the practical result of some of the branches of this
new-fangled system of sealing and marriage. It has already been shown,
by the report of the Committee on Territories in the United States
Senate, and the Message of Gov. Harding, that a mother and her daughters
(by a former husband) all live together, as wives of the same
husband.[173:A]
A still more revolting relation is sometimes maintained. It is called
"heirship," and is plainly enough sanctioned by Young, as follows:--
"The text is, the right of heirship. I will, however, make an
addition to the scripture, before I proceed further with my
remarks, and say, 'the right of heirship in the Priesthood.'"
After asserting that the right of heirship belongs to the first-born
son, he says:--
"There are sisters in the church that have been bereaved of
their husbands, who died full of faith in the Holy Gospel, and
full of hope for a glorious resurrection to eternal life. One
of them is visited by a High Priest, of whom she seeks
information touching her situation, and that of her husband.
At the same time the woman has a son, twenty-five years of
age, who is an Elder in one of the Quorums of the Seventies,
and faithful in all the duties connected with his calling. She
has also other sons and daughters. She asks this High-Priest
what she shall do for her husband, and he very religiously
says to her, 'You must be sealed to me, and I will bring up
your husband, stand as proxy for him, receive his endowments,
and all the sealing, keys, and blessings, and Eternal
Priesthood for him, and be the father of your children.' Hear
it, ye mothers! The mother that does that, barters away the
sacred right of her son. Does she know it? No. But you that
will hear, and be made to understand the true principles that
govern this matter, go from this place, and do hereafter as
has been done in by-gone days; instead of the children being
robbed of their just rights, the woman shall lose her
children, and they shall yet stand in their place, and be put
in possession of their rights. Let mothers honor their
children. If a woman has a son, let her honor that
son."[174:A]
But we will not pursue these disgusting details further.
Capt. Robert Burton, the famous English traveller, thus epitomizes the
Mormon faith:--
"In the Tessarakai Decalogue above quoted, we find syncretized
the Shemitic Monotheism, the Persian Dualism, and the Triads
and Trinities of the Egyptians and the Hindoos. The Hebrews
also have a personal Theos; the Buddhists, avataras and
incarnations; the Brahmins, self-apotheosis of man by prayer
and penance; and the East generally holds to quietism,--a
belief that repose is the only happiness, and to a vast
complication of states, in the world to be.
"The Mormons are like the Pythagoreans, in their procreation,
transmigration, and exaltation of souls; like the followers of
Leucippus and Democritus in their atomic materialism; like the
Epicureans in their pure atomic theories, their _summum
bonum_, and their sensuous speculations; and like the
Platonists and Gnostics in their belief of the Æon, of ideas,
and of moving principles in element. They are Fetichists in
their ghostly fancies, their _evestra_, which became souls and
spirits. They are Jews in their theocracy, their ideas of
angels, their hatred of gentiles, and their utter segregation
from the great brotherhood of mankind. They are Christians,
inasmuch as they base their faith upon the Bible, and hold to
the divinity of Christ, the fall of man, the atonement, and
the regeneration. They are Arians, inasmuch as they hold
Christ to be 'the first of God's creatures,' a 'perfect
creature, but still a creature.'
"They are Moslems in their views of the inferior status of
womankind, in their polygamy, and in their resurrection of the
material body. Like the followers of the Arabian Prophet, they
hardly fear death, because they have elaborated
'continuation.' They take no leap in the dark; they spring
from this sublunary stage into a known, not into an unknown
world; hence also their worship is eminently secular, their
sermons are political or commercial, and--religion being with
them not a thing apart, but a portion and parcel of every-day
life--the intervention of the Lord in their material affairs
becomes natural, and only to be expected.
"Their visions, prophecies, and miracles are those of the
Illuminati; their mysticism that of the Druses, and their
belief in the Millennium is a completion of the dreams of the
Apocalyptic sects. Masonry has evidently entered into their
scheme; the Demiurgus whom they worship is 'as good at
mechanical inventions as at any other business.'
"With their later theories, Methodism,
Swedenborgianism,--especially in its view of the future
state,--and Transcendentalism are curiously intermingled. And,
finally, we can easily discern, in their doctrine of affinity
of minds and sympathy of souls, the leaven of that faith
which, beginning with the Mesmer, and progressing through the
Rochester Rappers, and the Poughkeepsie Seer, threatens to
extend wherever the susceptible nervous temperament becomes
the characteristic of the race."[176:A]
According to this learned author, Mormonism is a conglomeration of all
the _isms_ from Adam to the present time.
The predominant characteristics of Mormonism are, the concentration of
power in one individual,--the entire unity of church and state,--and the
united efforts of the people and their leaders to establish and maintain
a kingdom, spiritual and temporal, which shall spread over the whole
earth, and result in the complete subjugation and subordination of all
other kingdoms, principalities, and powers.
The establishment of polygamy among such a people, was no difficult
matter. It was but an easy step from materialism to sensualism. Here the
passions and lusts harmonize with the love of power and dominion.
The following toasts were given at a celebration on the 24th of
July,[176:B] 1856. Therein the Mormons speak for themselves.
"_Mormonism._ A plurality of worlds, a plurality of gods, and
a plurality of wives, with all truth in all eternity."
"_President Brigham Young._ With the keys of heaven and earth
to open and shut, and all Israel to sanction."
FOOTNOTES:
[157:A] _Jour. of Dis._ Vol. I. p. 50.
[159:A] _Deseret News_, October 1, 1856.
[159:B] _Ibid._
[159:C] _Ibid._ Vol. VI. p. 235.
[160:A] Sermon by Brigham Young, published in the _Deseret News_,
October 1st, 1856.
[161:A] _Book of Mormon_, pp. 3, 12, 33, 43.
[161:B] _Ibid._ p. 119.
[162:A] _Book of Mormon_, p. 535. 5th sec. of 4th chap. of Book of
Ether.
[162:B] _Book of Mormon_, p. 167.
[162:C] _Ibid._ p. 168.
[163:A] _Book of Mormon_, pp. 115, 118. 1st and 2d chapters of the
Book of Jacob.
[163:B] Article on Celestial Marriage, in _The Seer_, Vol. I. p. 30.
[164:A] _The Seer_, Vol. I. p. 30.
[164:B] _Doctrine and Covenants_, p. 125.
[165:A] _Book of Doctrine and Covenants_, pp. 330, 331.
[166:A] Sermon of Brigham Young, published in the _Deseret News_,
Extra, of September 14, 1852.
[173:A] The marriage of brothers and sisters was at one time openly
encouraged by President Brigham Young. George D. Watt, reporter for
the _Deseret News_, married his half-sister, and lived with her as a
wife, for about twelve years. She passed as the wife of Young, for
several years, owing to the presence of gentiles and the prejudices of
the saints. She has since been convinced of her error, and joined the
"new organization," and with her three children returned to the
States.
[174:A] April 8, 1858, _Deseret News_, Vol. III. No. 12.
[176:A] _City of the Saints_, pp. 397, 398.
[176:B] The 24th of July, 1847, was the day when the first Mormons
arrived in Salt Lake Valley. The 24th of July is therefore celebrated
by them as the 4th is by gentiles.
CHAPTER X.
BRIGHAM AS LORD OF THE HAREM.
Brigham's Block.--The Lion House.--The Tithing-House.--The
Bee-hive House, Office, etc.--Description of the Harem.--Plan,
Rooms, etc., of each Floor, and who occupies the same.--Life
at the Harem.--Brigham at Home.
[Illustration: The Prophet's Block.]
Brigham's Block consists of about twenty acres, situated in the northern
part of the city, and on the "first bench." These "benches" are level
plateaus, or ridges running along at the base, and parallel with the
mountain sides, and rising one above another, in regular succession.
They are supposed to have been formed by the action of water, which
doubtless at one time, covered the whole country, half way to the
mountain tops. These benches overlook the city, which is mostly built on
the flats, or bottom lands of the Jordan River. From Brigham's Bench the
view is particularly beautiful, including the lake spread out in all its
grandeur to the westward, with mountains rising in and beyond it, and
mountains bounding the horizon in every other direction.
The grounds are surrounded by a wall from eight to ten feet in height,
built of pebble-stones, cemented with mortar, and strengthened and
supported by semicircular buttresses, at equal distances. The main
entrance faces south, and the gateway is surmounted by a huge eagle
carved in stone, which sits in a very uncomfortable position, and looks
as though desirous of soaring to his native hills, or of making a
descent upon some of the denizens of earth. His business is to watch and
see who enters this sacred precinct, and to see that every third load of
wood brought from City Creek (or Brigham's) Canyon, which leads into
this enclosure from the north, is deposited at the Prophet's door. The
only entrance into this canyon is _through_ this gate, and the canyon
itself contains the only wood within fifteen miles of the city. The gold
also, which it is well understood lies embedded in City Creek Canyon, is
thus pretty well guarded.