41. Organization of the Presidency--Church Activities…

41. Organization of the Presidency--Church Activities

1847-1849

Activities on the Missouri

As soon as the apostles arrived at Winter Quarters they held council meetings almost daily, which continued during the months of November and December, for there was much to be done. The Saints had been greatly blessed in their crops and a good and abundant harvest had been gathered. Instructions were given that all the Church records should be gathered and prepared for removal to the Salt Lake Valley. The poor among the Saints were also to be gathered, and instructions were given to the people at Garden Grove to move to Winter Quarters in the spring. Elder Jesse C. Little was called again to preside in the Eastern States and Elder John Brown, who had led the Mississippi Saints to Pueblo, and later was one of the pioneers, was called to take charge of the work in the Southern States. November 8, it was decided to vacate Winter Quarters and move to the east bank of the Missouri, and there make a settlement for the members of the Church who were not able to continue to the west. All who could leave in the spring for the west would be called upon to do so. Elder Hyde, who had been presiding at Winter Quarters, reported that action had been taken against Bishop George Miller and James Emmett, who, contrary to counsel, had moved to Texas instead of continuing on to the Rocky Mountains. This action was approved by the council of the twelve. Elder Orson Pratt was chosen to go to England and preside in the British Mission and Elder Wilford Woodruff to Canada. Some twenty-seven elders were called to various mission fields. November 22, the brethren wrote a letter to Oliver Cowdery, whose heart had softened, exhorting him to be baptized.

Organization of the First Presidency

From the martyrdom of the Prophet Joseph and Patriarch Hyrum Smith in 1844, until December, 1847, the Twelve Apostles, with President Brigham Young at their head, were sustained as the presiding council of the Church. On the return journey to Winter Quarters from the Salt Lake Valley, the apostles conversed on the subject of reorganizing the First Presidency. December 5, 1847, they met in council at the home of Orson Hyde, on the east bank of the Missouri River, when this and other important matters were considered. There were present at this meeting: President Brigham Young, and Elders Heber C. Kimball, Orson Hyde, Orson Pratt, Willard Richards, Wilford Woodruff, George A. Smith, Amasa M. Lyman and Ezra T. Benson. Elders Parley P. Pratt and John Taylor were in the Salt Lake Valley, and Lyman Wight, who had failed to accompany the Church to the West, was in Texas. Elders Lyman and Benson had been called into the council of the twelve to succeed William Smith and John E. Page, who had been excommunicated because of insubordination and rebellion against authority. Each of the brethren present expressed his views in turn in relation to the matter of the First Presidency, after which, on motion of Elder Orson Hyde, Brigham Young was unanimously sustained as President of the Church "with authority to nominate" his two counselors. He chose Elder Heber C. Kimball, as his first and Willard Richards, as his second counselor. The choosing of Heber C. Kimball, was the fulfilment of a prediction by the Patriarch Hyrum Smith. In a patriarchal blessing given to Elder Kimball March 9, 1842, Hyrum Smith said: "You shall be blessed with a fulness and shall be not one whit behind the chiefest; as an apostle you shall stand in the presence of God to judge the people; and as a prophet you shall attain to the honor of the three." The following day they selected "Uncle" John Smith to be "the Patriarch over the whole Church." Elders Orson Hyde and Ezra T. Benson were appointed to go east and Amasa M. Lyman to the north to procure means to help the Saints to emigrate the next season. The apostles also ordained Luke S. Johnson an elder.

The Sustaining Vote of the Saints

A general conference of the Church on the Missouri was held December 24 to 27, 1847, on the Iowa side of the Missouri River. A large log tabernacle had been constructed which would seat nearly one thousand persons. On the last day of this conference the First Presidency, Brigham Young, Heber C. Kimball and Willard Richards, chosen by the apostles on the 4th of the month, were unanimously sustained by the vote of the Saints. John Smith was also sustained as the "Patriarch over all the Church." The action of this conference was subsequently ratified by the members of the Church in Iowa and in the Salt Lake Valley, at conferences held in April, 1848; and in the British Isles at a conference held in Manchester, August 14, 1848.

The day before the conference convened (Dec. 23), a general epistle was issued by the apostles to all the members of the Church, "dispersed throughout the earth." This was a very important epistle portraying the movements of the Church since the exodus from Nauvoo, and declaring the intentions and prospects of the people for the immediate future. All the members of the Church who had been driven from their homes were instructed to gather to the site selected for their settlement in the Great Basin. Others in the United States, Canada and Great Britain, were likewise counseled to gather, as circumstances would permit. They were to bring with them seeds of every kind--"everything that grows upon the face of the whole earth that will please the eye, gladden the heart, or cheer the soul of man." They were also to bring "the best stock of beasts, birds and fowl," and tools of every kind. Advice in relation to the building of Zion; the preaching of the Gospel; the duties of parents; the building of the temple, and other matters of grave concern to the members of the Church, were also set forth, for their comfort and guidance, during those days of reconstruction and great trial.

Kanesville--Pottawattamie County

Following the advice of President Young, the Saints residing at Winter Quarters moved across the Missouri River to the Bluffs on the Iowa side. This country was called the "Pottawattamie country," because it was inhabited by a tribe of Indians by that name. These Indians had been removed by the government, a few months before, to another part, leaving the Saints in sole occupancy of the land. There were no settlements within many miles of the Latter-day Saints. President Young deemed it wise that the Saints should hold these lands for some time, in the interests of immigration, and therefore many who were not prepared to go west, and some who preferred to remain, made this place their home.

The settlement established by them was in what was called "Miller's Hollow." They named it "Kanesville," in honor of Colonel Thomas L. Kane, who had been instrumental in securing for them privileges from the government, and who had shown his friendship on many occasions. Elder Orson Hyde, who was left in charge after the departure of President Young and the majority of the Saints, published a paper, the Frontier Guardian, which continued under his editorship for three years. When the Saints residing there were instructed to join the main body of the Latter-day Saints in the West, the paper was sold and the members of the Church left their holdings for other people.

The Iowa Legislature in 1847, provided for the creation of counties in the Pottawattamie country, whenever the judge of that district "should decree that the public good required it." The Saints petitioned for a county organization, and learned that the judge had already taken steps in that direction. The County of Pottawattamie was therefore organized, and was officered by members of the Church. Other settlers began to arrive, after the Saints had made of the place a pleasant habitation. When the call came for the members of the Church to "arise and come home" in 1852, they deserted Kanesville and the name was soon changed to Council Bluffs, by which name it has since been known.

President Young's Second Trip Across the Plains

During the month of May, 1848, preparations were made for the departure of the main body of the Saints on the Missouri River. On the 9th of that month the first company of twenty-two wagons departed and camped on the Elkhorn. On the 26th, President Young left Winter Quarters and took command of the camps and led them across the plains. This was to be his last trip, for his duties henceforth were to be among the settlements in the Rocky Mountains. During the month of June Presidents Young and Kimball commenced their journey at the head of camps consisting of over six hundred wagons and nearly two thousand souls, with their accompanying goods and chattels. President Willard Richards followed in the month of July with another camp of one hundred and sixty-nine wagons and over five hundred souls. These camps traveled in accordance with the regulations adopted at the beginning among the pioneers. From this time forth, for many years, companies of Latter-day Saints might be seen crossing the plains, coming from Europe and the various states of the Union. Presidents Young and Kimball arrived in the valley in September, and President Richards arrived early in October, 1848.

Plague of the Crickets

The season was so far advanced when the pioneers arrived in the summer of 1847 that little resulted from the planting, except to obtain some seed potatoes. Their salvation depended on the success of their crops in 1848. They had built three saw mills in the mountains and one grist mill. Their planted fields consisted of five thousand one hundred and thirty-three acres, of which nearly nine hundred acres were planted in winter wheat. With the aid of irrigation all things looked favorable, and it appeared that there would be a fruitful harvest. The Saints were happy and their prospects were bright. They gave thanks to the Lord and in humility desired to serve him. In the months of May and June they were menaced by a danger as bad as the persecution of mobs. Myriads of crickets came down the mountain sides into the valley, like a vast army marshalled for battle, and began to destroy the fields. From one they would pass on to another, and in a few moments leave a field as barren as a desert waste. Something had to be done, or the inhabitants must perish. The community was aroused and every soul entered the unequal conflict. Trenches were dug around the fields and filled with water, in the hope of stopping the ravages of the pest, but without result. Fire was equally unavailing. The attempt was made to beat them back with clubs, brooms and other improvised weapons, but nothing that man could do was able to stop the steady onward march of the voracious crickets. The settlers were helpless before them.

The Miracle of the Gulls

When all seemed lost, and the Saints were giving up in despair, the heavens became clouded with gulls, which hovered over the fields, uttering their plaintive scream. Was this a new evil come upon them? Such were the thoughts of some who expected that what the crickets left the gulls would destroy; but not so, the gulls in countless battalions descended and began to devour the crickets, waging a battle for the preservation of the crops. They ate, they gorged upon the pest, and then flying to the streams would drink and vomit and again return to the battle front. This took place day by day until the crickets were destroyed. The people gave thanks, for this was to them a miracle. Surely the Lord was merciful and had sent the gulls as angels of mercy for their salvation.[1] Since that time the gull has been looked upon by the Latter-day Saints almost as a sacred deliverer. Laws have been passed for the protection of these birds, and the wanton killing of one would be considered a crime of great magnitude.

The Feast of the Harvest

The first harvest in the valley was none too plentiful; however, enough had been raised to tide over the season with the oncoming and constantly increasing population. It is doubtful if ever since then a harvest has filled the hearts of the people with such joy and satisfaction. With thankful hearts, August 10, 1848, a public "harvest feast" was celebrated in the valley. It had been demonstrated that abundant crops could be raised with proper care and cultivation. Large sheaves of wheat, rye, barley, and other products of the soil, were placed on exhibition, and the people celebrated with music, song, speeches, prayer and thanksgiving.

The Return of Oliver Cowdery

For some time the Spirit of the Lord had been striving with Oliver Cowdery. Finally he decided to accept the admonition of the apostles given November 22, 1847, and again unite with the Church. He came to Kanesville with his family, in October, 1848, and asked to be received as a member in the Church. He had been absent for over ten years. A special conference was held October 21, 1848, at which Oliver Cowdery arose and confessed the error of his ways and gave his testimony as follows:

"Friends and Brethren: My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her, and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but, to fulfil the purposes of God, he called me to a high and holy calling.

"I wrote with my own pen the entire Book of Mormon (save a few pages), as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, 'holy interpreters.' I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the 'holy interpreters.' That book is true. Sidney Rigdon did not write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of the Prophet. It contains the everlasting Gospel, and came forth to the children of men in fulfilment of the revelations of John, where he says he saw an angel come with the everlasting Gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid the sand-bars. This is true. The channel is here. The Holy Priesthood is here.

"I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored the lesser or Aaronic Priesthood, and said to us at the same time, that it should remain upon the earth while the earth stands.

"I was also present with Joseph when the higher or Melchizedek Priesthood was conferred by holy angels from on high. This Priesthood we then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This Holy Priesthood, or authority, we then conferred upon many, and is just as good and valid as though God had done it in person.

"I laid my hands upon that man--yes, I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him the Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an apostle of the Lord Jesus Christ."

A few days later Oliver Cowdery appeared before the high council at Kanesville and requested that he be received into the Church. His case was considered and on motion of Elder Orson Hyde, who presided at Kanesville, he was received by baptism. When Oliver appeared before the high council on this occasion he said:

"Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and to be one in your midst, I seek no station. I only wish to be identified with you. I am out of the Church. I am not a member of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence, I come humbly, and throw myself upon the decisions of this body, knowing, as I do, that its decisions are right, and should be obeyed."

It was a sad occasion, yet a time of rejoicing to see the former "Second Elder" of the Church with a contrite spirit desiring fellowship in the Church, and the association of his former brethren. After his baptism he desired to go to the Salt Lake Valley and then take a mission to Great Britain. Before doing so he went to visit with relatives in Missouri, and while there he was taken sick and died March 3, 1850. He died a happy man with the assurance that his sins had been forgiven him.

The Beginning of New Settlements

Explorations of the surrounding valleys commenced as soon as the pioneers entered the Salt Lake Valley, for the purpose of discovering suitable sites for other gathering places. In the fall of 1847, Perrigrine Sessions, Samuel Brown and Hector C. Haight moved into the valley north (Davis County) with herds of cattle. Sessions camped near the spot where Bountiful was subsequently built, and there he lived during the winter with part of his family, first in a wagon and then in a hut. Later he built a permanent home which was the beginning of Bountiful, formerly called Session's Settlement. Hector C. Haight went a few miles farther north and made his camp near the present site of Farmington, on Big Creek. Later he moved about three miles north on Haight's Creek, where he built a cabin where he lived with one of his sons during the winter of 1847-48. In 1848, Daniel Miller, Thomas Grover, Jacob F. Secrist, William Smith and many others moved to the north and became the first settlers of Bountiful, Farmington and other towns in Davis County. Early in the year 1848, Captain James Brown, who had returned from California, entered into negotiations with Miles M. Goodyear, a trapper and trader, for the purchase of lands where the present city of Ogden is built. There he located, calling the place Brownsville. John S. Higbee and others located in Utah valley in 1849. That same year John Rowberry led a company to Tooele Valley, and Isaac Morley another to Sanpete Valley. In all these places permanent settlements were established in that year. From this time on colonization continued, under the direction of President Brigham Young, and settlements began to spring up throughout the Rocky Mountains, extending for hundreds of miles. The prophecy of Joseph Smith uttered August 6, 1842, was realized.

Filling Vacancies in the Council of the Twelve

The organization of the First Presidency and the disfellowshipment of Lyman Wight, left four vacancies in the council of the twelve. February 11, 1849, the First Presidency and apostles met in council at the homes of Elder George B. Wallace to consider the filling of these vacancies. President Young nominated Elders Charles C. Rich, Lorenzo Snow, Erastus Snow and Franklin D. Richards for these positions, which nominations were approved by the apostles. The following day at the home of Elder Wallace, they were ordained.

The Salt Lake Stake

In the fall of 1847, the Saints in the Salt Lake Valley were organized into a stake. It became necessary in 1849, to perfect that organization and make certain changes. A meeting was called, February 13, 1849, for that purpose. Elder Daniel Spencer was set apart as president of the Salt Lake Stake, succeeding Patriarch John Smith, with David Fullmer and Willard Snow as his counselors. A committee was appointed to lay the city off into ecclesiastical wards, which later reported, and at another meeting held on the 16th, the high council was organized and officers chosen for quorums of the Priesthood. The following division of the valley into wards was decided on: "South of the city and east of the Jordan River, into four wards: Canyon Creek (Sugar House) Ward, embracing the five-acre survey and all east of it; Mill Creek Ward, embracing the ten-acre survey and all east of it; a third ward, embracing the country between the ten-acre survey and the Cottonwood Creek; and a fourth, embracing all south of the Cottonwood. West of the Jordan: Canaan Ward; north of the city and east of the Jordan and the lake, three wards." These wards included the settlements as far north as Brownsville (Ogden). At another meeting held on the 22nd of the month the city was divided into nineteen wards of nine blocks each.

The Perpetual Emigration Fund

Business of great importance was considered at the October general conference of the Church in 1849. It was decided that the Church should establish a "Perpetual Emigrating Fund Company," for the gathering of the poor from the nations of the earth. The company was duly incorporated and committees were appointed for the purpose of gathering means for this fund, which were used in bringing great numbers of the Latter-day Saints to the valleys of the mountains. This continued for many years. Finally, in 1887, the Perpetual Emigrating Fund Company was disincorporated by the passage of the Edmunds-Tucker bill, and the funds escheated to the government for the benefit of the common schools of Utah. It was intended that those who were aided by this fund should pay back into it the means advanced for their transportation to the West, that others might be helped also to emigrate. In this way it would be a perpetual and self-sustaining fund. Five thousand dollars was the sum of the original contributions, and by its aid as many as five hundred wagons were furnished some seasons to help the Saints across the plains.

Increased Missionary Activity

At this same conference missionaries were called to go to various parts of the earth as follows: Elder Charles C. Rich, to Southern California (San Bernardino) to assist Amasa M. Lyman and to succeed him in that field of labor; Addison Pratt, James Brown and Hyrum H. Blackwell, to the Society Islands; Lorenzo Snow and Joseph Toronto, to Italy; Erastus Snow and Peter O. Hansen, to Denmark; John Taylor, Curtis E. Bolton and John Pack, to France; Franklin D. Richards, Joseph W. Johnson, Joseph W. Young, Job Smith, Haden Church, George B. Wallace, John S. Higbee and Jacob Gates, to England; and John E. Forsgren, to Sweden. This was a wonderful undertaking and a remarkable trial of faith, in the days of the poverty and adversity of the people, when the help of all was needed to build up settlements and contend with the trials and hardships of pioneer life in this western country. In the evening of the 6th of October, the presidency set apart the brethren of the apostles for their fields of labor, and the apostles set apart the elders who were also called to various mission fields. In a very short time all were on their way to carry the message of salvation to the world, a duty the Lord has placed upon the elders of the Church, which is second to no other. The inspiration of these calls is seen in the fruitful harvest of souls which was gathered in England, Scandinavia and other lands.

An Unexpected Harvest

The harvest of 1848 was hardly adequate for the needs of the Saints, for their numbers had been greatly increased by immigration. The people therefore were under the necessity of conserving to make ends meet. They were placed on rations and were forced also to resort to the digging of sego roots, and making greens from thistles and weeds to eke out an existence. Their clothing was scant, and most of the men dressed in buckskins, and all materials were made to do extra service. During these stringent times, President Heber C. Kimball delivered a discourse in which he uttered a remarkable prophecy. He said that within a short time "states goods" would be sold in Salt Lake City cheaper than they could be purchased in St. Louis or New York, and that the people would be supplied with both food and clothing. Few, if any, who heard these remarks, believed him. Such a thing in the far west, over a thousand miles from the nearest settlements, where all goods had to be freighted by team, seemed an impossibility. Yet the prophecy was literally fulfilled.

In the summer of 1849, gold seekers on their way to California, commenced arriving in the Salt Lake Valley. Their animals were worn out by the long and strenuous journey, for in their haste for gold, these travelers had sacrificed all things, that they might make haste to their destination. Now they were anxious to obtain fresh animals for their tired ones, that they might hurry on their journey. To do this they were willing to dispose of their goods at a great sacrifice. They lightened their loads in the interest of speed and disposed of their provisions, clothing and other materials, at a price below the cost of the articles in the states at the time they started on their westward journey.

Notes

1. September 13, 1913, a monument commemorating this event, was unveiled on the Temple Block, Salt Lake City. The "Seagull Monument," as it is called, is the work of Mahonri M. Young, grandson of President Brigham Young.

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42. Church Activities

1850-1857

A Provisional Government

When the first settlers arrived in the Salt Lake Valley, they were directed exclusively by Church authority. However, the people realized that civil government must be inaugurated in their several settlements after they were founded. As early as the fall of 1847 some municipal officers were appointed, although no city government was effected at that time. Before leaving Nauvoo, the authorities of the Church had expressed the desire of organizing a civil government under the flag of the United States. While on the plains they wrote to President James K. Polk, under date of August 6, 1846, and "resolved" that as soon as they were settled in the Great Basin they would petition the United States for a territorial government, "bounded on the north by the British, and south by the Mexican dominions, and east and west by the summits of the Rocky and Cascade Mountains."

The First Political Convention

In February 1849, a call was issued for a political convention. The people residing within the territory bounded by the Rocky Mountains, the Republic of Mexico, the Sierra Nevada Mountains and the Territory of Oregon, were invited to assemble at Great Salt Lake City, March 5, 1849. On that date a convention was held, and Congress was petitioned to organize the Territory of Deseret.[1] A constitution was adopted and a provisional government was set up.

The Territory of Utah

Other petitions were also sent to Washington, asking for statehood, but the government was not willing to grant all that the inhabitants of the Great Basin desired. Enemies and bitter apostates lent their aid to defeat the project. In September 1850, Congress passed a bill for the organization of the territory of Utah, which was approved by the President. The people preferred the name "Deseret,"[2] but gladly accepted what was offered them.

Territorial Officers Appointed

In September 1850, President Millard Fillmore appointed the federal officers for the territory of Utah. Brigham Young was appointed governor, a position he had held in the "Provisional State of Deseret." Broughton D. Harris, of Vermont, was appointed secretary; Joseph Buffington, of Pennsylvania, chief justice; Perry C. Brocchus, of Alabama, and Zerubbabel Snow of Ohio--the latter a member of the Church--associate justices; Seth M. Blair, attorney; and Joseph L. Heywood, United States marshal. The two latter were residents of Utah. Judge Buffington declined and Lemuel C. Brandebury, of Pennsylvania, was appointed in his stead. In addition to these officers there were three Indian agents. Four of these federal officers were members of the Church. The appointment of President Young as governor, was due to the influence of Colonel Thomas L. Kane, the staunch and faithful friend of the Latter-day Saints.

The "Run-Away Officials"

Three of these officials came to Utah filled with prejudice, and one, at least (Judge Brocchus), hoped that he might be elected to office and represent the territory in Congress. He had no desire to stay in the West. Together with Chief Justice Brandebury and Secretary Harris, he determined to leave again for the East, and preparations were made toward that end. These men complained of the smallness of their salaries, and Governor Young and other citizens petitioned Washington in their behalf. Harris declared "that he had private instructions designed for no eye but his own, to watch every movement and not pay out any funds unless the same should be strictly legal, and according to his own judgment." When he decided to return to the East he also determined to take with him the funds which he had brought for territorial purposes. An attempt was made to prevent this action by legislative enactment, but he was sustained by the two judges, and carried the funds back to St. Louis, where he deposited them with the assistant treasurer of the United States. It was in September, 1851, when these officials left the territory.

Their Report to Washington

The three run-away officials reported in Washington that they were compelled to leave Utah on account of the lawless acts and seditious tendencies of Brigham Young and the majority of the residents.[3] They accused Governor Young with a waste of public funds--which they had refused to let him have--and referred to the existence of "polygamy" among the "Mormons."

Governor Young's Defense

Anticipating the accusations of these officials, because of threats made before their departure, Governor Young wrote to President Fillmore, September 29, 1851, setting forth his own course and the true condition in the territory. This letter was augmented by others from Jedediah M. Grant, mayor of Salt Lake City, who was then in the East, and Col. Thomas L. Kane.[4] Daniel Webster, secretary of state, ordered these officials to return to their posts or resign; so resign they did.

Their Places Filled

The places of these men were later filled. Lazarus H. Reed, of New York, was appointed chief justice for Utah; Leonidas Shaver, associate justice, and Benjamin G. Ferris, secretary. Secretary Ferris did not remain in the territory very long, but the two justices were respected by the people who held them in high esteem.

The Deseret Evening News

In each of the settlements of the Latter-day Saints, before coming to Utah, they had endeavored to publish magazines and periodicals for the benefit of the Saints. In keeping with this custom a small wrought-iron Ramage handpress, was purchased in Philadelphia and brought across the plains by one of the early companies. In 1850, this press was put to use, and the first newspaper published in the Rocky Mountains made its appearance in Salt Lake City. This was the Deseret News, the first number of which was published June 15, 1850, with President Willard Richards as editor. It was a small quarto, issued weekly, and has since grown into one of the influential daily papers in the inter-mountain country.

Announcement of the Plural Marriage Doctrine

August 28 and 29, 1852, a special conference was held in Salt Lake City. One hundred and six elders were called to go on missions to various fields, including the countries of Europe, Russia, India, China, South Africa, Australia, Hawaii, and other islands of the sea, as well as the states of the Union. On the second day the first public announcement of the doctrine of plural marriage was declared. The revelation given to the Prophet Joseph Smith, dealing with the new and everlasting covenant and including the doctrine of marriage for eternity and "plural wives," was read. Elder Orson Pratt delivered the first public discourse on this principle, dealing with the subject from a scriptural standpoint. He emphasized the fact that the practice of plural marriage among the Latter-day Saints was not to "gratify the carnal lusts and feelings of man," but was to be practiced in all holiness. Moreover, that there was but one who held the keys of this power, and there were "bounds and restrictions" which the Lord had set, and all who obeyed this law should be in harmony with the law, receiving the sanction of the one who held the keys. Following the discourse of Elder Orson Pratt, President Brigham Young made some remarks dealing with the history of the revelation.

Laying the Corner Stones of the Salt Lake Temple

In February, 1853, ground was broken for the foundation of the Salt Lake Temple. Wednesday, April 6, the corner stones were laid with solemn and impressive ceremonies. This was the beginning of the most costly and imposing temple yet to be erected by the Church, and was to take forty years in the building. Other temples had been built, but the Saints had not been granted the privilege of enjoying blessings in them for any length of time. In this far western country, they hoped to build undisturbed, and have the opportunity of receiving their own blessings therein and also labor for their dead. It was at first proposed to build the temple of sandstone from Red Butte Canyon, and a wooden track was laid from the city to the canyon for the purpose of hauling the rock. It was finally decided to build of granite, which was found in abundance in Little Cottonwood Canyon, some eighteen or twenty miles south-east of the city.

A Solemn Assembly

On the morning of April 6, 1853, thousands of Latter-day Saints assembled in conference. President Young made a few introductory remarks saying that in a few years "we may have a place sufficiently large to accommodate the Saints, although, twenty-three years ago, the Church was organized with only six members." The choir sang and prayer was offered by Elder John Taylor. The procession then formed and moved to the foundation of the temple. The general authorities of the Church and the authorities of the Salt Lake Stake, took their places around the foundation and the ceremonies of laying the corner stones proceeded.

Dedication of the Corner Stones

The First Presidency, with John Smith the patriarch laid the first or south-east corner stone, according to the pattern given by the Prophet Joseph Smith. Following this ceremony President Young delivered an oration, and near the close he said:

"We dedicate the south-east corner stone of the temple to the Most High God. May it remain in peace till it has done its work, and until He who has inspired our hearts to fulfil the prophecies of his holy prophets, that the house of the Lord should be reared in the 'tops of the mountains' shall be satisfied, and say it is enough."

President Kimball then offered the prayer of dedication, and the assembly gathered at the south-west corner stone, which was laid by the Presiding Bishopric, followed by an oration by Bishop Edward Hunter, and a prayer of dedication by Bishop Alfred Cordon. The north-west corner stone was laid by the presidency of the high priests, and President John Young of that quorum, delivered the oration. Elder George B. Wallace offered the prayer of dedication. The last, or north-east corner stone, was laid by the council of the twelve. Elder Parley P. Pratt delivered an oration and the prayer of dedication was offered by Elder Orson Hyde.

After benedictory remarks by President Young, the procession returned to the Tabernacle and were dismissed.

President Young's Vision

In the afternoon service of that day, President Young spoke at length in relation to temple building. In the course of his remarks he said:

"I scarcely ever say much about revelations, or visions, but suffice it to say, five years ago last July [1847], I was here and saw in the spirit the temple not ten feet from where we have laid the chief corner stone. I have not inquired what kind of a temple we should build. Why? Because it was represented before me. I never looked upon that ground, but the vision of it was there. I see it as plainly as if it was in reality before me. Wait until it is done. I will say, however, that it will have six towers, to begin with, instead of one. Now do not any of you apostatize because it will have six towers, and Joseph only built one. It is easier for us to build sixteen, than it was for him to build one. The time will come when there will be one in the center of temples we shall build, and on the top, groves and fish ponds."[5]

Success in Foreign Mission Fields

The missionaries sent out to various parts of the earth in 1849 and succeeding years, met with varied success. The Church membership in the British Mission, before heavy emigration set in, was about twenty-eight thousand souls. Outside of Great Britain perhaps the greatest success in any foreign field fell to the lot of Erastus Snow and his companions, who introduced the Gospel in Scandinavia. Many branches were raised up, especially in Denmark, where Elders Snow, Peter O. Hansen, George P. Dykes and John E. Forsgren were laboring. Elder Forsgren carried the Gospel into Sweden and, later (1851) Hans F. Petersen and Hans Peter Jensen, to Norway. In each of these countries the elders were successful, although little headway was made in Sweden until 1853, Elder Forsgren having been banished soon after his arrival there. In Denmark, persecution raged, and several of the elders were brutally treated, while in Norway they were cast into prison. Elders John Taylor and companions in France were able to make some converts, but found it to be a hard field. Elders Lorenzo Snow, Joseph Toronto and Thomas B. H. Stenhouse, in Italy, found conditions similar to those the elders encountered in France. Meeting with no success in Genoa, they moved to the Protestant valleys of Piedmont, where a few were baptized. Finally Elder Stenhouse was sent into Switzerland to open the door for the Gospel there, where many were waiting to embrace the truth. The elders in India made a number of converts, but principally among the English, and branches of the Church were organized in that land. The message of salvation was also successfully carried into Australia, by John Murdock and Charles W. Wandell; into South Africa, by Elders Jesse Haven, Leonard I. Smith and William Walker; Hawaii, by Elder George Q. Cannon and companions. In China the mission opened by Elders Hosea Stout, James Lewis and Chapman Duncan, was a failure, and Elders Parley P. Pratt and Rufus Allen returned from South America, they being unable, because of political disturbances, to get a foothold there. Elders Addison Pratt, Benjamin F. Grouard, James Brown and others, were banished from the Society Islands, and the native Saints were sentenced to hard labor for holding meetings. Elders Pratt and Grouard, with Noah Rodgers, who died crossing the plains in 1846, had successfully introduced the Gospel in those and other islands of the Pacific in the day of the Prophet Joseph Smith.

The Foundation for Future Labors

These early missionaries laid the foundation for the preaching of the Gospel in many foreign lands, which has been continued since that time with wonderful results. Thousands of honest converts have gladly received the message of salvation, and with the spirit of gathering resting upon them, have come to Zion, as the prophets foretold, with songs of everlasting joy.

The Hand-Cart Immigration

The early companies arriving in the Salt Lake Valley came with oxen, mules and horses and heavy laden wagons. The people, however, quite generally were under the necessity of walking across the plains by the sides of their wagons. It became apparent that other and cheaper methods would have to be employed to accommodate the increasing immigration. As early as 1851, the First Presidency suggested the use of handcarts as a means of making the journey from Iowa westward. In fact, there were in the Salt Lake Valley at that time some who had crossed the plains in that manner, with comparative comfort and safety, and this had led to the suggestion of general travel in hand-cart companies. It was not until about the year 1856, however, that the idea was impressed upon the foreign Saints, and then after repeated suggestions. When they did take hold of it they entered into the spirit of hand-cart transportation with enthusiasm. Especially was this the case with the members of the Church in the British Isles. With handcarts, the British Saints could make the journey from Liverpool to Salt Lake City for about forty-five dollars, coming by way of Boston or New York to Iowa City, where they were fitted out to cross the plains. To those who were scarcely able to raise means, or who did not care to be indebted to the Perpetual Emigration Fund Company, this was a decided advantage.

The First Hand-Cart Companies

The first hand-cart companies to cross the plains were led by Edmund Ellsworth and Daniel D. McArthur. Ellsworth's company, numbering 266 souls, left Iowa City, June 9, 1856. McArthur followed two days later with a company of 220. A third and smaller company of Welsh Saints, under command of Edward Bunker, left on the 23rd. The members of these three companies pushed their hand-carts containing all their worldly possessions, over the plains, the mountains, and through rivers and streams, a distance of about thirteen hundred miles. A few deaths among the aged and infirm occurred on the way, but these companies all arrived in Salt Lake City in good condition and happy to be in Zion. The companies of Ellsworth and McArthur arrived on the 26th of September, having been delayed by the breaking down of hand-carts which were built of unseasoned timber, and therefore could not stand the strain and the excessive heat of the summer sun. They were met and welcomed by the First Presidency and a large concourse of citizens, with a brass band, at the foot of Little Mountain, in Emigration Canyon, and were escorted into the city where they received a royal welcome. These two companies arrived with ninety-six hand-carts, five wagons, twenty-four oxen, four mules, and twenty-five tents. October 2, Captain Edward Bunker's company arrived without having had serious loss, and were also met with enthusiastic welcome.

The Willie and Martin Companies

Two other companies with hand-carts were fitted out in the summer of 1856. The members of these companies were mainly from Great Britain and Scandinavia. They arrived in Iowa City, the starting point, near the end of June and in the fore part of July, where they discovered that the tents and hand-carts for their use, were not provided. Consequently they were delayed until these necessary articles could be manufactured, or purchased. The delay was dangerous, for the season was advancing, and the journey across the plains should not have been undertaken as late as the middle of July, when the first company was prepared to start. This company under the command of James G. Willie, left Iowa City, July 15, and Florence [Winter Quarters], Nebraska, on the 19th of August. They were followed by the second belated company, the fifth of the season, under the command of Edward Martin, about two weeks later.

The Question of Traveling Considered

While at Florence, the question whether they should pursue their journey from that point, or go into winter quarters, was discussed. The majority were in favor of continuing on the way, although there were dissenting voices, because of the lateness of the season and the dangers the journey entailed.[6] Nevertheless the decision was reached and they determined to go on rather than remain on the plains through the winter. They fully hoped to reach Salt Lake City before the chilling blasts of winter should overtake them. This was a fatal error, but one, of course, unexpected by most of the companies, for the winter season set in much earlier than usual that year, and was most severe.

The Babbitt and Margetts Tragedies

The fore part of this hand-cart journey passed pleasantly enough for such a trip, except for the breaking down of carts and feelings of anxiety because of Indian raids. The Cheyennes were on the warpath and had made attacks on a number of preceding immigration trains. In September, while the handcart companies were on the Platte, Almon W. Babbitt, secretary of Utah, and a number of his camp who were in advance were killed. They were on their way to Utah from Washington, with a train of government property. A short time later Thomas Margetts and wife; James Cody, wife and child, who were on their way to England, were killed by the marauding Indians. News of these massacres did not tend to lighten the hearts of the hand-cart immigrants, but it did serve to make them more vigilant. Even then, they were deprived of many of their cattle, which were stolen by the red men.

Disasters on the Way

Notwithstanding all the difficulties and dangers in their path, these two companies pressed on with all possible speed. In the fore part of their journey, they made favorable daily progress, but as they continued, and the roads became more rough and repairs were constantly necessary, their progress was delayed. Due to the lightness of their hand-carts and the hasty manner in which they were constructed of unseasoned wood, they began to fall to pieces before the companies were well on the journey, and to repair them required time.

While they were on the Platte, in the middle of September, the first frosts of the season were encountered, which increased in severity day by day. September 30, Captain Willie's company arrived at Fort Laramie--five hundred miles east of their destination--and the next day continued on their way. From this point on they encountered the hardest part of their travel, and winter was fast approaching. Their rations were growing less, and restrictions were placed upon them. What was worse, due to the loss of conveyances and the heavy grades they had to climb when they reached the mountains, they had to discard a portion of their burdens. Articles of clothing and bedding had to be left on the way, that progress might be made. Improperly clad and with poor shelter, they were exposed to the piercing winds and bitter cold of the early winter storms. This caused them severe suffering, and many of the more delicate were placed in untimely graves along the way, without proper ceremony and in compelling haste. Under such adverse conditions they were forced to push on, and wait not for anything, for emergency demanded haste, lest the grim and merciless winter embrace them in the grasp of death.

The sufferings of the advance company were repeated, but with greater severity, by the one which traveled in the rear. The Martin camp was composed of a larger number of women and children, and the inclement season, augmented by the many other difficulties encountered, caused greater loss of life in their ranks.

Extreme Suffering on the Sweetwater

On the Sweetwater, these immigrants encountered extreme winter weather and heavy snows. Death had occurred frequently during these stages of the journey. After one of these severe storms fifteen members of the camp died in one day, while others were severely injured.

A Party to the Rescue

Through reports from returning missionaries who passed these hand-cart companies on the way, President Brigham Young learned that they were on the plains. Fearing for their safety, he organized relief parties and sent them out with provisions, clothing and bedding to help them to reach the valley. An advance guard of two young men, Joseph A. Young and Stephen Taylor, was sent in a light wagon to inform the weary and stricken travelers that relief was on the way. As these young men approached the hand-cart company led by Captain Willie, they appeared as angels of mercy. "More welcome messengers never came from the courts of glory," said John Chislett, "than these two young men were to us. They lost no time, after encouraging us all they could to press forward, but sped on further to convey their glad news to Edward Martin and the fifth hand-cart company, who had left Florence about two weeks after us, and who it was feared, were even worse off than we were. As they went from our view, many a hearty 'God bless you,' followed them."

"Martin's Ravine"

As the rescuers pressed on their way they discovered the Martin company in a ravine, between the Platte and the Sweetwater. The place has been designated "Martin's Ravine," and here the sufferers had made their camp. They had about given up all hope and were ready to succumb to the rigorous and persecuting winter, when word was received that relief was coming. The joy that filled the hearts of the survivors--for death had charged such heavy toll that the ravine was like an overcrowded tomb--is beyond the power of mortal pen to write.

The Arrival in the Valley

With the help of the brethren, and the supplies from the valley, the survivors of these two belated trains arrived in Salt Lake City in November. Captain Willie's company entered the city on the 9th, and Captain Martin's three weeks later. Out of Captain Willie's company of between four and five hundred souls, seventy-seven had perished. Of the Martin company about one-fourth of the five hundred and seventy-six who started found graves along the way.

Later Hand-Cart Immigration

Other companies with hand-carts crossed the plains in subsequent years. And from the Salt Lake Valley missionaries employed hand-carts to help them to their distant fields of labor. Never again, however, was a condition permitted to arise such as that which overtook the companies under Captains Willie and Martin in the fall of 1856.

The Passing of Prominent Men

During the period covered in this chapter, several prominent elders of the Church passed away. Oliver Cowdery, who at the incipiency of the work, stood with the Prophet Joseph Smith as the second elder of the Church, and who, with the Prophet, held the keys of this dispensation, as they were received from holy angels, passed away. He died March 3, 1850, at Richmond, Missouri. Only a few months before his death [See Chap. 41] he returned to the Church after an alienation of several years. Presiding Bishop Newel K. Whitney, who was also among the first to embrace the Gospel, died in Salt Lake City, October 13, 1850. He joined the Church in Kirtland in 1831, and passed through the trying scenes of Ohio, Missouri and Illinois. He was ordained to be the second bishop of the Church, and after the death of Edward Partridge, was sustained as the presiding bishop. In 1848 he led a company of immigrants to the Salt Lake Valley. Two of his sons, Horace K. and Orson K., were members of the pioneer band, but their father remained at Winter Quarters, where his services were required during those trying times. He was succeeded as presiding bishop by Edward Hunter in 1851.

March 11, 1854, Willard Richards, second counselor to President Brigham Young, died in Salt Lake City. He was born in Massachusetts, in 1804, and was baptized by Brigham Young, December 31, 1836. The following year he accompanied Elder Heber C. Kimball and others to England and assisted in the opening of that mission. After his companions returned, he remained as one of the presidency of the British Mission, in which capacity he was laboring when the apostles went to that land. Having been called to the apostleship, he was ordained in Preston, England, by President Brigham Young and other members of the council of the apostles, April 14, 1840. He returned to the United States in 1841, and became the private secretary to the Prophet Joseph Smith, and was with him in Carthage prison at the time of the martyrdom. From 1842 until his death he was Church historian and recorder and at the reorganization of the First Presidency, was selected by President Young as his second counselor. In this position he was succeeded by Elder Jedediah M. Grant, and as historian, by Elder George A. Smith.

"Uncle" John Smith, the presiding patriarch of the Church, died in Salt Lake City, May 23, 1854. He was a man of tried integrity and had served in the councils of the Church from the time of his baptism until his death. He was among the first of the Prophet's relatives to receive the truth and through his influence others were converted. He was succeeded in the office of patriarch, by John Smith, eldest son of the Patriarch Hyrum Smith.

Elder Orson Spencer, a man of superior education, who served the Church faithfully and well as a missionary for many years, was called to the other side of the veil, October 15, 1855, while at St. Louis. He had presided in the British Mission during one of the critical periods in that land.

Jedediah M. Grant, second counselor to President Brigham Young, died in Salt Lake City, December 1, 1856, after a brief illness. He was a young man of forceful character and had been identified with the Church since 1833. He was a member of Zion's Camp in 1834; was chosen among the first seventies, and in that calling filled a number of successful missions throughout the United States. He passed through the persecutions of Missouri and Illinois, and arrived in the Salt Lake Valley, in charge of the last company to cross the plains in 1847. He was the first mayor of Salt Lake City, and when he was called to be a counselor to President Young, was serving as one of the first council of the seventies. He was succeeded as a counselor in the First Presidency by Elder Daniel H. Wells.

The Assassination of Parley P. Pratt

Another death, occurring May 13, 1857, was that of Elder Parley P. Pratt of the council of the twelve. In the autumn of 1856, Elder Pratt left Salt Lake City with a company of missionaries, and crossed the plains. That winter he labored in St. Louis, Philadelphia, New York and other cities in the East. In the spring of 1857, he was in Arkansas. While there he attempted to assist a Mrs. Hector H. McLean, who was a member of the Church, to obtain possession of her children, she having separated from her husband because of drunkenness and cruelty. McLean accused Elder Pratt of alienating the affections of his wife and attempting to abduct the children. A trial was held, and Elder Pratt was acquitted of the charge. Shortly afterwards, as he was journeying from Van Buren County where the court was held, intending to join an immigrant company for Utah, he was overtaken by McLean who plunged a bowie knife in his side. After Elder Pratt had fallen from his horse, McLean shot him with a pistol. The assassin was never punished for the foul deed. In this manner died one of the greatest expounders of the latter-day faith, a poet and writer, whose works survive and have done much to bring many to a knowledge of the Gospel. Although their author's voice has long been stilled, his work yet speaks with convincing power.

Notes

1. Col. Thomas L. Kane advised the Saints to petition for statehood, rather than for a territorial form of government, pointing out that they would be permitted to govern themselves in a state government, but in a territory they would likely be subject to outside politicians, who would not be in sympathy with them, and perhaps their enemies. The people took his advice, but were not successful in obtaining their desire. Even under territorial regulations they should have been granted self government, through the appointment of officials from their own communities, but this proved to be the exception during the long history of Utah as a territory. And with a few honorable exceptions, the officers sent to them from other parts, were broken down politicians and men to whom political office was tendered as a debt for party service. Many of them were extremely bitter against the Saints, and resorted to falsehood and misrepresentation, in order to bring the majority of the inhabitants of the territory into disrepute at Washington and throughout the nation. Under such conditions conflict was constant and inevitable.

2. Deseret is a Book of Mormon term meaning "honey bee."

3. These "lawless acts and seditious tendencies," evidently had reference to certain remarks made by President Brigham Young, in a discourse in which he said the United States looked on scenes of mobbing, driving, and murdering of Latter-day Saints in Missouri and Illinois, without interference, or taking steps to correct the evil, but by silence gave sanction to such proceedings. Moreover for a rebuke administered to Judge Brocchus, who at a special conference of the Church in September, 1851, was privileged to speak and accused the leaders of the Church of disloyalty, and reflected upon the virtue of the women of the Latter-day Saints.

4. Following is a letter from Col. Thomas L. Kane to President Fillmore in defense of Governor Brigham Young:

Philadelphia, July 11, 1851.

My Dear Sir: I have no wish to evade the responsibility of having vouched for the character of Mr. Brigham Young, of Utah, and his fitness for the station he now occupies. I reiterate without reserve, the statement of his excellent capacity, energy, and integrity, which I made you prior to his appointment. I am willing to say I volunteered to communicate to you facts by which I was convinced of his patriotism, and devotion to the interest of the Union. I made no qualification when I assured you of his irreproachable moral character, because I was able to speak of this from my own intimate, personal knowledge.

If any shadow of evidence can be adduced in support of the charges of your anonymous assailant, the next mail from Utah shall bring you their complete and circumstantial refutation. Meanwhile I am ready to offer this assurance for publication in any form you care to indicate, and challenge contradiction from any respectable authority.

I am, Sir, with high respect and esteem, your most obedient servant,

Thomas L. Kane.

The President.

5. Millennial Star 15:488.

6. While the consideration of this momentous question was being discussed the brethren were advised by Elder Levi Savage, who was returning from a mission to Siam and Ceylon, that such a journey so late in the season should not be undertaken, and it would be better to go into winter quarters and wait until spring. He had been over the route and knew the dangers they would likely encounter, but he was overruled. According to the narrative of this fatal journey given by John Chislett, when Elder Savage was overruled he said: "What I have said I know to be true; but seeing you are to go forward, I will go with you; will help all I can; will work with you, will rest with you, will suffer with you, and if necessary, will die with you. May God in his mercy bless and preserve us." These were noble sentiments worthy of a place in the archives of time.

For a descriptive and comparatively full account of these journeyings of the two belated pioneer companies of hand-carts, the reader is referred to the History of Utah, by Orson F. Whitney, vol. 1:547.

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Chapter 43

"The Utah War"

1856-1858

Political Changes

Chief Justice Lazarus H. Reed, after a short stay in Utah, resigned because of ill-health, and returned to the East where he died in the spring of 1855. He was succeeded as chief justice by John F. Kinney, of Iowa, in 1854. After the close of the term of Judge Zerubbabel Snow, William W. Drummond, of Illinois, was appointed associate justice. Judge Leonidas Shaver died suddenly in Salt Lake City in June, 1855, due to an abscess on the brain, and he was succeeded by George P. Stiles.

Character of the Federal Judges

Chief Justice Kinney was a gentleman, and performed his duty faithfully without partiality. The appointment of the two associate justices was a calamity. Drummond was dishonest and licentious. He left his wife and family in Illinois without means for their support, and brought with him to the territory a common courtesan, whom he introduced as his wife. This woman he honored with a place by his side while he sat in court dispensing advice to the "Mormons" on morality. Judge Stiles had been a member of the Church, but was excommunicated for immoral conduct. Like most characters of that class, he became very abusive and a bitter enemy of the Church. The corruption of Judge Drummond coming to light, that individual left the territory in disgrace.

Falsehoods of Drummond and Stiles

March 30, 1857, Judge Drummond wrote a letter to the attorney general of the United States, making false charges against Governor Young and the "Mormon" people. He went to Carson County to hold court, and then continued on to the coast never to return to Utah. In his communication he declared that the records of the supreme court of Utah had been destroyed; that Brigham Young had given his approval to this treasonable deed, and with his knowledge it was done; that Brigham Young, as governor, had pardoned "Mormon" criminals and imprisoned innocent "Gentiles;" he had insulted federal judges; the American Government had been traduced and men "insulted, harrassed and murdered for doing their duty." He accused the "Mormon" people of the murder of Almon W. Babbitt; of perpetrating the Gunnison massacre,[1] and of the death of Judge Shaver, who died a natural death. He placed the responsibility of these alleged crimes at the door of the authorities of the Church.

Judge Stiles also filed an affidavit at Washington, affirming much that Judge Drummond had said, and emphasizing the statement that the court records and papers had been destroyed. Others also added to the unrighteous accusations with the evil thought of bringing the Church into disrepute. Among them were Indian Agent Garland Hurt, and W. M. Magraw. The latter having been disappointed in losing the contract to carry mail across the plains, which contract was awarded to Hiram Kimball, a "Mormon," sought revenge by circulating falsehoods. He stated that the civil laws of the territory were "overshadowed and neutralized by the so-styled ecclesiastical organization, as despotic, dangerous and damnable" as ever existed. Other, and even more serious accusations, he forwarded in a communication to President Buchanan in October, 1856.

Denial of False Charges

Curtis E. Bolton, deputy clerk of the supreme court of Utah, made denial in his official capacity, of the Drummond charges. He stated that the records and papers of the court were all intact. This denial was speedily forwarded to the attorney general of the United States, but was ignored in the face of the various statements of the lying officials.

The Conspirators Demand Governor Young's Removal

At the time these falsehoods were sent to Washington, Governor Brigham Young was serving his second term. At the close of his first term as governor, Col. Edward J. Steptoe of the United States Army, was appointed to that position. He declined, and with Chief Justice Kinney, headed a petition, which bore the names of the federal officials, army officers and prominent citizens in the territory, asking for the reappointment of Governor Young. The petition bore fruit and President Franklin Pierce continued Brigham Young in office. These conspirators now endeavored to have him removed, and this desire was very largely the underlying cause in their evil accusations.

"Buchanan's Blunder"

Accepting at their face value, without any investigation, the inflammatory and lying charges of the enemies of Utah, President James Buchanan determined on changing the governor, and also appointed new judges. He further directed that an army must accompany the new appointees, as a posse comitatus, to sustain the authority of these officers, and suppress "rebellion" among the "Mormon" people.

It was announced through the war department that the "Mormons" "implicitly obey their prophet from whose decrees there is no appeal." Moreover, that they had aimed from the beginning to secede from the Union, and had not "preserved even the semblance of obedience to authority, only as it would benefit themselves." Such was the ignorance of the authorities at Washington regarding Latter-day Saint affairs, so soon after the loyal and remarkable feat performed by the Mormon Battalion in the war which made their territory a part of the United States. Such was to be the reward of this loyal people who would sacrifice five hundred of their most capable men in the hour of their greatest distress, at the call of their country. These expressions from Washington were made in the face of the constant appeals by the "Mormon" people for a form of government under the Stars and Stripes, in spite of the evil treatment they had constantly received within the borders of the United States; and, too, after their appeal to the general government for redress of grievances was answered from Washington, that their cause was just, but nothing could be done for them.

When appealing to Washington for redress, while they resided in Illinois, they were advised by governors and leading statesmen to move to Oregon, where they could set up a government of their own, free and independent of all other earthly powers. Their reply to such advice was, that they were American citizens, and where they went they would take the flag of their country with them.

It appears from this distant date, that there were other motives prompting the President of the United States in sending the flower of the army into the "Mormon" country, ostensibly to suppress a rebellion which did not exist, and aid in a rebellion soon to occur, which was destined to divide the nation asunder. What-ever the motive, the army was sent, and was kept in Utah for a number of years at the beginning of a critical period of the nation's history.

Call of the Army

May 28, 1857, orders were issued from the war department for the assembling of an army at Fort Leavenworth, to march to Utah as soon as possible. All mail toward Utah had been stopped, and for some reason the government conducted its campaign against that territory with great secrecy. It was practically a declaration of war by the United States against one of her dependent units, without investigation or just cause--a thing without a parallel in the annals of our country. "It is probable," states Bancroft, "that no expedition was ever dispatched by the United States better equipped and provisioned than was the army of Utah, of which the portion now under orders mustered about twenty-five hundred men." Then he argues that the expedition was conducted in the interests of the contractors. The men who secured the flour contract netted in a single year the sum of one hundred and seventy thousand dollars.

How the Saints Learned of the Expedition

While all these warlike preparations were going on, the Saints in the Rocky Mountains, dwelling in peace, were innocent of any threatened invasion. The first information of such an expedition was received by Elders Feramorz Little and Ephraim K. Hanks in February, 1857. They had just arrived at Independence with mail, where they heard from several parties who desired to secure contracts from the government for handling the supply trains, that a movement was on foot against Utah. They could hardly believe the rumors and reports that came to their ears. Later Elder Abraham O. Smoot, on his way east with mail, met Elder Little at Fort Laramie, from whom he heard the rumors. Proceeding on his way, Elder Smoot met some troops and several trains of government supplies. From his inquiries he received no satisfactory answer as to their destination, only that they were bound for a western post and that the supplies belonged to William H. Russell. At Independence he learned from Mr. Russell that the destination of the trains was Salt Lake City, and that government troops would soon follow. He was also informed that Brigham Young had been superseded as governor and that new federal officers had been appointed for Utah. Gaining all the information he could, Elder Smoot commenced his homeward journey, traveling leisurely at first, for fear of arousing suspicion, but increasing his speed as he neared his destination. A short distance east of Fort Laramie he met Orrin Porter Rockwell with the east bound mail. To him he told his story and together they, and Judson L. Stoddard, returned to the Salt Lake Valley, arriving on the evening of July 23.

The 24th of July Celebration

When these brethren arrived they learned that President Brigham Young and about twenty-six hundred people had gone to Silver Lake, at the head of Big Cottonwood Canyon. There they expected to celebrate the twenty-fourth--the tenth anniversary of the arrival of the pioneers in Salt Lake Valley. On the morning of the 24th, Mayor Smoot of Salt Lake City, Judson L. Stoddard, Judge Elias Smith and Orrin P. Rockwell, started for the scene of the celebration. They arrived in the afternoon in the midst of the ceremonies and the first view to attract their gaze was the Stars and Stripes unfurled from two lofty peaks and some of the tallest trees. With grave countenances these messengers bearing evil tidings approached Governor Young and told their story. A council of the brethren was called and the situation discussed. That evening the assembly was informed by General Daniel H. Wells of the militia, that an army was on its way to Utah. He gave instructions as to the manner of the departure from the camp on the following morning. Early the next day (25th) the people, so happy the day before, returned to their homes with bowed heads and hearts filled with sadness.

The Decision of the Council

Twice in Missouri and once in Illinois had the Saints been driven from their homes at the point of the bayonet, and that, too, by aid of state authority. Their Prophet and Patriarch had been foully murdered by a mob while under the pledge of protection of a governor of Illinois. The Saints had been murdered and robbed while the nation looked on without interference. And now there was coming to their distant home, a body of troops organized and equipped by the President of the United States. They were coming without warning and without valid excuse. Was it not natural under all the circumstances for this people to feel that once again they were to be butchered, robbed and driven--where, no one could tell! Naturally they were aroused. Their backs were against the wall. They must make a stand, and if to fight was the intention of the troops, then fight it should be. They were determined to maintain their inherent and constitutional rights. Conquered, they should not be; if they were driven they should leave the land as desolate as they found it. If the government of the United States desired to install new officers, they could come in peace, and welcome. Such had always been the attitude of the Latter-day Saints. They could only judge by the experiences of the past what the designs of the army might be, for no word had been sent them of its purpose. "Liars have reported that this people have committed treason, and upon their misrepresentations the President has ordered out troops to assist in officering the territory," said President Young. "We have transgressed no law, neither do we intend to do so; but as for any nation coming to destroy this people, God Almighty being my helper, it shall not be." Such was the decision of the councils of the Church. And where is the patriot whose blood would not burn within his veins; whose heart would not beat for freedom; who would not stand as this band of humble worshipers of the Lord and Savior of mankind proposed to stand, if driven to the extreme?

Captain Van Vliet

In advance of the army there came to Utah Captain Stewart Van Vliet of the commissary department. His object was to discover if forage and fuel could be obtained for the troops while in the territory. As soon as he arrived he obtained an interview with Governor Young. He was treated with the greatest kindness and hospitality, and so he reported to his superiors. However, he was informed that no hostile force would be permitted to enter the Salt Lake Valley; there was an abundance of every thing the troops would need, but not one thing would be sold to them. Federal officers could come, if they came in peace, and would be kindly and courteously received; but they could not bring an hostile army.

Captain Van Vliet's Report

In his report Captain Van Vliet said:

"In the course of my conversation with the Governor and the influential men of the Territory, I told them plainly and frankly what I conceived would be the result of their present course. I told them that they might prevent the small military force now approaching Utah from getting through the narrow defiles and rugged passes of the mountains this year, but that next season the United States Government would send troops sufficient to overcome all opposition. The answer to this was invariably the same: 'We are aware that such will be the case; but when those troops arrive they will find Utah a desert. Every house will be burned to the ground, every tree cut down, and every field laid waste. We have three years' provisions on hand, which we will cache, and then take to the mountains and bid defiance to all the powers of the Government.'

"I attended their services on Sunday, and, in course of a sermon delivered by Elder Taylor, he referred to the approach of the troops and declared they should not enter the Territory. He then referred to the probability of an overpowering force being sent against them, and desired all present who would apply the torch to their buildings, cut down their trees, and lay waste their fields, to hold up their hands. Every hand, in an audience numbering over four thousand persons, was raised at the same moment. During my stay in the city I visited several families, and all with whom I was thrown, looked upon the present movement of the troops towards their Territory as the commencement of another religious persecution, and expressed a fixed determination to sustain Governor Young in any measure he might adopt."

Good Resulting from the Visit

The sympathy of Captain Van Vliet was drawn out toward the people. He admired their stand although careful of his expression as he was under orders from the government. He was convinced that the people had been misrepresented and lied about, and it is said he declared that if the government made war upon the Saints, he would withdraw from the army. However, he thought the government would send to Utah an investigating committee. "I believe," said Governor Young, "God sent you here, and that good will grow out of it. I was glad when I heard you were coming. If we can keep the peace this winter, I feel sure that something will occur to prevent the shedding of blood." The captain returned to Washington and made his report to the secretary of war.

Johnston in Command

When the army was ordered to Utah the command was given to General W. S. Harney, who was at the time in charge at Fort Leavenworth. Captain Van Vliet called on him when returning to Washington after his visit in Utah. The captain informed General Harney of the attitude of the "Mormon" people and the conditions as they existed in the territory. The general replied: "I am ordered there, and I will winter in the valley, or in hell." Late in the summer the command was given to Colonel Albert Sidney Johnston, with the rank of brevet brigadier general.

The Start for Utah

The vanguard of the troops, under Colonel E. B. Alexander, started from Fort Leavenworth in July. 1857. With them traveled Alfred Cumming, of Georgia, the newly appointed governor, and other federal appointees for Utah. As the troops reached the South Pass, they were met by Captain Van Vliet, who advised them not to attempt to enter the Salt Lake Valley that winter, as no arrangements could be made for supplies and they would have to fight their way through. Some of the young officers, who were in advance, ignored the warning, and expressed the thought that they were sufficiently able to force their way to Salt Lake City--"that they could whip all Utah." The second regiment he met was commanded by old officers, who considered the matter seriously and expressed the thought that it was an imposition that they should be sent out west "as a political movement to kill innocent people, or to get killed.[2]"

Martial Law Proclaimed

After the departure of Captain Van Vliet from Salt Lake City, and while the army was near the border of Utah, Governor Young proclaimed martial law throughout the territory and notified Colonel Alexander of this action. The militia was ordered to be held in readiness to repel any attempted invasion, but instructions were given that no blood should be shed, unless it was absolutely unavoidable. These instructions were carefully followed and only once during the campaign were shots fired with intent to kill, and these were fired by the government forces at a detachment under command of Major Lot Smith, who had been sent out to destroy their trains. When fired upon there was no retaliation by the members of the militia.

General Wells in Echo Canyon

Following the proclamation of Governor Young, Lieutenant General Daniel H. Wells of the Nauvoo Legion--the name by which the militia was known--established headquarters at "The Narrows" in Echo Canyon, a defile, rugged and steep, where a few men could hold an army. To this point about twelve hundred and fifty men, from several companies of the militia, were ordered to report, and maintain the pass by force of arms against any attempted invasion.

Governor Young's Ultimatum

Colonel Alexander continued his march, as it was fully expected that he would, and crossed the border of the territory. September 29, General Wells forwarded to Colonel Alexander copies of Governor Young's proclamation, a copy of the laws of Utah, and a letter from Governor Young addressed to "The Officer commanding the forces now invading Utah Territory." In this letter the following occurs:

"By virtue of the authority vested in me, I have issued, and forwarded you a copy of my proclamation forbidding the entrance of armed forces into this Territory. This you have disregarded. I now further direct that you retire forthwith from the Territory, by the same route you entered. Should you deem this impracticable, and prefer to remain until spring in the vicinity of your present encampment, Black's Fork,[3] or Green River, you can do so in peace and unmolested on condition that you deposit your arms and ammunition with Lewis Robison, quartermaster general of the Territory, and leave in the spring, as soon as the condition of the roads will permit you to march; and should you fall short of provisions, they can be furnished you, upon making the proper applications therefor. General D. H. Wells will forward this, and receive any communication you may have to make."

In forwarding these communications General Wells declared that he was determined to carry out Governor Young's instructions.

Colonel Alexander's Reply

Colonel Alexander made the only reply possible which was to the effect that he would submit the communications to his superior officers and "in the meantime," he added, "I have only to say that these troops are here by order of the President of the United States, and their future movements will depend entirely upon orders issued by competent military authority.[4]

Guerrilla Warfare

Following this correspondence General Wells determined on carrying out his instructions. He ordered Major Joseph Taylor and others under his command to annoy the troops; stampede their cattle; set fire to their trains; burn the whole country before them and on their flanks; keep them from sleeping by night surprises; blockade the road; but must avoid strictly the taking of life. These instructions were faithfully followed and Major Lot Smith with a company of mounted rangers destroyed trains, ran off cattle and burned the grass, and otherwise inflicted damage, but no blood was shed.

Arrival of General Johnston

Early in November, 1857, General Albert Sidney Johnston, with additional troops and supplies, overtook the main body of the army on Black's Fork. He was a capable and popular officer and soon enthused the troops who had become dispirited because of their many reverses. Their journey had not been a pleasant one, the Indians had run off many of their cattle, and the "Mormon" mountaineers had harassed them, had burned their trains of supplies, and destroyed the grass on which their teams and cattle were dependent. But their troubles were only beginning. Their haughty commander ordered a forward movement toward Fort Bridger, disdaining to turn from the direct route through the mountains.

If "the stars in their courses fought against Sisera," in the days of ancient Israel, surely the elements fought against Johnston's army in the days of modern Israel. From their camp to Fort Bridger was less than forty miles, but it was a barren desert. They found no shelter from the winter winds, there was no fuel, except the sage, and very little pasture for their animals. They commenced on the 6th of November, and their trains, extending for many miles, were forced to face the snow and sleet of the most severe winter weather. Their teams were goaded until they dropped dead in their traces. Fifteen days they were on the journey. Their cattle died for lack of food and exposure to freezing weather. When they arrived they found that Bridger and also Fort Supply, twelve miles away, had been burned by the militia.

The Forward March Abandoned

It became apparent that it would be impossible to reach the Salt Lake Valley before the coming spring. With great reluctance and injured pride the commander gave orders that the troops go into winter quarters on Black's Fork. During the winter months Chief Justice Eckles, who with other federal officers dwelt in the camp, organized a court, without waiting to qualify, and indicted the leading men in Utah for treason and rebellion.

Proclamation of Governor Cumming

Governor Cumming issued a proclamation to the people of the territory in which he said: "I come among you with no prejudice or enmities, and by the exercise of a just and firm administration I hope to command your confidence. Freedom of conscience and the use of your own peculiar mode of serving God are sacred rights, the exercise of which is guaranteed by the Constitution, and with which it is not the province of the government or the disposition of its representatives in the territory to interfere." Let it be said to his credit that these sentiments were sincere, and when he was established in his office he was brave enough to execute justice as he saw it. He commanded all armed bodies in the territory to disband and return to their homes stating that disobedience would "subject the offenders to the punishment due to traitors."

There was no disposition on the part of the militia to disband. Too often had they been despoiled by mobs under guise of lawful troops. They had stood enough and were determined to defend their homes, no matter what were the accusations made against them.

The Mediation of Colonel Kane

At the beginning of the difficulties Governor Young sent a communication to Colonel Thomas L. Kane, explaining the motives in declaring martial law in Utah, and asking him to intercede at Washington. This loyal friend of the "Mormons" did not fail. He interviewed the President and offered his services as mediator between the government and the people of Utah. His services were accepted and he crossed the Isthmus of Panama, sailing from New York, and proceeded from California to Utah, where he arrived in February, 1858. At the time Congress was preparing to send reinforcements and money to carry on the "war." Colonel Kane arrived, delicate in health, and wishing to test the "Mormon" people appeared in Salt Lake City in disguise as "Dr. Osborne." He received hospitable treatment and was welcomed warmly when he became known. He reported the nature of his visit and reported that Captain Van Vliet had proved himself a friend of the "Mormons" on his return to Washington.

After a few days' rest Colonel Kane departed for the army camp on Black's Fork to interview Governor Cumming. After severe trials and adventures he arrived at the camp. Governor Cumming received him cordially and agreed to place himself under his direction and go to Salt Lake City without military aid. Such a step was strongly opposed by General Johnston, who attempted to arrest Colonel Kane as a spy. Governor Cumming felt insulted at the indignity offered and demanded an explanation, which the commanding officer failed to give in a satisfactory manner. The incident almost precipitated a duel between General Johnston and Colonel Kane.

Governor Cumming Enters Salt Lake City--His Reception

Accompanied by Colonel Kane and two servants, Governor Cumming set out for Salt Lake City. On the way they were met by an escort of Utah cavalry. Arriving in the city he was received with a cordial reception and was conducted to the home of William C. Staines, the territorial librarian. President Young called on him and bid him welcome saying, every facility that he might require for the efficient performance of his administrative duties, would be at his command. The governor wrote to General Johnston saying: "I have been everywhere recognized as Governor of Utah; and so far from having encountered insults or indignities, I am satisfied in being able to state to you, that in passing through the settlements I have been universally greeted with such respectful attentions as are due to the representative authority of the United States in the territory."

The Governor's Report to Secretary Cass

After a thorough examination, and finding all the records of the courts in perfect order, Governor Cumming wrote to Secretary of State Lewis M. Cass informing him of the true conditions in the territory and of the false reports which had stood as a foundation for the sending of an army.

The Exodus Toward the South

When Governor Cumming arrived in the city he discovered that many of the inhabitants of that place and the settlements to the north, had left their homes. Others were journeying toward the south. Where they were bound he could not learn more than that they were "going south" and driving their flocks and herds before them. He expressed the belief to the government that the destiny of these people was Sonora in northern Mexico. He regretted greatly that they felt it necessary to move, but he could do nothing to persuade them to remain as long as they were menaced by an army. Their experience in the past was too bitter in this regard, and could not be forgotten.

"Our military force could overwhelm most of these poor people," wrote the governor, "involving men, women, and children in a common fate, but there are among the 'Mormons' brave men, accustomed to arms and horses; men who could fight desperately as guerrillas: and who, if the settlements are destroyed, will subject the country to an expensive and protracted war, without any compensating results. They will, I am sure, submit to 'trial by their peers,' but they will not brook the idea of trials by 'juries' composed of 'teamsters and followers of the camp.'"

The Governor's Wife Pleads for the People

In the middle of May, Governor Cumming returned to Camp Scott, where the troops were quartered. When he returned, his wife was with him. She gazed upon the deserted homes--for the people had departed, leaving only a guard to fire their property should the troops arrive in hostile attitude. The good woman wept and pleaded with her husband to do something to bring back the people. "Rest assured madam," said he, "I shall do all I can. I only wish I could be in Washington for two hours; I am sure I could convince the government that we have no need of troops."

The Peace Commission

Through the good services of faithful friends--among whom Colonel Thomas L. Kane stands out in bold relief--the government was persuaded to send peace commissioners to Utah. These gentlemen were Governor L. W. Powell of Kentucky and Major Ben McCullock of Texas. With them came Jacob Forney, Indian Superintendent for Utah. They met with Governor Cumming, Brigham Young and other prominent men, when the whole situation was discussed. It was agreed that there should be no opposition to Johnston's army passing through the city providing they were not permitted to stop, but should pass on to make their camp at least forty miles away.

Their Epistle to Johnston

An agreement having been reached, the commissioners addressed a communication to General Johnston advising him of what had been done and requesting him to make proclamation among his troops. The commander was surprised at the decision, stating that the army would not trespass upon the rights or property of the peaceable citizens. His men, many of them, were greatly disappointed, for they were to be denied the privilege of plunder for which they hoped and talked about as they marched upon their way.

The Arrival of the Troops

June 26, 1858, the army under command of General Johnston, entered the Salt Lake Valley through Emigration Canyon. They passed through the city, now almost without inhabitants, and camped on the opposite side of Jordan river. Colonel Cooke, as he rode through the streets of the city, bared his head in honor of the valiant and loyal men of the Mormon Battalion. Three days after their arrival the troops passed on to the southwest and camped in Cedar Valley where they founded Camp Floyd, named after the Secretary of War, and here was to be their scene of action for several years to come.

The President's "Pardon"

On the 6th of April, President Buchanan signed a proclamation, "offering to the inhabitants of Utah, who shall submit to the laws, a free pardon for the seditions and treasons heretofore by them committed; warning those who still persist, after notice of this proclamation in the present rebellion against the United States, that they must expect no further lenity." This document, which is quite lengthy, was brought to Utah with the commissioners. The authorities of the Church denied that they had been disloyal, and disputed the statements in the President's proclamation. Nevertheless, they accepted his pardon for driving off the cattle and burning the army trains, which they stoutly maintained was done in self-defense; but the other charges they fully denied.

The fact is that President Buchanan had been roundly scored in the press, and by statesmen in our own country and abroad. The easiest way out of it, for he had committed a great blunder, was to issue a proclamation exonerating himself, and pardoning the "culprits" who dared to maintain their rights against such overwhelming odds.

Notes

1. Captain John W. Gunnison, in charge of a party of topographical engineers, was murdered by Indians, with a number of his party, near Sevier Lake, in October 1853. The massacre was in revenge for the killing of one Indian and the wounding of two others, by a company of emigrants on their way to California. According to Indian practice the next company that came along was attacked as a reprisal. At the time of this deed of blood the Indians under Chief Walker were waging war on the inhabitants of Utah, that event is known in historical annals as "The Walker War." Captain Gunnison and companions were buried at Fillmore, with respect and honor. The tragedy cast a gloom over all the "Mormon" settlements, for the leader of this company of government representatives was respected by all the people for his kindness and friendly feeling.

2. Colonel Alexander, the ranking officer of the advance troops was a kindly officer inclined towards establishing peace. Captain Van Vliet had come in contact with the Latter-day Saints at Winter Quarters, when they were on the plains. Another officer with these troops whose sympathy and good will went out toward the "Mormons" was Colonel Philip St. George Cooke, who led the Mormon Battalion in the Mexican War. General Johnston was from the South, proud and haughty. He looked upon the "Mormons" and spoke of them as "rebels" and was inclined to treat them as such.

The spirit also prevailed among the troops that the "Mormons" were their common prey, and they constantly, while on the march, boasted with ribald jests, of what they would do when they arrived in Salt Lake City. "We were well informed as to the object of the coming of the army," said Elder John Taylor to Vice-President Schuyler Colfax, in 1869. "We had men in all their camps, and knew what was intended. There was a continual boast among the men and officers, even before they left the Missouri River, of what they intended to do with the 'Mormons.' The houses were picked out that certain persons were to inhabit; farms, property, and women were to be distributed. 'Beauty and Booty' were their watchword. We were to have another grand 'Mormon' conquest, and our houses, gardens, orchards, vineyards fields, wives and daughters were to be the spoils."

3. Black's Fork and Green River mentioned here were at that time within the borders of Utah, they are now in Wyoming, the corner in which they are located having been severed from Utah in 1863 and 1868.

4. The question might be raised as to why Brigham Young would forward a communication as governor, when another had been appointed. Governor Young had not been notified that his successor had been appointed and that successor had not qualified as governor.

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44. The Mountain Meadows Massacre

1857

A Shocking Crime

While Captain Van Vliet was interviewing President Brigham Young, there was occurring in the southwest corner of Utah--about three hundred miles from Salt Lake City--the most horrible and shocking crime ever perpetrated within the borders of the state. It was the massacre at Mountain Meadows of a company of emigrants who were journeying to southern California. This bloody and diabolical deed commenced at dawn, September 7, 1857, and continued until the 11th, when the besieged emigrants who survived the attacks, under promise of protection were foully murdered.

It was the deed of enraged Indians aided by a number of white men, who took vengeance into their hands for wrongs committed by a few of the emigrants who were pronounced enemies of both whites and Indians.

It was a crime for which there can be no apology or excuse, a thing treacherous and damnable in the extreme. But for the "Mormon" people it was most unfortunate that it should happen at this particular time. There were circulating throughout the nation many evil reports concerning the Latter-day Saints. All manner of crimes and murders occurring within a thousand miles of Utah, were charged against them. Even the executive of the nation and other high officials were countenancing these reports and aiding in their circulation. The army was on the plains making its way to Utah to suppress alleged violation of law and rebellion; and now, to add to the horror of the situation, the report went forth that the "Mormons" had attacked and killed a party of innocent people peacefully passing through their land. Thus color was given to the falsehood that life and property of "Gentiles" were unsafe within the Territory of Utah.[1]

It may be said without fear of successful contradiction, that there was less crime committed in Utah during the days of pioneer life than in any other similarly situated section of the country. California had her vigilantes who executed judgment with swift vengeance, without legal trial. Such was also the condition in other border states and territories, and woe to the individual who incurred the wrath of the powers who controlled. The "Mormon" people had been taught from the beginning: "Thou shalt not kill." Murder, according to their teaching, committed wantonly, was a sin for which there was no forgiveness in this life, neither in the life to come. Next, and like unto it stood sexual immorality. Both of these great sins were denounced by the Saints most emphatically.

Crimes Falsely Charged to the Church Authorities

One thing most trying to the members of the Church was the attempt by their enemies to charge Brigham Young and the leaders of the Church with every wrong committed in the western country. These attempts led Jacob Forney, Indian Agent in 1859, to write to Washington saying:

"I fear, and I regret to say it, that with certain parties here there is a greater anxiety to connect Brigham Young and other Church dignitaries with every criminal offense than diligent endeavor to punish the actual perpetrators of crime."

How the Massacre Occurred

About the time the news arrived in Salt Lake City of the coming of an army, there was passing through the city under command of Captain Fancher, a company of emigrants from Arkansas and Missouri. This company consisted of about thirty families, numbering one hundred and thirty-seven persons. The Arkansas emigrants appeared to be respectable and well-to-do. With them there traveled a rough and reckless company calling themselves "Missouri Wild Cats," who conducted themselves in keeping with the name. This company was advised by Elder Charles C. Rich, one of the leaders of the Church, to take the northern route. Had they done so they would have saved their lives. They went as far as Bear River and then returned deciding to journey to the south. On their way, it is alleged, the rougher element of the party abused the people of the southern settlements through which they passed. They tore down fences, destroyed property, insulted women, and otherwise made themselves obnoxious. It is said, on reliable authority, that at Fillmore they threatened to destroy the town, "and boasted of their participation in the murders and other outrages that were inflicted upon the 'Mormons' in Missouri and Illinois." At Corn Creek, fifteen miles farther to the south, it was reported that they poisoned the springs and also the body of an ox that had died. The carcass was eaten by a band of Piute Indians and ten of their number died. Some of the cattle of the settlers died from drinking of the poisoned springs. As the cattle were fat, the owners "tried them up" for the tallow, and a number of white persons were poisoned from the handling of the meat. These "Wild Cats" expressed their pleasure at the coming of the army, and threatened to stop at some convenient place and leave their women and children, and return to assist the troops in killing every "Mormon" there was in the mountains.

Just to what extent credence can be placed in these charges cannot be determined. The fact remains, however, that they gave expression to their hatred of the "Mormon" people, made many threats, and abused the Indians along their way.

The Purchase of Supplies

It has been said that these emigrants could not purchase supplies in Salt Lake City and the other settlements of the Saints, and had been ordered away from Salt Lake City by President Young. This is not the fact. President Young did not know they were in the city and first heard of them after they had departed. Along the way they did obtain supplies as they desired and as the Saints were able to impart to them, as there is abundant evidence to show. They were well treated by most of the settlers, and not until their own actions brought upon them the ill will of the southern settlements was this attitude changed.

Word Sent to Brigham Young

So intense did the feeling become on the part of both the Indians and the white population in the southern settlements that it was deemed necessary to send a messenger to Governor Brigham Young to know what should be done. Some of the people expressed the feeling that since the emigrants had declared themselves as enemies they should be treated as such, but the more sober minded maintained that they should be permitted to continue their journey to the coast unmolested. James H. Haslam carried a message from Colonel Isaac Haight, of the militia, to Salt Lake City to obtain advice of Governor Young. In the meantime it was agreed that every effort should be made to pacify the Indians and prevent them from making an attack. Haslam left Cedar City in the afternoon of Monday, September 7, and made all haste on horseback, arriving in Salt Lake City on the morning of the 10th. He immediately delivered his message, and Governor Young asked him if he could undertake the return journey without delay. He said he could. "Go with all speed, spare no horse flesh. The emigrants must not be meddled with, if it takes all Iron County to prevent it. They must go free and unmolested." This was the answer he received. Haslam, although he had just finished a hard journey, immediately returned arriving in Cedar City on the 13th with a written message from Governor Young to Colonel Haight.

The Answer Arrives Too Late

The message to Colonel Haight of the militia from Governor Young was as follows:

"In regard to the emigration trains passing through our settlements, we must not interfere with them until they are first notified to keep away. You must not meddle with them. There are no other trains that I know of. If those who are there will leave, let them go in peace."

Colonel Isaac C. Haight read the letter, and shedding tears replied: "Too late, too late!" The morning (September 7) Haslam left to obtain word from Governor Young, the work of death among the unfortunate victims had commenced.

The Attack upon the Emigrant Train

Early in September the emigrant train of the Arkansas and Missouri companies camped in the little valley known as the Mountain Meadows. There they contemplated remaining for several days. In the meantime their conduct had aroused the Indian tribes who now surrounded their camp in hostile attitude. As near as can be ascertained, on the morning of the 7th of September at the break of day, the attack upon the emigrants began. At the first volley seven men were killed and sixteen were wounded. The victims were taken unawares, but being well armed, fought bravely for their lives and were successful in repelling the attack. Several Indians were killed including two of their chiefs. The Indians sent runners throughout the surrounding country calling for reinforcements from among their tribes, and for John D. Lee, who had been in close touch with Indian affairs as their farmer, to come and lead them to victory. Lee hurried to the scene from his home in Harmony, and seemed to partake of the frenzy of the redmen. Later, other white men appeared upon the scene, having been lured to the meadows, with the request that their services were needed in burying the dead. Some of them remained, willingly or by coercion, to participate in the massacre which followed.

The Surrender--Treachery of Their Captors

During the lull following the first attack, the emigrants formed their wagons in a ring and threw up breastworks for their protection, awaiting the onslaught which they knew was sure to come. Some time was spent by the Indians and their white allies discussing the fate of the unfortunate emigrants. The victims discovered that white men were in league with the Indians, and this knowledge sealed their fate. It was determined by those making the attack that no emigrant should live who could tell the tale.

On the morning of Friday the 11th, Lee induced the emigrants to surrender under promise of protection and conveyance to a place of safety. They were led to a place where the Indians were in ambush, and at a given signal a volley of shots rang out, both Indians and white men participating in the outrage. Seventeen children of tender years--ranging in age from a few months to seven years--were all that were spared. These children were cared for by the settlers until the government by act of Congress returned them to their friends in Arkansas.

A Bloody Oath

The white men who engaged in this horrible slaughter entered into a league, by a strong and binding oath, that they would never reveal the part they played in this gruesome tragedy. A false report was forwarded to Governor Young. Lee also reported in person, laying the blame solely to the Indians. Governor Young wept bitterly and was horrified at the recital of the tale.

The Execution of Lee

For several years the facts relating to the tragedy were unknown, but gradually the truth leaked out and an investigation was made of the affair. John D. Lee was excommunicated from the Church with the injunction from President Young that under no circumstances should he ever be admitted as a member again. Action was also taken against others as the truth became known. In later years Lee was convicted of the crime and paid the penalty with his life. His execution took place on the site of the horrid scene. Others who were implicated fled from the territory and died fugitives. While they thus evaded the justice which earthly tribunals might inflict, they still await the trial for their crime before a Higher Court where justice never fails.

Notes

1. "It may as well be understood at the outset that this horrible crime so often and so persistently charged upon the "Mormon" Church and its leaders, was the crime of an individual, the crime of a fanatic of the worst stamp, one who was a member of the "Mormon" Church, but of whose intentions the Church knew nothing, and whose bloody acts, the members of the Church, high and low, regard with as much abhorrence as any out of the Church. Indeed, the blow fell upon the brotherhood with threefold force and damage. There was the cruelty of it, which wrung their hearts; and there was the strength it lent their enemies further to malign and molest them. The "Mormons" denounce the Mountain Meadows Massacre, and every act connected therewith, as earnestly and honestly as any in the outside world. This is abundantly proved and may be accepted as a historical fact. (Bancroft's History of Utah, p. 544)

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45. The Army in Utah

1858-1862

Demoralizing Effects of the Army's Presence

It was the part of wisdom for President Brigham Young and his associates to insist on the camp of the army being far removed from Salt Lake City. It was with reluctance that their commander complied with that request, which was enforced by the peace commissioners. Very little good came to the people of Utah from the presence in their midst, of an armed force, with all its attendant camp followers. It is true that the people benefited in a financial way. They were able to dispose of their products for ready cash and clothing; but they could have managed to live--as they did before the army came--without these advantages, which, of course, they were ready to receive.

There was no debauchery, no immorality or fear of thieves breaking in to steal, in the communities of the Latter-day Saints, before the strangers to their faith came in. With the army all these attendant evils were introduced. The worst element with the army was, of course, the camp following--the freighters and hangers-on, who were not subject to the rigid discipline of army regulation. Yet, much of the evil which resulted, can be traced to subordinate officers and men of the ranks. With many of these, moral rectitude was a thing unknown; and woe to the foolish creatures who, like flies caught in a spider-web, were lured into camp.

To add to the difficulties, many of the enlisted men filled their term of service and were discharged. Usually they were in possession of very little means, and if a balance of pay was due them, it was soon squandered. Such characters flocked to Salt Lake City and other towns, where they became a terror to the inhabitants. Because of this, it became necessary to increase the police force of Salt Lake City, at least four fold. Appeals were made to Governor Cumming to get him to use his influence to have the discharged men marched beyond the borders of the territory. The governor took the matter up with General Johnston, with the result that the condition was relieved in this respect to some small degree. However, the situation could not fully be controlled by these officers, and as long as Camp Floyd (later Crittenden) was occupied by the troops, demoralizing agencies were at work, and the people were constantly in a state of agitation.

Governor Cumming's Report

In reporting affairs in Utah to the Secretary of State, Governor Cumming made the following observations:

"Persons unbiased by prejudice who have visited this Territory will, I think, agree in the opinion that a community is seldom seen more marked by quiet and peaceable diligence than that of the Mormons.

"After the passage of the army, hundreds of adventurers were attracted to these valleys, and met here some congenial spirits. Banded together for rapine and acts of violence, they have stolen large herds of horses and mules. Many of these men, maddened by intemperance, or rendered desperate by losses at the gaming table, or by various other causes, have shed each other's blood in frequent conflicts, and secret assassinations. These lawless and bloody deeds are committed by them almost daily with impunity, and when their atrocity and frequency shock the public mind, it has become the custom with a certain set of people to exclaim against the people of Utah; but it is an injustice to impute the acts of these desperadoes to the community in general. With an equal show of justice might they be attributed to the inhabitants of the States and Territories whence these men have so recently emigrated."

The New Federal Officers

Chief Justice Delano R. Eckels and the new secretary of the territory, John Hartnett, arrived in Utah with the army. Jacob Forney, the superintendent of Indian affairs, arrived with the peace commissioners, and Judge Charles E. Sinclair and Attorney Alexander Wilson came near the end of July. The third judge, John Cradlebaugh, did not arrive until November. None of these officers were members of the Church.

After he had taken the oath of office, Chief Justice Eckels took up his residence at Camp Floyd and Judge Sinclair made his headquarters in Salt Lake City. Judge Cradlebaugh opened his court in Provo in March, 1859, although the seat of his district was Fillmore.

"Progress of Civilization"

The majority of the government officials sent to Utah during territorial days came obsessed with the idea that the "Mormons" were an unpatriotic and ignorant class of people, bound by blind obedience to the will of a set of knaves who presided over them. When a new government appointee came to Utah, usually he felt it incumbent upon him to begin his labors with a lecture to the people on loyalty and morality, and advise them to cast off the yoke of ignorance which bound them. These would-be reformers at times gave expression to the thought that they had brought civilization among the "Mormons" and were endeavoring to reform them. At the time of the return to the east in 1858, of one official--who had been notoriously corrupt and immoral in his conduct while in Utah--a number of the civil and military officers and some non-"Mormon" merchants tendered him a dinner. In the course of their hilarity they expressed the satisfaction he would feel in joining his "family and friends in a moral and civilized community."

Such expressions as this led President Brigham Young, who was a sorrowful witness of the scenes of debauchery and crime practiced by some of these "reformers," to say to another retiring official who was about to depart: "When you get back to the states, no doubt you will be asked many questions about me. I wish you would tell them that I am here, watching the progress of civilization."

That some of these individuals were sincere, there can be no question, and they should have credit for honest conviction. However it was impossible for them to see the situation from the "Mormon" viewpoint. They came with pre-conceived ideas regarding the doctrines and practices of the Latter-day Saints, and were greatly prejudiced against them. Their prejudice stood in their own light so that they took no trouble to investigate or try to understand. In most cases it was sufficient to know that the "Mormons" were a peculiar people with a strange belief, in conflict with the doctrines of other people.

Many of these officers, however, were insincere. They were guilty of the very sins with which they accused the Latter-day Saints, and yet they brazenly sat in judgment and condemned the Saints, while they, themselves, were guilty of revolting crimes.

Attitude of the Judges

Chief Justice Eckels was given to drunkenness and was grossly immoral; yet he felt it his duty to advise that indictments be issued against the leaders of the Church for the practice of plural marriage. He did not know just how to handle the situation, for there were no statutes either in the territory or in the United States to punish such a thing. Therefore he attempted to place the matter under the old Mexican law which had no application in United States territory.

Associate Justice Sinclair, who was usually drunk, commenced his duties on the bench by charging the grand jury of his court, to indict ex-Governor Brigham Young, General Daniel H. Wells, and other "Mormon" leaders, for treason, on the ground that President Buchanan's pardon, "while a public act in the history of the country," yet it was a thing of which his court could not "take judicial cognizance." United States Attorney Alexander Wilson took a different view and so expressed himself at length before the grand jury in open court, stating "that there are now no acts of sedition, treason, or rebellion against the government of the United States in this territory." For that reason he would not present bills or bring action against any inhabitant of the territory on such a charge.

Bitterness of Cradlebaugh

Judge Cradlebaugh manifested a very bitter spirit against the leaders of the Church. When he opened court at Provo, he made a demand on General Johnston for several companies of troops from Camp Floyd, and a detachment was furnished him. The reason the judge gave for this action was that the presence of the soldiers was necessary to preserve the peace, and take care of the prisoners because there was no jail in Provo. The real reason was a desire to insult the people of the town and to intimidate witnesses before the court. Inside of two weeks there were about one thousand men in arms surrounding the court house.

Protest of the Citizens

Instead of keeping the peace, the presence of the troops was a menace to the peace of the town. Five hundred citizens righteously and vigorously protested against the insult in an address to the mayor and city council. They declared that their "feelings were aggrieved and outraged" by the appearance of a military force surrounding the court and infesting the halls of justice, and they considered it a "high handed outrage, a direct infringement upon the rights of American citizens and a gross violation of their liberties and municipal immunities."

The judge was informed by the mayor and city council of the petition and was asked for the immediate removal of the troops beyond the city limits. It was declared that their presence made it very difficult for the officers of the city to preserve the peace. The judge refused to listen to the appeal. Later another vigorous protest was made by the city officials, who declared that soldiers had been caught breaking into houses; they had engaged in drunken street brawls and had otherwise disturbed the peace. However, Judge Cradlebaugh turned a deaf ear to all appeals.

Governor Cumming's Proclamation

Governor Cumming visited Provo in the month of March, and to him an appeal was made by the mayor and council. The governor could see the situation for himself, and forwarded a communication to General Johnston requesting him to withdraw the troops. General Johnston refused to hearken to the request of the governor, on the grounds that he was there to serve each of the coordinate branches of the territorial civil government, and was subject to the judicial as well as to the executive department. Upon this refusal of the commander of the troops, Governor Cumming issued a proclamation protesting against the presence of the military force which had been called to Provo without his sanction and contrary to the instructions given him by the government. Their presence, said the governor, had a tendency to terrify the inhabitants and disturb the peace. All future movements of the troops should be at his direction in accordance with his instructions from Washington.

Result of the Conflict

The result of this conflict in authority was that Judge Cradlebaugh and his associate, Judge Sinclair, sent a communication to the attorney-general of the United States, Jeremiah S. Black, in relation to the matter. Other letters were sent by Judge Eckels to the secretary of state and by General Johnston to the secretary of war. The secretary of state wrote to Governor Cumming for the facts which were furnished. When the replies were received, the officious judges were rebuked and given to understand that the armed forces in the territory were subject to the command of the executive. Said the attorney general: "The governor is the supreme executive of the territory. He is responsible for the public peace. From the general law of the land, the nature of his office, and the instructions he received from the state department, it ought to have been understood that he alone had power to issue a requisition for the movement of troops from one part of the territory to another." He further stated that "the condition of things in Utah made it extremely desirable that the judges appointed for that territory should confine themselves strictly within their own official sphere," and leave accusations to the district attorney, and arrests to the marshal, who was responsible for the safe-keeping of criminals.

Attempt to Remove Governor Cumming

The rebuke from Washington was naturally very displeasing to the judges, who were thus confined to the duties of their office. In Camp Floyd there was manifestation of displeasure. A mass meeting was held and an address was issued in which the "Mormons" were accused of disloyalty and it was set forth that a great wrong had been done in forcing the withdrawal of the troops from the protection of the courts. The wrath of the disgruntled camp was also turned against Governor Cumming, and the attempt was made to have him removed from office. This might have been accomplished through the influence of General Johnston, had not Colonel Thomas L. Kane once more come to the rescue.

Attack on President Young

When Judge Cradlebaugh organized his court at Provo, he expressed his determination to investigate the Mountain Meadows massacre and other crimes. This action would have been commendable if it had been taken with a desire to execute justice, but it was a flagrant attempt to connect President Young and the leading Church authorities with the crime. He inferred that the guilty parties were among the leaders of the Church and should be brought to justice. Later, accompanied by a United States deputy marshal and a detachment of troops, he visited southern Utah and collected what evidence could be obtained respecting the Mountain Meadows massacre, leaving no stone unturned in the endeavor to implicate President Brigham Young and others, in which attempt he miserably failed. Nevertheless, to the grand jury he said: "The very fact of such a case as that of the Mountain Meadows shows that there was some person high in the estimation of the people, and it was done by that authority; . . . and unless you do your duty, such will be the view that will be taken of it. You can know no law but the laws of the United States and the laws you have here. No person can commit crimes and say they are authorized by higher authorities, and if they have any such notions they will have to dispel them."

Cradlebaugh's Insult to the Jury

As the grand jury failed to act with the promptness he thought they should, the judge dismissed them "as an evidently useless appendage of a court of justice." This unjustifiable attack was resented by the grand jury in a written protest.

In a spirit of anger the judge dismissed criminals who were before his court awaiting trial on grave charges, giving for his reason the following excuse:

"When this people ('Mormons') come to their reason, and manifest a disposition to punish their own high offenders, it will be time to enforce the laws also for their protection. If this court cannot bring you to a proper sense of your duty, it can at least turn the savages in custody loose upon you."

Attempt to Capture President Young

Another attempt was made about this time to get President Young in the toils of the law on a groundless charge. It appears that a number of criminals at Camp Floyd plotted to rob the government. They hired a young engraver in Salt Lake City to duplicate the plate used by the quartermaster at Camp Floyd in drawing on the government at St. Louis and New York. The work was done, but the fraud was detected, and a man by the name of Brewer was arrested. He turned state's evidence and threw the responsibility for the deed upon the engraver who had been hired to do the work. As someone in the office of President Young had furnished the paper on which the counterfeit notes were printed, the army officers felt that they had a case against President Young, and manifested their great pleasure at the prospect of implicating him. The officers entered into a plot to secure his arrest. Thinking that an attempt to take him openly would meet with resistance, the army was to be ordered to Salt Lake City and the artillery was to make a breach in the wall surrounding his premises, through which they would enter to secure President Young a captive, and then carry him to Camp Floyd for trial.

Governor Cumming's Stand

This plan was presented to Governor Cumming, who listened to the plotters and examined their papers. "They rubbed their hands," said the governor, "and were jubilant; they had got the dead wood on Brigham Young. I was indignant, sir, and told them, By ----, gentlemen, you can't do it! When you have a right to take Brigham Young, gentlemen, you shall have him without creeping through walls. You shall enter by his door with heads erect as becomes representatives of your government. But till that time, gentlemen, you can't touch Brigham Young."

The plotters were greatly disappointed and returned to Camp Floyd threatening to act in opposition to the executive. Because of these rumors, Governor Cumming ordered General Daniel H. Wells to be prepared with the militia to repel any such attack. It was a courageous thing for the governor to do in the face of the strong feeling of opposition existing at Camp Floyd against President Young.

Departure of the Army

As long as the army remained in Utah, such conditions prevailed. In February, 1860, General Johnston departed from Camp Floyd to go to Washington. He went by way of California and the Isthmus of Panama. Shortly after, he was found leading an army of the South against an army of the North, in the war of the Rebellion, endeavoring to destroy the Union. In the battle of Shiloh he was killed while commanding the Confederate forces. In 1861, Camp Floyd, then called Fort Crittenden, was abandoned.

Retirement of Governor Cumming

Governor Cumming departed from Utah in May, 1861, a short time before his term of office expired, and returned to his old home in Georgia. His departure was much regretted, for he had served the people faithfully and well, discharging every obligation as he saw his duty, without fear or favor of men. The people certainly had good reason for regret, as his successors quite generally were men of a very different stamp.

The "Mormon" People and the Rebellion

The loyalty of the Latter-day Saints to the United States had frequently been questioned by their enemies and those unacquainted with them. When the war of the Rebellion broke out, the Saints again manifested their loyalty to the Union. When the telegraph line across the continent was completed, in October, 1861, President Brigham Young was courteously tendered the privilege of sending the first message from Salt Lake City. It was to the president of the telegraph company, Mr. J. H. Wade, as follows:

"Sir: Permit me to congratulate you upon the completion of the Overland Telegraph Lines west to this city, to commend the energy displayed by yourself and associates in the rapid and successful prosecution of a work so beneficial; and to express the wish that its use may ever tend to promote the true interests of the dwellers upon both the Atlantic and Pacific slopes of our continent.

"Utah has not seceded, but is firm for the Constitution and laws of our once happy country, and is warmly interested in such useful enterprises as the one so far completed."

In making his reply, President Wade expressed gratitude to President Young, that his, the first message to pass over the line, "should express so unmistakably the patriotism and union-loving sentiments" of himself and people.

In April, 1862, President Lincoln requested President Brigham Young to raise a force of cavalry to guard the overland route, which was promptly done. Before the request came, the offer was made by President Young to protect that route.

Moreover, while many states were endeavoring to get out of the Union, the "Mormons" were petitioning Congress to get in. This privilege of state government was denied them. The denial was very largely due to the hostile attitude of the new officials, Governor Stephen S. Harding, and two of the territorial judges, Charles B. Waite and Thomas J. Drake, who were decidedly unfriendly to the people of the territory.

Other reasons given were the general feeling of opposition to the faith of the Latter-day Saints--especially against the practice of plural marriage, and the belief, which still erroneously persisted, that they were disloyal. "An un-American condition of affairs was supposed to exist here," so writes Orson F. Whitney, "hostile to the Government and subversive of morality and civilization. Priestcraft, polygamy, and murder were thought to be the chief cornerstones of 'Mormonism.' A union of Church and State was alleged. It was charged that the 'Mormon' people were under the sway of an ecclesiastical despotism which 'overshadowed and controlled their opinions, actions, property, and lives, penetrating and supervising social and business circles, and requiring implicit obedience to the counsel of the Church, as a duty paramount to all the obligations of morality, society, allegiance and law.'"[1]

Notes

1. Whitney's Popular History of Utah, page 183.

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46. A Period of Strife and Bitterness

1862-1870

The "Anti-Bigamy Law"

Instead of granting statehood in answer to the petition of the people of Utah, Congress passed an "anti-bigamy law" in opposition to the practice of plural marriage. It was presented to the house of representatives by Justin R. Morrill of Vermont, but was instigated by Governor Harding and Judges Waite and Drake. The bill--the first of the kind to be placed on the statutes--was signed by President Lincoln, July 8, 1862. It defined plural marriage as bigamy, and made the contracting of such a marriage punishable by a fine of five hundred dollars and imprisonment for a term of five years. This law was considered by many leading attorneys and others not "Mormons," as being unconstitutional. It was not enforced, President Lincoln's policy being to let the "Mormons" alone. Among the features which helped to make it inoperative was the provision, aimed at the Church, forbidding religious bodies in territories to hold real estate in value to exceed fifty thousand dollars. An effort was made by Governor Harding, in 1863, to have Brigham Young punished under this law. He was taken before Judge Kinney and placed under bonds, but the grand jury failed to take action and the case was dropped.

Attempted Legislation Against the "Mormons"

The governor and two judges went even further in their desire to obtain legislation effecting the citizens of Utah. They entered into a conspiracy to have removed many powers vested in the loyal officers and place them under federal control. Among these changes they proposed that Congress limit the powers of the county courts to the probating of wills, issuing titles of administration and guardianship; place in the hands of the United States marshal the power to summon jurors as he might think proper--a thing that would have proved very disadvantageous to the Saints--and give the governor full power to appoint all the officers of the militia, and designate the days when the companies should drill. When this proposed legislation was presented in Congress and it was learned who the authors were, it caused great indignation in Utah. A mass meeting was held and the guilty officials were asked to resign, which they refused to do. A petition was sent to Washington asking for their removal and for the appointment of "good men in their stead." A counter petition was sent from the companies of California volunteers, who were stationed at the time in the valley. While the people did not get all they asked for, the governor was removed and James Duane Doty, superintendent of Indian affairs in the territory, and a much better man, was chosen in his place.

The California Volunteers

Very soon after the departure of Johnston's army, the people of Utah were inflicted with the presence of other troops. These were volunteers from California and Nevada, about seven hundred strong, who were detained in Salt Lake City, as they were on their way to the East to take part in the Civil War. They were under the command of Colonel (later General) Patrick Edward Connor, who greatly desired to take active part in the war. He was a man whose loyalty to the United States was of the highest order. When he was commanded to stay in Utah, he was exceedingly disappointed. Secretary of War Edward Stanton--who was extremely distrustful of the "Mormons"--stationed Colonel Connor at Salt Lake City ostensibly to guard the telegraph and mail route, but more particularly to watch the "Mormons." Connor established his headquarters on the foothills east of Salt Lake City, naming the place Camp Douglas, in honor of Stephen A. Douglas. He was extremely prejudiced against the Latter-day Saints, and lost no occasion to manifest his bitter feelings in public or in private; so obsessed was he that "no good thing could come out of Utah." Every word, every action of the "Mormons," was falsely interpreted; and provocation given by him to antagonize the leaders of the Church whom he considered to be disloyal.

The Union Vedette

Under his direction an anti-"Mormon" paper edited by Captain Charles H. Hempstead was published at Camp Douglas and later in the city. It was called the Union Vedette, the mission of which was to fight "Mormonism." Connor also attempted to establish military rule instead of civil authority, thus depriving the citizens of their rights.

Mining in Utah

To Patrick E. Connor is given credit for starting the mining industry in Utah. His motives, however, were not entirely commendable. If he is to be judged by his own words, his main purpose was not to "get gain" or to increase the circulation of the precious metals, but to cause an influx of "a large Gentile and loyal population sufficient by peaceful means and through the ballot-box to overwhelm the Mormons by mere force of numbers, and thus wrest from the Church--disloyal and traitorous to the core--the absolute and tyrannical control of temporal and civil affairs."

He was acquainted with the fact that President Young had advised the Saints to develop the industries of agriculture and establish needful factories that they might be self-sustaining, and leave mining alone for later consideration. This advice was very wise, for in the days of pioneer life, and when the commonwealth was young, it was necessary that the people be able to support themselves. They could not live on gold and silver, but they could on the products of the soil; and they could keep warm from the spinning of wool and the manufacture of cloth out of which to make their clothing. The advice of President Young was the advice which governed the Pilgrims when they landed on the shores of America; but it seemed to be very distasteful and unpatriotic to men of little souls. All goods brought to the territory from abroad, before the advent of the railroad, had to be hauled by team upwards of a thousand miles, and with the constantly increasing population, all hands were needed to labor in producing what the people consumed. Even then, for a long time it was a difficult task, for several years were extremely lean due to the ravages of grasshoppers and crickets, and because of other obstacles unforeseen.

If the Saints had run off to develop mines, they would have sealed their own doom in the days of their pioneering. Moreover, the experience of the past, in 1849 and subsequently, when the California gold rush was on, taught them that the development of the mining industry would bring to the territory the riffraff and scum of humanity. This would mean the increase of crime and decrease of law and order.

Why the Latter-day Saints Settled in Utah

The Latter-day Saints came to the valleys of the mountains primarily to worship the Lord and to keep his commandments; also to develop a peaceful commonwealth where others of their faith might be gathered to enjoy the fruits of their labors without molestation.

The False Attitude of General Connor

The attitude of General Connor, and all who agreed with him, was basely false. Brigham Young was not opposed to the development of mines, but he was farsighted enough to understand--which many of his petty critics could not understand--that there were other duties more important and substantial, which held precedence, at least in the lives of the Latter-day Saints, in the development of the territory. It should be said to the credit of General Patrick E. Connor, who manifested so much bitterness in the early sixties, that after remaining in Utah for several years, his feelings towards the "Mormon" people greatly softened. When it did become possible for a ray of light and truth to penetrate his prejudices, he discovered that the Latter-day Saints were not such disloyal citizens after all.

Inspiration of Brigham Young

President Brigham Young was a practical man by nature, but, aided by the inspiration of the Spirit of the Lord, his wisdom in the establishment of cities, villages, and industries, was far beyond his human possibilities. On many an occasion when the settlers of a selected site had chosen the low lands near the center of the valleys, he instructed them to move higher up near the foothills; and at times against their judgment settlers were advised to move to less favorable looking land than that which they had chosen. Time has proved that their leader was possessed of the inspiration which he was entitled to receive.

Home Industries

From the very beginning of Utah's history, President Young taught the people the necessity of establishing home industries and becoming self supporting. In these various ventures, he invariably took the lead. In the very earliest times, he advocated the cultivation of cotton in the "Dixie" land; the building of mills and factories; the harnessing of the mountain streams for power; and the development of the natural resources of the country which would be of material benefit to the people. His discourses were not confined to spiritual themes, but were ofttimes devoted to the building of roads and fences, the cultivation of the soil, the planting of vineyards and orchards, the raising of sheep and cattle, and all other useful things which would tend to encourage the members of the Church in obtaining temporal blessings, that they might live in comfort and prosperity. Had the people always followed his advice, it would have been better for them.

Plotters Against the Peace

Due to the malicious activities of many territorial officials, and the constant desire on the part of others not of the Church who came to Utah, to "civilize" and "reform" the Latter-day Saints, feelings of unfriendliness existed between members of the Church and "outsiders." The continued attacks made by General Connor and Captain Hempstead, the editor of the Union Vedette, upon the Church and its authorities, had a tendency to increase this feeling. During, and after the close of the Civil War, Utah was infested with a set of characters who seemed determined to make trouble. The "Gentile" population at that time was about three hundred, the majority of whom were honorable citizens, but among them were to be found many bitter enemies of the Church, bent upon its destruction. Some of the latter had gone into business hoping to receive the patronage of the Latter-day Saints, but at the same time they were plotting against the Church, which they bitterly hated.

The Killing of Brassfield

To add to the unfortunate condition which divided the people, there occurred in Salt Lake City, in 1866, two shocking murders. The first of these was the killing of S. Newton Brassfield, a freighter, who came to Utah from Nevada. He induced a plural wife to forsake her husband while the husband was in the mission field. Brassfield then married the woman, the ceremony being performed by Judge Solomon P. McCurdy of the Supreme Court of Utah. It was stated on good authority that Brassfield had deserted his wife and family before he came to Utah. This charge was denied by some of his defenders but strongly affirmed by individuals who claimed to speak from personal knowledge. One evening in April, as he was entering his boarding house, he was shot and killed by some person who made his escape in the dark and was never discovered.

The Robinson Murder

The second killing was that of Dr. J. King Robinson who was decoyed from his home, one night in October, under the pretext that his professional services were needed. A short distance from his home he was set upon by a band of ruffians and severely beaten and then killed. The motive for the crime remains a mystery. Dr. Robinson had been in controversy with the city corporation over property, but the matter had been settled by the supreme court of Utah in favor of the city and could not have been the basis for the murder. It is presumed by some that his assailants did not intend to take his life, but merely administer to him a severe beating for some personal or fancied wrong; but being recognized, they determined on killing him for their protection.

According to the custom of the times, the attempt was made to fasten the responsibility for these murders upon the authorities of the Church. Such accusations were openly made by prominent attorneys at the investigation of the Robinson murder. Naturally President Young was indignant, and challenged his traducers to produce their proof. He was ready to go to court, be examined, and have the most thorough investigation made that the country could furnish. He denounced the crime as on a par with the killing of Joseph and Hyrum Smith, the Haun's Mill massacre and the tragedy at Mountain Meadows. Rewards were offered for the arrest, by the city, the county, and by private subscription, amounting to the sum of nine thousand dollars. President Young headed the list with five hundred dollars. When the effort failed to connect the authorities of the Church with the crime, the ardor of some who had been most insistent that the guilty parties be punished, cooled considerably and they lost interest in the case.

General Sherman to Brigham Young

Following the Brassfield killing, reports were sent out through the country blaming the homicide on the "Mormon" people. General William T. Sherman, then stationed at St. Louis, wired President Brigham Young stating that "responsible officers" had informed him that four "Gentiles" had been murdered by "Mormons." As Utah was under his military jurisdiction, he declared that he was bound to give protection to all citizens and murders must be punished and wrongs avenged, if "committed against any American citizens even in remote Utah."

President Young's Answer

In replying to General Sherman's telegram, President Young thanked him for the opportunity of presenting the facts. He said, dispatches sent from Utah to the East were not reliable; there had been no such assassinations as the General had been led to believe. "On May 17, a soldier shot a gentleman named Mayfield, and a Mr. Brassfield came home and seduced a Mormon's wife, and was shot on the street by some unknown person; but neither I nor the community at large knew any more about it than an inhabitant of St. Louis. Citizens who are not of our faith do not suffer from intimidation here. In no other communities could men pursue the course many do here without experiencing the vengeance of a vigilance committee." President Young closed his telegram as follows: "There are a few speculators here who are anxious to make it appear that American citizens' lives are in danger through religious fanaticism, hoping thereby to have troops sent here to make money out of contracts. Gentiles' lives are as safe here as 'Mormons' and acts of violence occur more rarely in this city than any other of its size in any of the new States or Territories."

Citizens of Utah to General Sherman

Another telegram was sent by prominent "Gentile" citizens of Utah, confirming the telegram of President Young. Among the signers were some of the leading business men and officers from Camp Douglas. General Sherman replied to President Young as follows: "Sir: Your dispatch is received and I am much gratified at its substance and spirit."

A Proposed "Gentile" Exodus

Due to the bitterness existing in Utah, President Brigham Young counseled the "Mormon" people not to patronize business institutions which were run by the enemies of the people. This was as a matter of self-defence and preservation. The result of this counsel was that a communication from "Gentile" merchants and addressed to the Church authorities, was received in which they agreed to leave the territory on certain conditions. Their conditions were as follows: The Church would guarantee the payment of their outstanding accounts owing to them by the members of the Church, and the purchase of their merchandise, chattles, houses, improvements, etc., at a cash valuation, after a deduction of twenty-five per cent had been made from the total amount. "To the fulfilment of the above," said they, "we hold ourselves ready at any time, to enter into negotiations, and on final arrangement being made and terms of sale complied with, we shall freely leave the Territory."

President Young Answers the Merchants

In a signed communication dated Dec. 21, 1866, President Young declined to entertain their offer. He kindly pointed out to them that if they could secure such sales, they would make more money than merchants had ever made before, and perhaps "Mormon" merchants would like to sell out on the same kind of terms. They were at liberty to remain or go, just as they pleased; no intimidation or coercion had been used in the community to have them stop trading with any class, and no man had been ostracised because he was not of the "Mormon" faith. Every man who had dealt fairly and honestly, and confined his attention to his legitimate business, whatever his creed, had found friendship among the Latter-day Saints. "To be adverse to Gentiles, or Jews, because they are Jews," said President Young, "is in direct opposition to the genius of our religion. It matters not what a man's creed is . . . he will receive kindness and friendship from us, and we have not the least objection to doing business with him; if in his dealings he acts in accordance with the principles of right and deport himself as a good, law-abiding citizen should."

Attention was called to the fact that there were those doing business in the territory who for years had been the avowed enemies of the community. The disrupture and overthrow of the Church had been the object of their labors. "Missionaries of evil, there have been no arts too base, no stratagems too vile for them to use to bring about their nefarious ends," said President Young. While soliciting the patronage of the people, from whom they drew their support, they had used their means thus derived "in the most shameless and abandoned manner," to destroy the very people whose favor they found it to their interest to court. They had "fostered vice and vicious institutions to oppose the unanimously expressed will of the people, to increase disorder, and to change the city from a condition of peace and quietude to lawless anarchy." The question was asked what claims such persons could have upon the patronage of the community, and what community on the earth "would be so besotted as to uphold and foster men whose aim is to destroy them." In closing his epistle, President Young declared: "It is to oppose these men whom I have described, and to these alone that I am opposed, and I am determined to use my influence to have the citizens here stop dealing with them and deal with honorable men."

Two days later in a discourse before the Saints, President Young said: "We advise you to pass by the shops and stores of your enemies and let them alone, but give your means into the hands of men who are honest men, honorable men, and upright men--men who will deal justly and truly with all. Shall we deal with the Jew? Yes. With those who call themselves Gentiles? Certainly. We calculate to continue to deal with them."[1]

Building of the Tabernacle

In 1867 the Salt Lake Tabernacle which was begun in 1863, was completed. It is one of the most remarkable buildings in the world. The building is elliptical in shape and is one hundred and fifty feet wide and two hundred and fifty feet in length. The roof is a self-supporting wooden structure, which was originally fastened together without nails, wooden pins and rawhide being used in lieu thereof. It rests upon buttresses of red sandstone set about twelve feet apart. The acoustic powers are marvelous. The building also contains a pipe organ which was the largest in the world, when built. The organ was originally the work of Joseph Ridges, of Salt Lake City, and was made out of native timber. Since the time of its construction it has been remodeled and kept in constant repair.

The October Conference 1867

The October Conference of the Church in 1867, was held in the new Tabernacle which was nearing completion. On this occasion one hundred and sixty-three persons were called to go and strengthen the settlements in southern Utah, and the Saints were called on to assist in the gathering of the poor from Great Britain and other foreign lands. Elder Joseph F. Smith, son of Patriarch Hyrum Smith, was called to fill a vacancy in the council of the twelve, caused by the apostasy of Amasa M. Lyman.

The Deseret Telegraph

At a special conference of the Church held April 10, 1865, it was agreed to build a telegraph line throughout the settlements in Utah. The members of the Church were called upon to assist in this worthy undertaking. Between the years 1865 and 1867, five hundred miles of line were constructed at a cost of one hundred and fifty dollars per mile. This placed the principal settlements of the territory in ready communication with Salt Lake City. Towns in Idaho and Nevada were also reached. By means of this telegraph line, the authorities of the Church--for it was a Church enterprise--were able to facilitate their business and save many miles of weary travel and great expense, in the forwarding of instructions to the people. This line remained under the control of the Church until 1900, when it was merged into the Western Union System.

Death of President Heber C. Kimball

President Heber C. Kimball, first counselor to President Brigham Young, died in Salt Lake City, June 22, 1868. He was one of the original members called into the council of the twelve, and the "father" of the British Mission. President Kimball was greatly blessed with the spirit of prophecy; was bold and fearless, and never faltered in his integrity to the truth.

At the general conference in October, George A. Smith of the council of the twelve, and cousin of the Prophet Joseph and Patriarch Hyrum Smith, was chosen and sustained to fill the vacancy in the First Presidency. Brigham Young Jr., was sustained as one of the apostles, succeeding Elder Smith in that body.

The Coming of the Railroad

Another great change in Utah was brought to pass in the completion of the trans-continental railway. The railroad, together with the telegraph which spanned the country from sea to sea, brought the people of the territory in closer communication with the outside world. Isolation of the people of the Great Basin was now a thing of the past. Under the direction of President Young, much of the grading, especially from Echo Canyon to Ogden, the most difficult part of the way, was done by members of the Church. The last spike uniting the East and the West with bands of steel, was driven at the junction of the two roads--the Central Pacific and the Union Pacific--at Promontory, Utah, May 10, 1869. There was assembled on that occasion a great concourse of people, numbering eleven hundred souls. The officials of both roads, and many leading men, including newspaper representatives from all parts of the country, had come by train from East and West to witness this wonderful epoch in our American history.

The Utah Local Lines

The trans-continental railways passed through Ogden. When it was contemplated that Salt Lake City would not be on the line, President Young remarked: "If the company which first arrives should deem it to their advantage to leave us out in the cold, we will not be so far off, but we can have a branch line for the advantage of this city." The same day that the Union Pacific road finished laying rails in Ogden there was organized in Salt Lake City, the Utah Central Railway. This road and subsequently other local roads in Utah, were promoted by President Young and other members of the Church. In May, 1869, ground was broken, President Young removing the first earth, and the last spike on this road between Salt Lake City and Ogden was driven January 10, 1870. The Utah Central Railway connected Salt Lake City with the outside world, and proved to all people, that there was no desire on the part of the Latter-day Saints to be exclusive and isolated from their fellowmen. No longer were immigrants to come by handcart and ox-team.

Proposed Anti-"Mormon" Legislation

The unfavorable attitude of certain merchants and others towards the Church naturally resulted in a movement for self-protection. The coming of the railroad was looked upon by the enemies of the Latter-day Saints as a means by which the "redemption" of the territory from "Mormon" dominion was to be brought to pass. They declared with a feeling of delight that when Utah was connected with the outside world by rail, there would come such an influx of "Gentiles" that the "Mormon" population would be overwhelmed. There were many open threats, and that too, by officials, that when that time should come there would be instituted a crusade against the members of the Church to deprive them of their liberties. The Saints were wrongfully accused of being opposed to the coming of the railroad because they feared such a result. The fact, however, was that President Young and the presiding brethren did all in their power to have the road pass through Salt Lake City rather than Ogden. Mass meetings were held and every endeavor made to accomplish this purpose, and when it failed, President Young headed a movement, as stated, to make connection by building a railroad from Salt Lake City to Ogden.

The Wade and Cragin Bills

Nor did these individuals who opposed the Church wait for the coming of the railroad to commence their determined effort to deprive the people of their inherent rights. Appeals were made to Congress, and bills, having their origin within the territory, were presented intended to curtail the liberties of the people. In 1866 a measure was presented, known as the Wade Bill, providing for the destruction of local government in the territory. This was followed by the Cragin Bill in 1869, following the same lines, but still more drastic. The intent of these measures was to place in the hands of the governor the sole power to appoint and commission all the local officers in the territory, and remove the people from a voice in government. All juries, grand and petit, were to be selected by the United States marshal. For a "Mormon" minister to solemnize a marriage was to be a criminal act, the property of the Church, excepting twenty thousand dollars, was to be taxed, and the Church be denied from making rules and regulations respecting fellowship of its members. The governor of the territory was to become the financial head of the Church, though not a member, and the trustee-in-trust, under heavy penalty of fine and imprisonment, was required to make full and complete and annual reports to that individual accounting for "all Church properties, moneys in banks, notes, deposits with the Church," etc. All this, and more, was contemplated in free America where "life, liberty and the pursuit of happiness" are guaranteed as inalienable rights.

The Cullom Bill

A few days later another bill just as radical in its features was presented in Congress by Shelby M. Cullom, of Illinois, and was substituted for the Cragin Bill by consent of Mr. Cragin. This measure was prepared by Robert N. Baskin of Salt Lake City, one of the most bitter and inconsiderate enemies ever arrayed against the Church. Fortunately for the Latter-day Saints, none of these measures were at the time enacted into law.

Co-operation for Defense

The attitude of local anti-"Mormons," coupled with the proposed unfavorable and inhuman legislation, naturally drove the members of the Church closer together. It was proposed in self-protection that there be organized throughout the various settlements a chain of co-operative stores, and that the people trade with each other rather than with their enemies. And if the proposed threats were to be fulfilled, the enemies of the Church who came to Utah to do business would have to bring their customers with them, for the Saints would not patronize them. Based upon this proposition a parent institution was established in Salt Lake City, in which all the "Mormon" people were invited to take stock. This commercial house, known as Zion's Co-operative Mercantile Institution, opened its doors for business in 1869, and the following year was incorporated. In a circular announcing their intentions it was stated by the brethren that they were "convinced of the impolicy of leaving the trade and commerce of the territory to the conduct of strangers," and therefore "it was advisable that the people of Utah should become their own merchants" and "unite in a system of co-operation for the transaction of their own business." In this way there could be a consolidation of the mercantile stores in which all the people might be interested, and receive their merchandise based on a small margin of profit. Branches were established in nearly every settlement and were beneficial to the people while that condition lasted.

A Change of Feeling

Fortunately there has been a change of feeling in the land and the necessity for such a movement has departed. However, while the full object of the co-operative movement was not accomplished it was a factor for the leveling of prices and the destruction of what has been spoken of so commonly in later years--the "profiteer." Before the advent of this great institution there were merchants in the land who endeavored from time to time to "corner the market" on certain necessities, and then charge exorbitant prices for their goods. This, of course, could not be accomplished when a large institution, established in the interests of the people, endeavored to protect their interests. The principle of co-operation, no matter where applied, is right, and should be encouraged; but many of these local institutions passed out of existence through the lack of interest on the part of many of the people, who disposed of their stock to other and more enterprising individuals, until the system was destroyed.[2]

Protest of "Mormon" Women Against Legislation

Early in January, 1870, a number of meetings were held by the women in various communities in protest against the pending legislation (the Cragin and Cullom bills) in Congress affecting "Mormonism." On the 13th of the month a mass meeting of several thousand "Mormon" women was held in the tabernacle. Great enthusiasm pervaded the gathering. While they opposed all the features of the anti-"Mormon" legislation, their action was principally in protest against the measures, and the remarks of would-be reformers, in which the women of the Church were spoken of as being "down-trodden" and "degraded" by their husband-oppressors. Sarah M. Kimball, president of the Relief Society of the Fifteenth Ward, presided at the meeting. Stating the object of the gathering she said, "We are not here to advocate woman's rights, but man's rights. The bill in question would not only deprive our fathers, husbands and brothers of the privilege bequeathed to citizens of the United States, but it would also deprive us, as women, of the privilege of selecting our husbands, and against this we unqualifiedly protest." Similar remarks of protest were made by several prominent women and a set of resolutions were unanimously and enthusiastically adopted; among them the following:

"Resolved, That we, the ladies of Salt Lake City, in mass-meeting assembled, do manifest our indignation, and protest against the bill before Congress, known as 'the Cullom Bill,' also the one known as 'the Cragin Bill,' and all similar bills, expressions and manifestoes.

"Resolved, That we consider the above named bills foul blots on our national escutcheon--absurd documents--atrocious insults to the honorable executive of the United States Government, and malicious attempts to subvert the right of civil and religious liberty. . . .

"Resolved, That we acknowledge the institutions of the Church of Jesus Christ of Latter-day Saints as the only reliable safeguard of female virtue and innocence; and the only sure protection against the fearful sin of prostitution, and its attendant evils, now prevalent abroad, and as such, we are and shall be united with our brethren in sustaining them against each and every encroachment."

Many other meetings of this nature were held in other settlements in protest against the passage of these bills, which caused great surprise and astonishment throughout the nation.

Woman Suffrage

According to the doctrines of the Church, woman has always been granted the privilege of a voice in the affairs of the organization. All matters of importance as well as the sustaining of the various officers, are regularly presented to the membership--women and men alike--for their suffrage, or vote. The Church gave to its women the first exclusively women's organization in all the world; and it was representatives of this organization in mass-meeting assembled, who entered their vigorous protest against the pending legislation which was intended to affect them seriously in their lives.

Within about one month from the time of this meeting of protest, the legislature of Utah passed an act granting to the women of the territory the right of franchise which became a law by the approval of Acting Governor S. A. Mann. Such privileges granted to the women had previously been proposed by those opposed to "Mormonism," who thought that the women were oppressed and this would be a means of redeeming them from "the galling yoke" under which they were "oppressed."

"The New Movement"

In the fall of 1869 a number of prominent elders were excommunicated for apostasy, by the high council of the Salt Lake Stake. Among the number were William S. Godbe, Elias L. T. Harrison, Eli B. Kelsey, and later Henry W. Lawrence, Thomas B. H. Stenhouse and others. Mr. Godbe was a merchant, and a prominent member of one of the quorums of Seventy as was also Mr. Harrison, whose business was that of an architect. Eli B. Kelsey had performed good and faithful service in the mission field abroad, until through immoral transgression he lost the spirit of the work. These men had become disaffected for various causes and now opposed many of the policies of President Young. They accused him of trying to set up in the Church a "Young dynasty," and of being guilty of "one man power," and they rebelled against his teaching regarding the opening of the mines and the establishment of mercantile institutions. Mr. Harrison, a gifted writer, had been editing the Utah Magazine which now became the organ of the disaffected brethren. These men still claimed to believe in much of "Mormonism" but centered their attack on President Young, publishing articles reflecting upon him by comparison and innuendo. At first they declared they would set up an organization of their own--a new Church--retaining all the good features of "Mormonism" and discarding all that were bad. A presiding officer and apostles were to be chosen, and the Church was to be "redeemed" from the sad condition into which these disaffected persons claimed it had fallen. This attempt at "reformation" is known in history as "the New Movement," or the "Godbeite Movement," because of the prominent part William S. Godbe played in it; but they called it "The Church of Zion." For a time they held meetings in the Thirteenth Ward, by permission of President Young; but the organization which was without a head, and as Elder Whitney says, "with very little body," soon passed away.

Organization of the Liberal Party

Desiring some organization in which "Mormonism" might be opposed, these excommunicated members joined with the anti-"Mormons" of the territory in the formation of a political party, the object of which was to fight the Church. "The Liberal Political Party," as it was called, was organized in February, 1870. From that time forth until the organization was dissolved in the nineties, it carried on an unscrupulous warfare against the Church. Those who controlled its destiny were guilty of the most bitter and relentless actions that could be imagined. Misrepresentation, falsehood and deceit were the chief weapons of attack; and by such methods the name of the Church was maligned and its officers placed in a false light before the world. The history of this political organization is almost without a parallel, at least nothing like it has ever occurred elsewhere in free republican America; only as it has been produced by those opposed to the Church of Jesus Christ of Latter-day Saints in these valleys of the mountains. Nothing like it would be tolerated anywhere else in all the world.

The Salt Lake Tribune

In January, 1870, the "Godbeites" commenced publishing a paper which they called the Mormon Tribune; it was the Utah Magazine, transformed, and was published in the interest of their movement. Dropping the word "Mormon" it became the organ of the Liberal Party, and the following year passed into other hands more vicious. "Its only principle, apparently, was hatred of everything Mormon," writes Historian Whitney, "in pursuance of which it spared neither age, sex nor condition; emptying the vials of its venom upon all who dared to differ from it, misrepresenting their motives, assailing their characters, and libeling and lampooning both the living and the dead. Its columns were not only filled habitually with falsehood, but often with vulgar and obscene scandals. Many who helped to sustain the paper either from sympathy with its assaults upon Mormonism, or from fear of being abused by it and called 'Jack-Mormons' if they withheld their support, were careful to have it delivered at their down-town offices, and would not have it in their homes for their wives and daughters to read, so filthy at times were its contents. The Nauvoo Expositor was holy writ compared with the Salt Lake Tribune.[3] It had been justly said of this sheet that it was "brought into the world to lie and was true to its mission."

Notes

1. The Gentile merchants were scarcely complimentary to the intelligence of President Young when they made this proposition to withdraw from the Territory on the conditions named by them. If the Gentile claim that there was utter incompatibility between Mormon and non-Mormon in Utah could have been emphasized by a spectacular exodus of Gentile merchants from Utah, however brought about, it doubtless would have given occasion for another Utah expedition to the Territory or such other military display as would have inured to the benefit of speculators, contractors, and merchants, or to the long-hoped-for further prescription of the Latter-day Saints. Surely the Gentile merchants should have known if their action had such motive as this, that Brigham Young would have detected it; and if not, if their proposed exodus was honest and meant only that they intended to withdraw from an unpleasant situation, to end merely in their personal advantage, then they should have known that Brigham Young would know that the people of the United States would read into the facts of the exodus all the evidence they would need of the alleged incompatibility, to justify, from their viewpoint, all the coercive measures against the Mormon community for which their enemies were clamoring. Brigham Young could not fail to apprehend the danger, and accordingly avoid it (History of the Mormon Church, ch. 106, p. 464, B. H. Roberts).

2. As early as 1864 a co-operative movement was inaugurated in Brigham City by Elder Lorenzo Snow. It was attended with success and grew into a flourishing institution which existed for a number of years. Other ventures preceding the establishment of Z.C.M.I.--as the great parent institution is generally called--were established at Lehi, American Fork and other towns, in 1868.

3. History of Utah, vol. 2:380-1.

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47. The Mission of Governor Shaffer and Judge McKean

1870-1877

Governor Shaffer

Following the removal of Governor Harding in 1863, Utah was blessed for a time with the presence of governors who were inclined to attend to the duties of their office without much interference with "Mormonism." Governors James Duane Doty and Charles Durkee had held the office and S. A. Mann, secretary of the territory, served as acting governor following the resignation of Governor Durkee in 1869, until the appointee of President Ulysses S. Grant arrived in the territory in the spring of 1870. This was J. Wilson Shaffer of Illinois, who proved to be the most bitter and bigoted anti-"Mormon" governor Utah ever had. He was in his forty-third year when he came to Utah, and was suffering from consumption, contracted while serving in the Civil War. He was a man of determined will, and evidently was sincere in his conviction that the "Mormons" were more than "rebels," who needed the drastic treatment which by some was considered proper and necessary treatment for the South, during the days of reconstruction. He came to Utah with a bias against the Latter-day Saints which nothing short of a miracle could remove. "Never after me, by ----," said he, "shall it be said Brigham Young is governor of Utah." In this expression he displayed his ignorance of the conditions in Utah--a mistake made by many others--that because the Latter-day Saints hearkened to the counsels of President Young who, as their inspired leader, directed them as members of the Church, he was usurping the prerogatives of the executive. If these men had been broad enough they might have seen that President Young respected the civil authority at all times, even when sorely abused and tried by the petty acts of presumptuous and bigoted officials, who did all in their power to annoy and humiliate him before the people.

Removal of Secretary Mann and Judge Wilson

The anger of Governor Shaffer was kindled against Secretary Mann because he, as acting governor, signed the woman suffrage bill and endeavored to show some just consideration for the majority of the people. Likewise he displayed feelings of resentment against Chief Justice Charles A. Wilson because he would not subvert the law in favor of the anti-"Mormon" "ring" to the disadvantage of the people. Wilson was accused of exercising too much leniency towards the "Mormons," so he, like Secretary Mann, was removed through the influence of the governor.

The Coming of Judge McKean

To succeed the deposed officials, Vernon H. Vaughan was sent to Utah as secretary of the territory and Judge James B. McKean to be chief justice. O. F. Strickland and C. M. Hawley were also appointed associate justices to fill vacancies which existed. Judge McKean, like Governor Shaffer, was a relentless anti-"Mormon," bigoted and narrow. He came to Utah with a "mission," said he, "as high above my mere duty as a judge, as the heaven is above the earth." That "mission" was the overthrow of "Mormonism." However, Judge McKean is gone, and "Mormonism" still survives and prospers.

Influence on Schuyler Colfax and Rev. Newman

The appointment of these bigoted and narrow-souled officials was largely due to the influence of Vice-President Schuyler Colfax and Rev. John P. Newman. The former had visited Utah on two occasions; first in 1865, when he was speaker of the house of representatives, and again in 1869, when he was holding the office of vice-president in the administration of U. S. Grant. He was associated with an organized "ring" of anti-"Mormon" agitators and politicians, who were bent on the destruction of "Mormon" dominion in Utah. On each visit he had shown marked opposition to the Church. Rev. Newman was President Grant's minister, and was also chaplain of the United States Senate.

Governor Shaffer and the Militia

By act of the Utah Legislature in 1852, the militia, under the title of the "Nauvoo Legion," met in annual muster. In keeping with the law, Lieutenant General Daniel H. Wells issued an order August 16, 1870, calling for a three days' muster, for the purpose of inspection, drill and camp duty. Governor Shaffer was absent from the territory at the time, but as soon as he returned he issued a counter order forbidding any muster, or drill, or gathering of any military organization within the territory, except upon his orders. He also illegally appointed Patrick E. Connor major general of the militia, and William N. Johns, colonel and assistant adjutant general, and directed that all arms and munitions belonging to the territory, or to the United States, then in possession of the militia, be delivered to Colonel Johns, without delay. Through misrepresentation, the government had sent troops to Utah to act as "a moral force" in protecting Gentiles and apostates. The action of the governor practically destroyed the militia, and by aid of the government troops, he endeavored to establish a military power to intimidate the Latter-day Saints, and lessen the power of the "Mormon" leaders.

Request of General Wells

Against this high-handed outrage, General Wells wrote, requesting the governor to suspend his order until the 20th of November to enable Adjutant General Hiram B. Clawson to make a complete report according to law, of the condition of the militia. Governor Shaffer answered General Wells, October 27, 1870, in an insulting letter denying the request. General Wells answered this attack in an open letter which was published in the Deseret News.

The Provo Riot

The governor's attitude in disregarding all local civil law and authority, bore bitter fruit. The peace officers were rendered helpless in the performance of their duties, and the rabid part of the community manifested a spirit of contempt and defiance for the law. The city ordinances were broken with impunity, and the violators were protected by the governor and judges. The spirit prevailed among a certain class that the "Mormons" had ruled in Utah long enough and it was stated that the authorities at Washington were to make a change. There was to be a revolution and the minority was to assume the reins of government.

One week after the governor's proclamation disarming the militia, a mob of about forty United States soldiers, who were stationed at Fort Rawlins, near Provo, made a raid on that town. Late at night. September 22, they went to the home of Alderman William Miller, fired several shots into the building, smashed in the doors and windows, and took Miller a prisoner. Similar rioting occurred at the homes of Alderman Elijah F. Sheets and Counselor A. F. McDonald. The home of the latter was ransacked and his substance scattered in the yard and street. The doors and windows of the co-operative store, and those of the meetinghouse, were broken, and the rioters attempted to burn the latter building. Armed with needle guns they captured a number of citizens and paraded them through the streets prodding them with their bayonets. The reason for this deed was that the citizens of Provo had refused to sell liquor to the troops.

Governor Shaffer's Letter to General De Trobriand

Several days after the riot occurred Governor Shaffer wrote to General De Trobriand, commander at Camp Douglas, censuring him for the outrage and trying to place upon his shoulders the responsibility for the raid, for which he was in no wise responsible. His command and that at Fort Rawlins, were separate and distinct units. The general answered the governor's letter--which was evidently written for political effect and to injure the commander because he had shown some kindness to the "Mormon" people--with some sharpness, showing that the governor and not the general had been derelict of duty. If the governor expected to profit by his communication, which was evidently the case for he gave it to the press before the general received it, very little benefit was derived from it.

The Rioters Punished

The commander at Fort Rawlins, Major Osborne, as well as General De Trobriand, greatly regretted the unfortunate and unprovoked attack made by the soldiers. The matter was taken up in a proper way by the military department of the Platte, and the guilty parties were duly punished.

Death of Governor Shaffer

Monday, October 31, 1870, Governor J. Wilson Shaffer died in Salt Lake City. He came to Utah in March and had served as governor about seven months, but during that time had shown extreme bitterness against the majority of the people in all his official acts. The day of his death a dispatch came from Washington appointing Vernon H. Vaughan, the territorial secretary, to succeed him, who in turn was succeeded by George A. Black, as secretary. Mr. Black had been Governor Shaffer's private secretary.

"The Wooden Gun Rebellion"

In November, 1870, at the regular time for the military musters, which had been prohibited by Governor Shaffer, about one hundred men assembled on the Twentieth Ward Square, many of them carrying wooden guns. Governor Vaughan was absent at the time and Secretary Black was acting governor. He had eight of the men, viz: Andrew Burt, Charles R. Savage, William G. Phillips, James Fennemore, Charles Livingston, George M. Ottinger, Archibald Livingston and John C. Graham, arrested. They were taken before Judge Hawley who bound them over to await the action of the grand jury on the ground that it appeared that probably they had committed a crime in disregarding Governor Shaffer's order. They were placed under heavy bonds, and as they refused to give bail, were given over to the military authorities at Camp Douglas. They were kindly treated by the officers and both "Mormon" and non-"Mormon" merchants looked after their wants, furnishing them with many delicacies while they remained prisoners. The grand jury, when it met, refused to indict them, and they were released. This incident became popularly known as "The Wooden Gun Rebellion."

The Return of Martin Harris

August 30, 1870, Martin Harris, one of the three witnesses to the Book of Mormon, arrived in Salt Lake City. He had been absent from the Church since the days of Kirtland; but had never during all those years denied his testimony. He now came back humbly to the Church, and was baptized by Elder Edward Stevenson and confirmed by Elder Orson Pratt. He died at Clarkston, Cache County, July 10, 1875, when nearly ninety-three years of age. A few hours before his death he discoursed on the Book of Mormon and reiterated the truth of the visit of the angel and bore testimony to the divine origin of the Book of Mormon.

The Pratt-Newman Discussion

During the consideration of the Cullom Bill by Congress, Rev. John P. Newman, pastor of the Metropolitan Methodist Church in Washington, and chaplain of the senate, delivered a number of lectures trying to prove that "God's law condemns the union in marriage of more than two persons." His lectures were published in the New York Herald, and replies were made to them by Elder Orson Pratt. It was suggested by Edward L. Sloan, acting editor of the Salt Lake Daily Telegraph, a paper owned by "Gentile" interests, that the reverend gentleman was wasting his ammunition by preaching against plural marriage in Washington. It would be better for him to come to Utah where the question was a live issue, and discuss the issue with Orson Pratt, or some other "Mormon" elder. Mr. Newman, construing this as a challenge from President Brigham Young, came to Utah in the summer of 1870, armed cap-a-pie and with banners flying. He immediately informed President Young that he was here to accept his challenge to discuss the plural marriage question. President Young advised him that he had issued no such challenge. After the exchange of a number of spirited letters the reverend doctor issued a challenge to President Young to discuss the question, "Does the Bible Sanction Polygamy?"

It was evidently notoriety and worldly applause Mr. Newman was seeking, and he was quite surprised and disappointed when President Young, in accepting the challenge, appointed Orson Pratt or John Taylor, whichever Mr. Newman might prefer, to take his place in the discussion. He came to meet the chief and not a subordinate. Nevertheless, after some parleying the debate was held. Elder Orson Pratt taking the affirmative of the question. The discussion began August 12, 1870, at 2 p.m. and continued during the two following days. Moderators were chosen, but the merits of the discussion were left to the public to decide. The press of the country took up the discussion, after the debate was over, and the consensus of opinion throughout the land was that Elder Pratt had proved too skilful for Dr. Newman.

Comments of the Press

The Washington correspondent of the New York Sun stated that the reverend doctor was "out of his depth" in the discussion, and that it was "plain that the apostle carried too many guns for the chaplain of the Senate." The Boston Banner of Light declared that "The Dr. Newman, who went forth from Washington to Salt Lake City to take Mormonism by storm by flourishing his Orthodox Bible in its face, has had to come away after a pretty severe tilt with one of the leading elders, leaving his Bible behind him. Elder Pratt took his Bible out of his hands and opened it again and again to pages that taught and upheld the polygamy doctrine, reading off whole volleys of historical texts that went to establish the leading Bible characters, esteemed Saints by Orthodoxy, as regular Mormons. Dr. Newman crawfished amazingly on this part of the argument and was at last rather glad to abandon it to his Mormon opponent." Other papers declared that force alone could settle the "Mormon Question."

Usurpation of Authority

What the anti-"Mormon" political "ring" failed to accomplish by congressional enactment, they assumed to obtain through the actions of the governor and the judges. Judge McKean and his colleagues ignored the territorial laws enacted in 1852, which were still on the statutes, and denied to the probate courts all jurisdiction except in matters of probate. Likewise the duties of the territorial marshal and the territorial attorney general had been taken from them and placed in the hands of the United States marshal and the United States attorney. This, however, was done before the coming of McKean, but he and his associates confirmed that action. The result of these illegal proceedings was packed juries, absurd and contradictory rulings, the law becoming a mockery and justice a travesty.

The Englebrecht Case

August 27, 1870, three days before the arrival of Chief Justice McKean, an incident occurred in Salt Lake City which was ultimately to have much to do with the overthrow of his tyrannical and fanatical power. This was the legal abatement by the police of a liquor establishment conducted by Paul Englebrecht, Christian Rehemke and Frederick Lutz. These men had been repeatedly fined for infraction of the law; but on each occasion had appealed their case on the ground that the city had no jurisdiction in the case. Expecting protection from the district courts, which they had ample reason to believe would be given, the firm continued to do an illegal liquor business without a city license. On the date mentioned, the police emptied all the liquor into the ditch and destroyed all the vessels that were used in its sale.

For this action suit was brought against the officers on complaint of Mr. Englebrecht, and they were placed under bonds to await the action of the grand jury on a criminal charge.

An Illegal Jury

Judge Strickland ordered the grand jurors for that term of court selected by the United States marshal upon a writ of open venire, when the law provided that the county clerk in the presence of other officials should select them by lot. The attorneys for the city officers challenged the proceedings and filed a motion to that effect. Judge Strickland ruled that the third district court was a United States court and subject to the acts of Congress, and not the laws of the territory, the challenge was overruled and the jurors accepted. The accused men were indicted and then convicted for "a wilful and malicious destruction of property," and were ordered to pay damages in the sum of $59,063.25, which was three times the price of the property destroyed. The supreme court of Utah affirmed the decision and an appeal was taken to the supreme court of the United States. Of this action we will speak later.

Indictment Against President Young

When these perverters of the law had things arranged to their liking they prepared to conduct a crusade against the Church. President Young was indicted by this hand-picked grand jury for "lewd and lascivious cohabitation." He was later admitted to bail by Judge McKean in the sum of five thousand dollars.

"A System on Trial"

Arguments were made before the court to quash the indictment, which consumed several days, but Judge McKean rendered a decision in which he said:

"Let the counsel on both sides, and the court also keep constantly in mind the uncommon character of this case. The supreme court of California has well said, 'Courts are bound to take notice of the political and social conditions of the country they judicially rule.' It is therefore proper to say, that while the case at bar is called 'the People versus Brigham Young,' its other and real title is 'Federal Authority versus Polygamic Theocracy.' The government of the United States, founded upon a written Constitution, finds within its jurisdiction another government claiming to come from God--imperium in imperio--whose policy and practices are, in grave particulars, at variance with its own. The one government arrests the other, in the person of its chief, and arraigns it at this bar. A system is on trial in the person of Brigham Young. Let all concerned keep this fact steadily in view; and let that government rule without a rival which shall prove to be in the right."

The motion being overruled the defendant pleaded not guilty, and further proceedings were postponed for future action. Among the attorneys defending President Young were Thomas Fitch and Charles H. Hempstead, non-"Mormons." The latter was formerly captain of the California volunteers and editor of the Vedette, the first anti-"Mormon" paper in Utah. He resigned the office of United States district attorney because of the wicked and malicious methods in which the federal courts in Utah were conducted, and became legal counsel for President Young.

Throughout the entire country the attitude and remarks of Judge McKean were severely criticized for attempting to prosecute the Church in the case of Brigham Young and punish him for the alleged "evils of a system."

Unexpected Calling of the Case

Having been given to understand that his case would not be called until the spring term of court, President Young, who was in ill-health, went to St. George to spend the winter. His leading attorney, Thomas Fitch, also departed for the East. No sooner had Judge McKean learned of the departure of President Young than he set the date for the trial for the 20th of November. Attorney Hempstead protested, and asked for further time on the ground that it was not understood that the case would be called. Mr. Baskin, the prosecutor, demanded a forfeiture of the bond because the defendant was not present, but Judge McKean granted a stay until December 4, and later to the 9th of January, 1872. It was published by the Associated Press that Brigham Young had forfeited his bond and had fled from justice, and every lie imaginable to his injury was presented to the people of the United States. Although he was sick and it was bitter winter weather, President Young, over the protest of his brethren, returned to Salt Lake City, to face trial before the unfriendly court. In the meantime, however, Mr. Baskin who had been improperly appointed district attorney, was replaced by George C. Bates.

Other Accusations

On the statement of William A. Hickman, a self-confessed murderer, who had been excommunicated from the Church for his crimes, charges were made against Brigham Young, Daniel H. Wells and others, as accessories to Hickman's crimes. President Young knew that he would also face this charge when he returned to Salt Lake City. Nevertheless he returned, and on the 2nd day of January, appeared in court to the astonishment of his enemies and asked to be admitted to bail. District Attorney Bates was willing that bail should be given if it should be fixed at the unreasonable sum of five hundred thousand dollars, but Judge McKean refused on any terms to release the defendant. However, out of consideration for the condition of his health he permitted him to be a prisoner in his own house guarded by deputy marshals. Daniel H. Wells, who was mayor of Salt Lake City, had previously been admitted to bail in the sum of fifty thousand dollars. This was looked upon as an act of Providence--almost a miracle. A quarrel arising between the judge and the district attorney, both went to Washington and the trial of the accused brethren was postponed.

The Englebrecht Decision

The case never came to trial, for from the supreme court of the United States there came a decision which overturned the rulings of the tyrannical judges. It was the decision in the Englebrecht liquor case. The dispatch announcing it, which came over the wire April 15, 1872, was as follows: "Jury unlawfully drawn: summons invalid; proceedings ordered dismissed. Decision unanimous. All indictments quashed." This decision put an end to these petty persecutions for the time, and about one hundred and twenty individuals, many of whom had been imprisoned many months, were released.

The Poland Law

In 1874, Congress passed a measure repealing certain Utah statutes relating to the territorial marshal and attorney general, and vesting their duties in the federal officers. The probate courts were also limited in their jurisdiction to matters of estates, guardianship and divorce. This, in part, is what the anti-"Mormon" element had been contending for in Utah. While this legislation was much less radical than that previously proposed, yet it curtailed the civil and political rights of the people, which had guaranteed their protection against tyranny in the past.

The Case of Ann Eliza Webb Young

In July, 1873, a divorce suit was filed before Judge McKean, by Ann Eliza Webb Young, against President Brigham Young. This woman, a plural wife, besides asking for a decree of separation also sued for alimony pending the litigation, and for permanent support for herself and two children by a former marriage. The case dragged along until February, 1875, when Judge McKean ordered the defendant to pay the plaintiff three thousand dollars attorney's fees and five hundred dollars a month for her support and the education of her children. President Young was given ten days in which to pay the fees, and twenty days to pay the alimony, which amounted for the nineteen months to nine thousand five hundred dollars.

An appeal was taken to the supreme court of the territory, but before a decision could be reached the time limit had expired, and the defendant was again dragged before the remarkable tribunal of Judge McKean to show cause why he should not be punished for contempt of court. He denied that he had any intention of showing contempt and was merely seeking the benefit of an appeal. Judge McKean held that he was guilty of contempt and sentenced him to twenty-four hours' imprisonment in the penitentiary. He was accompanied to prison by a number of friends and spent the night in comparative comfort in a room adjoining the warden's quarters.

Removal of Judge McKean

The news of this strange trial and the actions of Judge McKean spread throughout the country. There was a great deal of unfavorable comment. The San Francisco Bulletin said: "When Judge McKean assumes that this woman is the wife of Young, makes an interlocutory degree granting her three thousand dollars to maintain a suit for divorce, when there never was a legal marriage, and commits Young for contempt because he hesitates long enough to raise the question of the legality of the order, he burns some strange fire on the altar of justice." A Chicago paper stated: "This summary method of dealing with the Prophet looks very much like persecution, and will awaken sympathy for him instead of aiding the cause of justice." Even the President of the United States, who had stood by Judge McKean through all his dealings, when others protested and favored his removal, was forced to take some action. Five days after he sent President Young to prison, Judge McKean was removed from office for "several acts," which the dispatch stated, were deemed "ill advised and tyrannical, and in excess of his powers as a judge."

The Case of George Reynolds

In 1874, George Reynolds, the private secretary of President Brigham Young, and a man of honor and integrity, was indicted for violation of the bigamy law of 1862. This was to be a test case. The "Mormon" people felt confident that the law was unconstitutional as it restricted them in the exercise of their religion and plural marriage had been commanded by the Lord. Elder Reynolds hearing of his indictment voluntarily appeared in court, and gave himself up for trial. He was convicted and sentenced to one year's imprisonment and to pay a fine of five hundred dollars. An appeal was taken to the supreme court of the territory, and the case was dismissed on the ground that the grand jury which found the indictment was an illegal jury.

The Second Reynolds Trial

A second trial was held in 1875, before Alexander White, chief justice of Utah. Judge White manifested a determination to be severe, and when a verdict of guilty was rendered, he sentenced Elder Reynolds to pay a fine of five hundred dollars and serve a term of two years in the penitentiary at hard labor. The supreme court of Utah confirmed the decree, and an appeal was taken to Washington.

Death of President George A. Smith

September 1, 1875, President George A. Smith, first counselor to President Brigham Young, died at his residence--the Historian's Office--in Salt Lake City. He was ordained to the apostleship at the temple lot in Far West, April 26, 1838, when in his twenty-second year. He passed through the trials and vicissitudes of the Church from the days of Kirtland. He was Church historian and recorder from 1854 until the time of his death. In the fall of 1872 he took a mission to Europe and Asia, accompanied by Elder Lorenzo Snow and others, and visited the various missions and Jerusalem, where he rededicated the land for the return of the Jews. While absent he was sustained as trustee-in-trust for the Church.

Dedication of the St. George Temple

The forty-seventh general conference of the Church was held in the St. George Temple in April, 1877. President Young, his counselors, the apostles and many leading brethren were present. The St. George Temple was dedicated on the 6th, President Daniel H. Wells offering the dedicatory prayer. This was the first temple to be erected in the Rocky Mountains, and the first which the Saints had been privileged to build without molestation by enemies. Work for both the living and the dead commenced in the building following the dedication and has continued to be performed ever since.

Death of President Young

August 29, 1877, President Brigham Young, then in his seventy-seventh year, passed away after a brief illness, at his home in Salt Lake City, surrounded by his family. On the 19th, he organized the Box Elder Stake of Zion, at Brigham City, which marked the close of his public ministry. The last words he uttered were "Joseph, Joseph, Joseph!" He was thinking of--perhaps conversing with--the Prophet Joseph Smith. September 2, the funeral services were held in the tabernacle, and there were gathered there to pay their respects and to mourn, the many thousands of modern Israel.

Brigham Young, the Prophet

Brigham Young, the great pioneer and colonizer--but greater still the prophet of the Lord--was sincerely loved by the righteous and equally hated by the wicked. His life was one of trials and tribulations. Few were the days he spent in peace; many were the days he suffered and labored for the love of his fellow-men. He died misunderstood, save by the little band of devoted Saints who suffered with him and shared his hopes, his aspirations, and the assurance which was his of eternal life in our Father's Kingdom.

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48. Church Colonization and Progress

1847-1877

A Great People in the Mountains

By the time President Brigham Young's administration came to a close, the Latter-day Saints had become a great people in the Rocky Mountains. They were destined still to grow in numbers, spread over greater territory, conquer more deserts, and develop spiritually and temporally in keeping with the progress of the times; but even then (1877) they had built up many settlements, spread over a vast area, and accomplished a wonderful work in the reclamation of the arid west.

The Planting of Colonies

Before the Saints had been in the Salt Lake Valley a year many parties were sent out, principally to the north and to the south, to form new settlements. Within two years from the time Salt Lake City was founded colonies had been planted in the uttermost parts of the territory. Exploring parties were sent out in advance, and when a site was selected a large company of volunteers followed to make the permanent settlement. In these colonies care was taken to have a proper representation of craftsmen, that the needs of the settlers might be supplied. Skilled carpenters, masons, millwrights, blacksmiths, cobblers, as well as tillers of the soil, went into these unbroken wastes and made them blossom by their industry. Each individual was given a specific duty to perform, and did it unselfishly, according to the plan which had been arranged. Ploughs, seeds and the required animals for ploughing, ditch building and other labor, were provided, and the labor was done on the co-operative plan. All shared alike, according to their individual needs. They were happy, notwithstanding the rigorous toil required to subdue the desert places.

Unparalleled Progress

It has been written of them, that they "made more progress and suffered less privation in reclaiming the waste lands of the wilderness than did the Spaniards in the garden spots of Mexico and Central America, or the English in the most favored region near the Atlantic seaboard." But let it be understood this was not accomplished by them without severe trial and suffering.

Their Perfect Organization

The reason they were able to obtain such excellent results is that they had a perfect organization, and were loyal and obedient to the authority over them. This naturally resulted in complete co-operation and unity of purpose, with a minimum of individual selfishness. They had not come to the Rocky Mountains for the sake of worldly aggrandizement, but for the establishment of permanent homes, and the exercise of their religious freedom in peace according to the dictates of their conscience.

Proselytes from Europe

Between the years 1847 and 1856, fifty-nine companies of emigrants, comprising seventeen thousand souls, sailed from European shores, bound for Utah. Five thousand others had previously emigrated, making a total of about twenty-two thousand persons from abroad, who had joined the Church through the preaching of the Gospel. They were principally from the British Isles, Scandinavia, Germany and Switzerland, with a small sprinkling from France, Italy and other nations. They came from the factories and the mines of Great Britain, the fisheries and the dairy farms of Scandinavia, the workshops of Germany, the vineyards of France and Italy--from various pursuits and occupations in which many of them were unable, in the old world, out of the scanty pittance they received as wages, to save enough to buy a passage across the sea. Of the emigration from the old country between 1850 and 1860, it was estimated that 28 per cent were common laborers; 14 per cent, miners, and about 28 per cent mechanics. From the ranks of the remaining thirty per cent there came many merchants, doctors, professors, skilled engineers, artisans, and artists.

Character of the Converts

Occasionally there was one who had joined the Church who was in possession of an abundance of this world's goods, and big enough to share with his less fortunate neighbor, for the converts were not confined to the poor and the needy, the unlearned and the ignorant. In fact very few of the latter class received the Gospel message. The converts were gathered from all nations, but they were not the scum, the moral outcasts, the undesirables among the nations, but the very bones and sinews, the life's blood, the brawn, without which the nations would perish from the earth. This class, despised and trodden under foot from time immemorial by the haughty, the proud, the titled nobility; but upon whom, nevertheless, the aristocratic population depend for their very existence, is the salt of the earth--that class which the scriptures say, in the day of the Savior's ministry, had the Gospel preached to them and heard it gladly.

The pioneer immigrants, who established the state of Utah, belonged to the great industrial class, honest, though generally poor, which laid the foundation of our nation. Among the early members of the Church were many who fought in freedom's cause and who were descendants of the early colonial families of New England and the border Atlantic States.

What the Gospel Did for Them

"Mormonism" took hold of the dependent thousands of poor from all parts of the earth and made them virtually independent by placing them on farms, and otherwise furnishing them with remunerative employment, by which they became financially free. The year that President Young died, the population of Utah Territory was approximately one hundred and forty thousand, and of that number over forty thousand were of foreign birth. Men from the looms of England, the factories of Germany, and various other dependent vocations, in the towns and cities of Europe, were under the necessity of changing the nature of their lives. These men, unaccustomed to the severity of the labor required in farming were sent out to reclaim the desert wastes, and to till the soil in an uninviting land; yet they were successful, and were transformed into prosperous farmers, stockraisers, blacksmiths, husbandmen, and were made free landholders--a thing they never dreamed of becoming while residing in the crowded centers of Europe.

The Amalgamation of Many Peoples

Notwithstanding they were gathered from the four quarters of the earth, with all their different customs and habits of life, their new surroundings, coupled with their unity of religious views, soon welded them together into one race and people. The Gospel as revealed through Joseph Smith teaches unity. Those who embrace it, whatever their views may have been before, soon learn to think alike; their aims are the same, their desires mutual, and all are brought to a common understanding. Such are the effects of the Gospel upon them that they forget their nationality and are absorbed by their new environment, and truly become a part of the soil on which they dwell.

Benefits from the Amalgamation

As England was made great through the mingling of Norman, Saxon and Dane with the native tribes of Britain, so also have the "Mormon" people benefited through the amalgamation of the races. Through the preaching of the Gospel "Mormonism" has drawn on the best nations; has sifted and gathered from them their very best people, and due to the peculiar circumstances that prevail, the unity of faith and aspiration the Gospel inspires, it is moulding out a new and superior race. The "Mormon" people are strong mentally, spiritually, morally, as well as physically. Battling with the elements and contending with many difficulties have made them such. They came to the valleys of the mountains "with songs of everlasting joy" to obtain inheritances for themselves and children after them that shall endure forever, in a land of liberty, known to them as being "choice above all other lands."

Frugality and Co-operation

The early settlers were taught to produce as far as possible, all that they consumed; to be frugal and not wasteful of their substance; to draw from the elements the necessities of life and avoid all vitiated tastes which would lead them into excessive indulgence. Home industry was the watchword, and the people of necessity were called upon to be producers. Their clothing, though plain, was durable and the workmanship of their own hands. In the days of the pioneer, and until comparatively recent times, the spinning wheel and the loom were to be seen in the homes of the Saints.

Co-operation and community interests did much for the people in those early days. Houses were built, canals were dug, fields were ploughed and planted, and reservoirs were constructed on the co-operative principle for the welfare of the people. There was no money to be had, and such was the concern of the individual for the progress of the community that his time was given gratis in the making of public and civic improvements. He realized that he was bound to reap his portion of the benefits derived from his toil.[1]

Changed Conditions of Today

Today it is largely the case, that a man who gives his time, even though it be in some labor from which he is bound to receive his portion of the reward, feels that he must receive some monetary remuneration for the time he spends. And thus, due to the modern labor conditions and the closer contact with the outside world, with all its customs, theories and established institutions, this excellent and neighborly custom of co-operation, which existed in the days of President Brigham Young, has almost entirely passed away.

Division of Lands and Water

President Young taught the doctrine that a man should have as much farm land as he could properly cultivate, and not more. The lands were divided among the people on that principle. From the beginning it was also established that the water from the mountain streams should belong to the people and not to private individuals. This doctrine proved extremely beneficial. Where private individuals have been permitted to file on the canyon streams, it has been a detriment to the majority of the people who are dependent upon such streams.

A Farsighted Policy

The farsighted policy of President Young was the means of placing the people in their own homes where they could dwell "safely, every man under his vine and under his fig tree." As late as the year 1896, the year Utah was admitted into the Union, there were 19,816 farms and of that number 17,584 were free from encumbrance of mortgage and debt. Unfortunately, since the advent of the automobile and other modern conveniences and amusements, such a condition does not exist today.

The Recreation of the People

Although the Latter-day Saints were forced to labor diligently and there was no place for idlers among them, they found time for proper recreation. President Young realized the necessity of recreation and amusement and knew their proper place. The Sabbath day was sacredly observed. There was no conflict between duty and pleasure and the labors of the people were faithfully performed. He encouraged the drama and other educational diversions in which the routine of the daily lives of the people was broken. He built the Salt Lake Theatre, which was begun in 1861 and opened to the public in March 1862. Before that time the Social Hall, which was built in 1852, was used for such entertainment. There was much local talent among the people, which was augmented by visits to the territory of the great artists of those times. The dance--not, however, as it is conducted in these modern days--was likewise encouraged. All amusements were opened and closed with prayer; and the presence of the great Pioneer and his associates at these entertainments, not only lent encouragement to the recreation, but was an influence which established proper decorum and conduct. Their amusements were all innocent and uplifting. The main thought of President Young was to couple education with the recreation of the people, and have all entertainments controlled by the influence of the Spirit of the Lord.

Importance of Education Realized

The education of the youth of the Church was a matter which received constant attention, nor was there anything that was considered of greater importance. The Prophet Joseph Smith taught that "the glory of God is intelligence," and from the organization of the Church, schools have been conducted for the members who were instructed to obtain "out of the best books words of wisdom" by study and by faith.

In February 1850, the legislature of the provisional government chartered the University of Deseret (now the University of Utah) somewhat on the lines of the charter of the University of Nauvoo. It was provided that $5000.00 be appropriated annually by the legislature for the support of the University. This was a very large sum for that day, to be provided by the handful of people for the support of such an institution. It was also provided that primary, or district schools should be supported. While this action was taken by officers of the provisional government, and later ratified by them as officers of Utah Territory, yet they were all members of the Church, with President Young taking the initiative in the educational movement.

In the spring of 1851, district school houses were built in most of the wards of Salt Lake City. These buildings were used for the general ward gatherings of the Saints, and daily schools were held in them.

The Beginning of Church Schools

In later years, after the territory had increased in population, other schools were established. President Young founded a number of Church schools. Among these were the Brigham Young Academy (now the Brigham Young University) at Provo, one of the leading institutions of learning in the state; the Brigham Young College at Logan, and the Latter-day Saints University (now High School) at Salt Lake City.[2] In addition to these schools the auxiliary organizations[3] also were organized for the training and education of the members of the Church and have aided materially in this direction.

Territorial Expansion

At the close of the first decade after the settlement of Utah, colonies of the Latter-day Saints extended from Fort Limhi on the north, to Cedar City, on the south, a distance of about five hundred miles; and from Fort Supply on the east to Carson Valley on the west, about four hundred miles. The population of this area was about fifty thousand people, nearly all members of the Church.

Fort Limhi

In the summer of 1855, a colony was sent to the north where they founded Fort Limhi (now called Lemhi) on Salmon River. This was the most northerly settlement of the Saints, about three hundred and seventy-five miles from Salt Lake City. The settlement was continued until 1858 when it was abandoned for the reason that it was too far away and the colonists were constantly harassed by hostile Indian tribes.

On the Rio Virgin

In 1861, a large number of Saints were called to go from the middle and central counties of Utah to settle on the Rio Virgin and Santa Clara Rivers. They located and founded the city of St. George, and other towns on the upper Rio Virgin. The following year other members of the Church were called to go to that southern country to lend strength to the settlements. That year they raised about one hundred thousand pounds of cotton in the "Dixie" of the West, showing that this industry was a possibility.

San Bernardino

At a much earlier date (1851), Elders Amasa M. Lyman and Charles C. Rich, with about five hundred souls from Utah, journeyed to southern California, where in September of that year they built the town of San Bernardino. This continued to be a flourishing settlement until 1858, when the people were called back to Utah owing to the coming of Johnston's Army, and was never again occupied as a permanent settlement by the Saints.

Bear Lake Valley

In the fall of 1863, Bear Lake Valley was settled by a colony under the leadership of Elder Charles C. Rich, who made that country his home until his death, November 17, 1883. Cache Valley had previously been occupied and settlements founded as early as 1856.

The Muddy Mission

Early in the year 1871, the Saints who had gone to the far south and settled on the Muddy River in 1865, abandoned their homes, due to oppressive taxation levied against them by the new state of Nevada, which had been created out of the western portion of the territory of Utah. Subsequently, however, these settlements were re-established.

In this manner were the valleys of the mountains occupied by the Latter-day Saints through the inspiration and wisdom of President Brigham Young. Many of these settlements have grown into thriving and populous centers with a future before them of still wider and greater expansion.

Organization of Stakes

At the time of the death of President Young in 1877, there were organized in the Church twenty Stakes of Zion,[4] namely, in the order of their creation: Salt Lake, Weber, Utah, Parowan, Cache, Juab, Millard, Beaver, Bear Lake, Sevier, St. George, Kanab, Panguitch, Davis, Tooele, Morgan, Sanpete, Summit, Wasatch and Box Elder. Two others, St. Louis and Carson Valley, had been discontinued. The wards in the Church on that date were approximately two hundred and fifty.

The Missions

During the administration of President Young, missionary labors were performed in the various States of the Union, and in the following foreign lands: Canada, British Isles, India, Australia, Palestine, Society Islands, France, Denmark, Sweden, Norway, Hawaii, Italy, Switzerland, Iceland, Chile, Germany, Siam, Gibraltar, South Africa, Malta, West Indies, New Zealand, Holland, Austria, Finland and Mexico. In some of these fields little was accomplished; from others there have been gathered to Zion many thousands of the scattered house of Israel, and principally of the tribe of Ephraim, according to the predictions of the ancient prophets. This has been especially true of the Anglo-Saxon, Scandinavian and Teutonic races.

Notes

1. We have a marvelous combination of physiographic conditions and social organizations in the development of Utah under the guidance of Mormonism. The agriculture pursued was irrigated agriculture, which for its success is dependent upon a compact society, well knit together. Individualism was out of the question under these conditions, and in Mormonism we find precisely the cohesive strength of religion needed at that juncture to secure economic success.

Agriculture was made the foundation of the economic life, and consciously so. Brigham Young discouraged mining and adventurous pursuits, because he had a theory of socio-economic development in accordance with which agriculture should come first, manufacturing second, and mining later. It was essential that food should be produced first of all, and also there was a desire that settled habits should be acquired. Another peculiarity of the situation, namely, that the land could be made to yield a harvest only by means of irrigation, has just been mentioned, and the Mormons thus became the pioneers of modern irrigation in the United States. (Dr. Richard R. Ely, in Harper's Magazine, 1903)

2. For the school year ending in June 1922, the Church appropriated the sum of $750,000 for the maintenance of Church schools.

3. For auxiliary organizations, see appendix.

4. For list of stakes, see appendix.

Part Six

Recent Development

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