IIS1L It

YALE UNIVERSITY
LIBRARY

Purchased from the income
of the bequest of
WILLIAM ROBERTSON COE
Honorary M.A. 1949, for
material in the field
of American Studies.

TO THE EARNEST CONSIDERATIOX OF YOUXC
MORMONS. AXD TO THE CAUSE OF POLITICAL LIB
ERTY IX UTAH AXD IX THOSE OTHER STATES AXD
TERRITORIES RULED BY THE MORMON "PROPH
ETS," THIS VOLUME IS AFFECTIONATELY AXD
RESPECTFULLY DEDICATED BY THE AUTHOR.

THB AUTHOR, JOSIAH F. GIBBS

Lights and Shadows

of

Mormonism

MW

J. F. GIBBS
in

Copyrighted by
SALT LAKE TRIBUNE PUBLISHING CO.
1909

CONTENTS.

Page
Prefatory and Personal 11
Chapter I
Introduction 17
Chapter U
Foreword and Explanation 20
Chapter III
Joseph Smith's Ancestry — Belief in Dreams, Visions and Miracles
are Dominant Traits of Character 23
Chapter IV
Joseph Smith, The Youth — His Environment — Materialism — Other
Doctrines as Natural Sequences 35
Chapter V
Joseph Smith, the Prophet — His First Vision — Moroni Delivers the
Gold Plates — Persecution 40
Chapter VI
The Book of Mormon — Historical Synopsis. Jaredites 53
Chapter VII
Church Organization Effected — Its Political Status Defined by the
Prophets 5S
Chapter VIII
Missouri, the Original Garden of Eden — Present "Land of Zion," and
Future Site of the "New Jerusalem" 65
Chapter IX
Saints Colonize Missouri— Expulsion 72

6 Contents Chapter X Page
Hospitable Illinois — Missouri Exiles Tenderly Cared for 89
Chapter XI
Nauvoo, the New "Land of Zion" — Charter Granted — "Nauvoo
Legion" . . .92
Chapter XII
Polygamy — Evidences of Existence — Evidences Repudiated by "Reor
ganized" Church 9C
Chapter XIII
The Mormon Church, a Political Organization — Evidences Quoted 107
Chapter XIV
Growth of Nauvoo — More Politics — Ex-Governor Boggs Shot — More
Trouble for Prophet. 112
Chapter XV
Curtain is Rung Down — The Prophet- and Party Go to Carthage —
Weakness, if not Cowardice, of 'Governor Ford — Joseph ami
Hyrum Smith Assassinated — John Taylor Badly Wounded 121
Chapter XVI
Brigham Young Succeeds Joseph Smith — Saints Again Expelled.
Nauvoo to the Missouri River . 138
Chapter XVII
Truth about the "Mormon Battalion" — Missouri River to Santa Fe 145
Chapter XVIII
The Land of the Setting Sun — Lewis and Clarke Expedition. Bridger,
Bonneville, and Others . . . 150
Chapter XIX
Utah as It Was, and Is — Topography — Geology — Lake Bonneville —
Mineral Resources . . 155
Chapter XX
Crossing the Plains — Route of the Saints — Arrival in Salt Lake
Valley . . . ... 158

Contents 7
Chapter XXI Page
Utah — Sketch of Early Days — First Effort at Plowing — Famine —
Sea Gulls Save Crops — "Dry-Land" Farming . . 162
Chapter XXII
Synopsis, 1850-1852 — Imperium in Imperio Established. Civil Law
Subordinate to Revelation . 166
Chapter XXIII
Brigham Young's Indian Policy — Gunnison Massacre One of the
Results . . . 176
Chapter XXIV
Civil Government by the Prophet — Social Life in Utah — Stealing and
Lying, Whoredoms — Blood Atonement 190
Chapter XXV
Mountain Meadows Massacre — Legitimate Result of Doctrine of
Unquestioning Obedience and Blood Atonement — Personnel of
Assassins — Scene of the Massacre — Details of the Crime 208
Chapter XXVI
The "Morrisite Rebellion" — Competition Among Prophet's — Killing
of Morris and Banks . 242
Chapter XXVII
Whiskey — Its Manufacture and Consumption by the Saints — Driveling
Hypocrisy . ... 247
Chapter XXVIII
Treason 254
Chapter XXIX
Hard Sledding for Utah Polygamy — The "Underground" — Three
Alternatives — Amusing Incidents . . 256
Chapter XXX
Ostensible Surrender of Polygamy. Prophets Put Their Deity in a
Hole .... .270

8 Contents
Chapter XXXI Page
Prophets Appeal for Amnesty — Obtained Under False Pretenses —
Unparalleled Treachery . 282
Chapter XXXII
Unquestioning Obedience — Testimony of President Josepli F. Smith
and Apostle F. Al. Lyman 297
Chapter XXXIII
The Prophets' All-Embracing Conspiracy . 314
Chapter XXXIV
Saints Divide on National Political Lines — Tiuculency of the Saints —
Subserviency of Many Gentiles . 321
Chapter XXXV
The Prophets in Politics — Apostle John Henry Smith — In the Pulpit
and on the Stump — Aids Ex-Governor Murphy of Arizona 331
Chapter XXXVI
The Prophets in Politics (Apostle Francis M. Lyman) 337
Chapter XXXVU
The Prophets in Politics (President Joseph K. Smith) — Beginning of
the Fight against Apostle, Moses Thatcher . 340
Chapter XXXVIII
"Nuggets of Truth" — Contemptible Political Methods of Church-
Republican Party . 359
Chapter XXXIX
Joseph F. Smith "Waves the Bloody Shirt" — Samples of "Inspired"
"Political" Hog-Wash Ladled out to the Saints 304
Chapter XL
Gum-Sliocrs in Politics 378
Chapter XLI
Congressional Campaign of 1892 — Frank J. Cannon is Defeated — •
Joseph L. Rawlins is Elected 383
Chapter XLII
Political Incidents of 180:; and of 1894 — The Prophets Succeed in
Placing Utah in the Republican Column 394

Contents 9
Chapter XLIII Page
Issues Sharply Drawn — Political Freedom or Slavery? Rule of "Con
sent" Introduced by the Prophets . . . 402
Chapter XLIV
Halt in Democratic Campaign — Uprising of the Mormons 410
Chapter XLV
Democratic Reconvened Cenvention 419
Chapter XLVI
Democratic Campaign Resumed — Prophets Again Victorious 440
Chapter XLVII
Apostle Moses Thatcher Deposed . 449
Chapter XLVIII
Free Silver Wave Carries Utah Democracy into Power — Would They
Stand for Liberty, or Would they Surrender ? . . 458
Chapter XLIX
Democracy's Shameful Surrender to the Pledge-breaking Prophets 402
Chapter L
Democracy's Last Victory 480
Chapter LI
Human Contrasts — Thomas Kearns Versus Reed Smoot 484
Chapter LII
Human Contrasts — Reed Smoot Versus Thomas Kearns 490
Chapter LIII
Reed Smoot Announces His Candidacy for U. S. Senate 498
Chapter LIV
Organized Opposition to Apostle Reed Smoot 504
Chapter LV
Senate Admits Reed Smoot — Investigation Follows . 509
Chapter LVI
Non-Mormons Repudiate Joseph Smith's Allegation of Condone-
ment — Opposition Crystallizes into Organization of American
Party ... 520
Chapter LVII
Synopsis of Political Events, 1904 to 1909 526

PREFATORY AND PERSONAL
The initial thought in connection with the writing of this
volume was to assemble the evidences relating to the political
perfidy of the Mormon "prophets," and to make a brief state
ment of the political incidents in Utah from 1890 to 1909.
The underlying motive was to prove that the continuous assev
erations of the Mormon press and speakers to the effect that the
prophets were not in politics are absolutely false.
The falsehoods uttered and diligently circulated throughout
the United States, and testified to under oath by the prophets
during the "Smoot" investigation, relative to the non-interfer
ence of the Mormon leaders in politics, were so interwoven with
their treachery in the matter of polygamy, that one phase of
the subject could not be discussed without trenching upon the
other. To make the subject intelligible to those unacquainted with
the true inwardness of the Mormon theo-political imperium in
imperio, an explanatory foundation was necessary. Every
effort to find a starting place short of the very beginning of the
system was fruitless. But a consecutive history of the rise and
growth of Mormonism, no matter how condensed, would be too
voluminous for the objective subject-matter of the work. It
was therefore decided to discuss only those high-lights of the
subject which bear more directly on the political aspect of
Mormonism, and to introduce sufficient general details to keep
the story intelligibly consecutive.
In the matters of construction and diction, it is cheerfully
conceded that the following pages are not bomb-proof to Mor
mon criticism. But the entire Mormon hierarchy, their servile
tools and professional liars, are challenged to disprove the truth
of the evidences of their unparalleled duplicity, and the legiti
macy and justice of the conclusions and criticisms.
PERSONAL
There are always legitimate questions arising in the minds
of readers of a work like this, as to the personality of the author,
n

12 Lights and Shadows of Mormonism
his antecedents, his reliability, his opportunities for investi
gating the subject with which he deals, and the motive which
impelled him to undertake the work. That those very natural
questions may be answered, the following is cheerfully and
respectfully submitted :
I was born in 1845, in Nauvoo, Illinois. My father, William
Gibbs, was born in Vermont. My grandfather, Josiah Gibbs,
was a veteran of the war of 1812.
My mother, Eliza Dana, was a daughter of Francis Dana,
son of Francis Dana, of Massachusetts.
During 1845, father aided in completing the carpenter work-
on the Mormon temple at Nauvoo, and assisted in defending the
city from the mob that subsequently expelled the Mormons from
Illinois. In the spring of 1847 father moved to Mt. Pisgah, Iowa, where
he remained four years and then moved to Alden, McIIenry
county, Illinois. It was in Alden that the austere "school-
marms" of those early days "birched" into me the rudiments
of the three "r's."
In 1857 father and his family "crossed the plains," following
up the Mormons, and arrived in Salt Lake City in September,
a few days after the perpetration of the atrocious Mountain
Meadows massacre.
In January, 1858, father joined the general "retreat" before
"Johnston's army," and the following spring returned to Salt
Lake City where he worked at carpentry.
In 1859 father entered the employ of President Brigham
Young and helped build the famous Salt. Lake Theatre. It was
at that time that I began my apprenticeship to the carpenter's.
trade. In 1861 President Young sent father down to his "Forest"
farm, four miles south of the city, where, during 1861 and
1862, he built a large farm house for the President.
On Saturdays we were sure of a visit of from one to a half
dozen of President Young's girls, who made it a rule to be at
the farm whenever convenient. Those products of plural mar
riage were perfect speciments of healthful, robust girlhood,
full of romping, joyous life, and, withal, pure, guileless and
unsophisticated. My acquaintance with the girls soon ripened
into a strong and lasting friendship. I soon became an appar
ently welcome visitor to President Young's "Lion House" resi
dence, and more especially to the apartments of "Aunt" Zina

Personal 13
D. H. Young, whose gentleness of nature endeared her to every
one who had the pleasure of her acquaintance. I soon learned
to love her as a second mother, and today her sweet personality
is one of the cherished memories of my life.
As a boy can be acquainted with a man, I knew President
Young, who, barring his unyielding and inexplicable fanati
cism, was "every inch a man." During nearly two years father
and I were once-a-week night guards, under the direction of
"Uncle" Joseph Schofield, at the Lion and Beehive residences
of President Young.
In 1863 father moved to Fillmore, Millard county, one hundred
and fifty miles south of Salt Lake City. Millard was one of the
"cow" counties, and I soon added "broncho-busting" to my
other limited accomplishments.
In 1864 father took me with him to Adamsville in Beaver
county, where we built a rude air-pumping apparatus for an
iron furnace or smelter. "We were then near the scene of the
Mountain Meadows massacre, and there were then living in
Beaver City, several men who participated in that terrible
affair. And I yet vividly remember the expression of hopeless
dejection which characterized their appearance and movements.
Our employer, a Mr. Stewart, had in his possession a brindle
cow which was pointed out to me as one of the survivors of the
four hundred head of cattle taken from the emigrants. One
of the employees on the Stewart ranch at Adamsville was a
man named "Nate" Dodge, from southern Utah, who was
familiar with the details of the massacre. He appeared to take
delight in pouring the horrid story into my ears, and in singing
a lot of doggerel composed on the massacre, and which began as
follows : " In splendor from the mountains some thirteen wagons
came." Night after night I listened to the story until it burned
into my memory. And with what Charley Fancher had told mo
in the early summer of 1858, I knew that white men were the
leaders in the massacre and that wholesale lying was being
resorted to in order to shield the guilty. I did not, however, then
know the relationship that existed between the doctrine of
unquestioning obedience, the law of blood-atonement and the
"reformation" which was still being impressed upon the Latter-
day Saints. Subsequently I visited the "Meadows" and camped
on the ground where those one hundred and twenty betrayed
men, women and children were butchered in obedience to the
orders of the presiding priesthood of Iron county. Notwith-

14 Lights and Shadows of Mormonism
standing the massacre was a legitimate subject of discussion, and
a result of the doctrine and policy just mentioned, there was
merely a bare reference to it in the first draught of this story.
The details were so appalling that I hesitated because of the
dislike to being charged with appealing to the passions of the
public. However, for reasons not necessary to state, I was
induced to give the uncolored facts of the massacre which will
be found in Chapter XXV.
In 1866 I was out on two expeditions against Chief Black
Hawk and his band who had ravaged the northern part of Mil
lard county, killed a man and boy and driven off several hun
dred head of cattle and horses.
In 1867 I was "called" on a mission to England where I
remained a little over two years. In the matter of broad
ening my views of life and salvation, that mission was a god
send to me.
On my return I began the study of geology, then read Dar
win's works, and later on began an enthusiastic study of Herbert
Spencer's synthetic philosophy. Very naturally that line of
study did not strengthen my faith in "exclusive" salvation.
But I staggered along and hugged to my soul the thought that I
could "harmonize" many of the doctrines of Mormonism with
the teachings of science.
Thus it went on until the "division" on political lines in
1891. Then my real trouble with the prophets began. As the
years went by their double-dealing and treachery first incensed,
then disgusted me, until my former respect for them was trans
formed into contempt and loathing. As a country editor, I
opposed the presence of prophets in politics, and did all I could
to discredit their work, which continued without abatement.
In 1906 I joined the American party, and occasionally broke
into the newspapers with some rather bitter criticisms of Joseph
F. Smith and others of the political prophets.
In March, 1907, the twenty-first quorum of seventy cited me
to trial for my fellowship on the charge of "apostasy," based
on "general neglect of duty" and on my "public utterances
regarding President Joseph F. Smith and others of the church
leaders." My quorum disfellowshipped me, and the "high-coun
cil" of the Millard stake of Zion completed the program by
excommunication. It served mo right; I had been an apostate
from the day when, in 1871, I first resented the domination of
the Mormon priesthood in politics.

Personal 15
During the fifty-one years in which I have intimately asso
ciated with the Mormon people, I have seen all the lights and
shadows of Mormonism; I have partaken of the good there is
in it, and have drunk to the very dregs of its bitterness. But
there is no feeling, other than that of kindness toward a people
whose only fault is unquestioning credulity.
And now for the motive for the publication of this book.
After I had been excommunicated, I began a careful study
of the so-called ' ' revelations, ' ' and of the early history of Joseph
Smith and of the church which he founded. Except as to the
Book of Mormon, I had taken little interest in them since my
mission in England. Months were consumed in a close and
unbiased investigation. Those things which appealed to me as
truths during my boyhood, became glaringly inconsistent under
the analysis to which I subjected them, and I was surprised that
I had not theretofore discovered the thinly disguised deception.
The new verdict was arrived at by a process of reasoning. It
was the operation of a mature mincl versus the impressions of
childhood. The past fifteen years have been largely devoted to fighting
the political encroachments of the prophets on the civil rights
of the people. And the remainder of my life, so far as may be
practicable, will be devoted to combating the Mormon swamp
light on a broader plane than that of its political phase.
My own time and money have been spent in the compilation
of the facts and in the preparation of the subject-matter of the
following pages. One trusted friend has been consulted from
time to time on the fitness of some of the material. And, there
fore, whatever of criticism, or of condemnation of the work, may
be made, should fall on me, and me alone.
With sincere friendship for the Mormon people, but with
inexpressible contempt for their "prophets,"
I am respectfully, Josiah Francis Gibbs.
Salt Lake City,
March 15th, 1909.

CHAPTER I
introduction
When the Revolutionary Fathers adopted the Constitution of
the United States they believed that the safeguards which they
had reared between the respective spheres of civil and religious
activities would be ample for all time. The province of each of
those moral forces was so clearly and sharply defined that it was
thought no serious clash could be possible. And the religious
forces of those years were such that the Fathers were justified
in their belief.
Notwithstanding the safeguards which were thrown around the
civil rights of the people, the Government of the United States
is today confronted by a religio-political force which, if not
sternly rebuked, rather than encouraged as it is, will become a
problem of such complexity and magnitude as will tax the
wisdom and strength of the Government to solve.
Even now the conflict between the civil and religious forces
has become acute in the States of Utah and Idaho. With stealthy
persistence this theo-civil power is creeping over the States of
Wyoming, Nevada and Colorado, and is now the dominant poli
tical force in the Territories of Arizona and New Mexico, which,
in time, will be forced into the Union by that same ecclesiastical
power which, by political intrigue, is compelling recognition in
the Senate of the United States, and through that body is
rapidly assuming a position of power under the protection of the
Federal Government.
The conflict in Utah and Idaho is the most unique and unequal
struggle of modern times.
On the religious side of the controversy is the Mormon church,
which, under alleged divine authority, arrogates the right to
control its adherents temporally as well as spiritually. And in
political matters the large majority of the devotees to Mormon
ism, believing as they do in the specially divine origin of their
17

18 Lights and Shadows of Mormonism
religion, yield unquestioning obedience to the slightest wish,
expressed or implied, of the fifteen "prophets, seers and revela-
tors" who constitute the especially inspired governing body of
the church.
On the civil-rights side of the controversy in Utah is the local
American party composed of fully 20,000 men and women of
nearly all political and religious creeds, races and color. Boiled
down, the American party has but two planks in its platform.
The first, and more important, is opposition to the political rule
of the Mormon prophets. The second is unyielding opposition to
the perpetuation of plural marriages, and to the continuation of
sexual crimes, "under the color of polygamous marriage."
Before proceeding with the subject-matter of the following
pages it will be well to more definitely introduce the peculiar
organization which is the subject of such wide-spread interest
and discussion.
Joseph Smith, the founder of so-called "Mormonism," died
many years ago, but the remarkable religious system which he
established exists and continues to exert a singularly powerful
influence on human thought and action.
From six members which comprised the full strength of its
organization on the 6th day of April, 1830, the "Church of
Latter-day Saints" has increased to fully one-half million souls
in this year of our Lord, 1909.
Seemingly immovably intrenched in this inter-mountain coun
try, the Mormon church is supreme in its control of local indus
trial, social, and political matters. Its singularly perfect organi
zation through which messages may be quickly transmitted
from the fountain-head to the most obscure members residing
in the remotest hamlets of its ecclesiastical empire, constitutes a
matter of self-felicitation to the Mormon leaders, and an almost
impregnable barrier to the assaults of its opponents. Add to
its compact organization the fact that the counsel, or advice, of
its chief prophet, seer and revelator is absolute and final, and
the other fact that all devout members recognize such counsel
direct or implied, as being the voice of the very Eternal, and
we have an organization so complete in its centralization of power

Introduction 1 9
that its existence within a republic constitutes at once an anomaly
and a menace.
The spirit and essence of its governmental policy may be
clearly understood from the following terse rule laid down by
the present chief prophet of the church :
"The fact of the matter is, when a man says, 'You may direct
me spiritually, but not temporally,' he lies in the presence of
God ; that is, if he has got intelligence enough to know what he
is talking about. "—From sermon by President Joseph F. Smith,
in Prove— See Deseret News of Maji 20th, 1896.
By the exercise of the absolute power enunciated in the above
quotation, and the unquestioning alacrity with which the Saints
obey, the polities of Utah and Idaho is completely dominated by
the Mormon priesthood,- and men rewarded or punished accord
ing to the measure of their servility or independence. And
through the Representatives and Senators from the States of
Utah, Idaho and Wyoming, as already indicated, the Senate of
the United States is being controlled in the interest of the relig
ious system founded by Josepli Smith, "the Prophet," as ho is
affectionately and reverently called by Latter-day Saints.
Such, in briefest form, are the secular results of Joseph
Smith's brief span of life. And the advocates of, as well as the
opponents to, the peculiar religio-political system of which
Joseph Smith was the founder will do themselves and the world
a signal service by a critical study of the well-established laws of
heredity and environment in their application to the seemingly
inexplicable career of the "Nineteenth Century Prophet."
Those advocates of Joseph Smith's system, those who are
capable of analytical reasoning, will discover in those laws a solu
tion of all that is mysterious and seemingly supernatural in the
remarkable achievements of their prophet. And by the applica
tion of those laws the opponents of the claimed supernatural
gifts of Joseph Smith will be relieved from the necessity of
further groping in the darkness of hypothesis for untenable solu
tions for the existence of the Book of Mormon upon which the
entire fabric of Mormonism was builded.
To the discussion of the questions hereinbefore indicated, the
following pages will be devoted.

CHAPTER II
A foreword and explanation
Sincere and intelligent men and women have often asked the
writer, knowing him to have been a life-long member of the
Church of Latter-day Saints, "Why is it that the labors of the
various Christian missionaries among the Mormon people in
Utah are so barren of results 1 ' ' An answer to that very natural
query will now be attempted.
The wondrous provisions of Nature for the existence and pro
gress of men and women on this earth have impressed the great
truth on nearly every mortal that a Supreme and Intelligent
Power must have foreknown and provided for the subsistence,
happiness and progress of human beings ; that the world with
all its utility and beauty "could not have come by chance."
Our remote ancestors sensed the presence of Infinite Power in
the lightning's flash, and heard His voice in the peals of thunder
and in the rush and roar of the winds. To them, the Infinite
Power was material. The human form and brain constituted the
highest form of life and intelligence. Hence, in order to bring
God nearer to them, and to propitiate His favor, they fashioned
from wood and stone rude and grotesque images of human
beings and worshipped them as representatives of the Mysterious
Power they so clearly sensed in all the phenomena of Nature.
It was realism against idealism.
As knowledge progressed and became differentiated and sys
tematized the theretofore inexplicable natural phenomena were
reduced to the simple law of cause and effect. When astrono
mers clearly proved that our earth, instead of being the central
globe of the Universe, is merely an atom in the limitless domain
of organized matter, and that each sun and world is subject to
exact laws in its organization and motion, the necessity for spe
cial acts of "creation," and "guiding spirits" for the stars was
banished from the thoughts of intelligent men and women. The
gradual unfolding of the grandeur of the Universe, while not
20

A Foreword and Explanation 21
eliminating the belief in God as the Ultimate Power in a grander
and profounder mystery, moved Him further away from the
mental grasp of mortals.
Minds not trained to logical and consecutive reasoning have
not kept pace with the achievements of scientific research. They
have failed to grasp the grander and nobler thought, that the
perfection of species, rather than individuals, is the object for
which Nature, or Nature's God, is persistently working. The
curse of selfishness has not yet been banished from the hearts
of men to the extent that they can ' ' do good for goodness ' sake ' '
—to sow that others may reap ; to labor for the ultimate per
fection of the race. For that . reason they are struggling for
immediate personal benefits in this life, and exaltation over their
fellows in the life hereafter. They fail to grasp the sublime
truth that in defiance of their selfish and exclusive salvation
creeds, the Inscrutable Power is ever forcing the race upward
to higher planes of existence, in which all the church are doing
a magnificent work.
So-called "Mormonism," as the reader will understand as the
system is unfolded, is a bid for personal and exclusive salvation
and exaltation. Add to those inducements the natural corre
lation of pure materialism and we have a combination of doc
trines that appeal with irresistible force to a certain order of
minds.

grandma smith, mother of the prophet

CHAPTER III
RELIEF IN DREAMS, VISIONS AND MIRACLES ARE DOMINANT TRAITS
OF CHARACTER — JOSEPH SMITH'S ANCESTRY
Lucy Mack Smith, the mother of Joseph Smith, was a woman
of unusual strength of character, unquestioned piety and of an
intensely visionary mental organization. A study of her por
trait, given herewith, will enable the critical reader to under
stand that Joseph Smith inherited his peculiar mental traits
from his maternal rather than from his paternal ancestry. And
it is timely to here state that the subject-matter of this chapter,
so far as it relates to the incidents in the formative period of the
Prophet's life, are from the "History of the Prophet Joseph"
by his mother, Lucy Smith.
Soloman Mack, the father of Lucy, was very likely of English
extraction. He participated in the war of the Revolution and
was in every sense a typical and patriotic American. He was
deeply religious, and in a brief memoir of his experiences dur
ing the war for Independence referred his many escapes from
death to the interposition of the Almighty.
Of Soloman Mack's family of four sons and four daughters,
the personality of but two of them, Jason and Lucy, will be
of special interest to the reader, except that all of the family
were intensely devotional and inclined to dreams and visions.
In a letter, June 30th, 1835, to his brother, Soloman Mack,
Jason wrote as follows :
"My Dear Brother Soloman: You will, no doubt, be sur
prised to hear that I am still alive, although in an absence of
twenty years I have never written to you before. But I trust
you will forgive me when I tell you that, for most of the twenty
years, I have been so situated that I have had little or no com
munication with the lines, and have been holding meetings,
day and night, from place to place ; besides, my mind has been
so taken up with the deplorable situation of the earth, the
darkness in which it lies, that, when my labors did call me near
23

24 Lights and Shadows of Mormonism
the lines, 1 did not realize the opportunity which presented itself
of letting you know where I was. And, again, I have designed
visiting you long since, and have annually promised myself that
the succeeding year I would certainly seek out my relatives, and
enjoy the privilege of one pleasing interview with them before
I passed into the Valley and Shadow of Death. But last, though
not least, let me not startle you when I say, that, according to
my early adopted principles of the power of faith, the Lord has,
in His exceeding kindness, bestowed upon me the gift of heal
ing by the prayer of faith, and the use of such simple means as
seem congenial to the human system; but my chief reliance is
upon Him who organized us at the first, and can restore at
pleasure that which is disorganized.
"The first of my peculiar successes in this way was twelve
years since, and from nearly that date I have had little rest.
In addition to the incessant calls which I, in a short time, had,
there was the most overwhelming torrent of opposition poured
down upon me that I ever witnessed. But it pleased God to
take the weak to confound the wisdom of the wise. I have, in
the last twelve years, seen the greatest manifestations of the
power of God in healing the sick, that, with all my sanguinity,
I ever hoped or imagined. And when the learned infidel has
declared with sober face, time and again, that disease had
obtained such an ascendency that death could be resisted no
longer, that the victim must wither beneath his potent arm, I
have seen the almost lifeless clay slowly but surely resuscitated,
and revive till the pallid monster fled so far that the patient
was left in the full bloom of vigorous health. But it is God that
hath done it, and to Him let all the praise be given.
' ' I am now compelled to close this epistle, for I must immedi
ately start on a journey of more than one hundred miles, to
attend to a heavy case of sickness; so God be with you all.
Farewell ! ' ' Jason Mack . ' '
The letter quoted is useful only in that it throws important
light on the profoundly religious traits that so completely domi
nated the "family from which the modern Prophet inherited his
strongest characteristics. The evident sincerity of Mr. Mack
in his sorrow because of the ' ' deplorable condition of the world, ' '

Belief in Dreams, Visions and Miracles 25
and his confidence in ' ' healing by the prayer of faith, ' ' is singu
larly like the testimonies borne by all the elders of the Church of
Latter-day Saints. Indeed, Jason Mack's healings of the sick
began seven years prior to the organization of the Latter-day
church by his nephew, "Joseph the Prophet."
Reference has heretofore been made to the intensely religious
nature of Lucy Mack, who married Joseph Smith, Sr., and who,
subsequently, became the mother of Hyrum, Sophronia, Joseph
the Prophet, Samuel IL, Ephraim, William, Catherine, Don
Carlos and Lucy.
The first definite spiritual manifestation received by the
mother of the ProjJiet was in Randolph, Vermont, in the year
1802. Mrs. Smith had been stricken with consumption, super
induced by a severe attack of fever, and her life was despaired
of by her family and physician. While in that critical condition
Mrs. Smith says:
"When I was meditating upon death, in this manner, my
visitor (a Methodist. exhorter), left; soon after which my hus
band came to my bed and took me by the hand, and said, 'Oh,
Lucy ! You must not die ! The doctors have given you up ;
and all say you cannot live ! ' I then looked to the Lord, and
begged and pleaded with Him to spare my life, in order that
I might bring up my children, and be a comfort to my husband.
My mind was much agitated during the whole night. Some
times I contemplated heaven and heavenly things; then my
thoughts would turn upon those of earth— my babes and my
companion. "During this night I made a solemn covenant with God, that,
if He would let me live, I would endeavor to serve Him accord
ing to the best of my abilities. Shortly after this, I heard a
voice say to me : ' Seek and ye shall find ; knock, and it shall be
opened unto you. Let your heart be comforted; ye believe in
God, believe in me.' In a few moments my mother came in, and,
looking upon me, she said, 'Lucy, you are better.' "
Quoting further from Mrs. Smith's history of "Joseph the
Prophet": "From my anxiety of mind to abide the covenant which I
had made with the Lord, I went from place to place, for the

26 Lights and Shadows of Mormonism
purpose of getting information, and finding, if it were possible,
some congenial spirit who could enter into my feelings, and thus
be able to strengthen and assist me in carrying out my reso
lutions. "I heard that a very devout man was to preach the next Sab
bath in the Presbyterian church; I therefore went to meeting,
in the full expectation of hearing that which my soul desired —
the Word of Life.
"When the minister commenced speaking, I fixed my mind
with deep attention upon the spirit and matter of his discourse ;
but after hearing him through, I returned home, convinced that
he neither understood nor appreciated the subject upon which
he spoke, and I said in my heart that there was not then upon
rarth the religion which I sought. I therefore determined to
examine my Bible, and, taking Jesus and His disciples for my
guide, to endeavor to obtain from God that which man could
neither give nor take away."
Notwithstanding Mrs. Smith's implied doubt as to the gen
uineness of the then existing churches, she adds :
"At length, I considered it my duty to be baptized, and,
finding a minister who was willing to baptize me, and leave mo
free in regard to joining any religions denomination, I stepped
forward and yielded obedience to this ordinance; after which
I continued to read the Bible as formerly, until my eldest son
had attained his twenty-second year."
From Randolph the Smith family returned to Tunbridge,
Vermont, where Joseph Smith, Sr., owned a farm which he
subsequently sold to meet a deficit created by an unfortunate
speculation in the former town. While residing in Tunbridge
Mrs. Smith had another vision, which, aside from its interest
as an alleged supernatural manifestation, has an important bear
ing on the early life of the founder of Mormonism, and is,
therefore, given in full with the prefatory remarks by Mrs.
Smith :
"While we were living in the town of Tunbridge, my mind
became deeply impressed with the subject of religion ; which,
probably, was occasioned by my singular experience during my
sickness at Randolph. I commenced attending Methodist meet-

Belief in Dreams, Visions and Miracles 27
ings, and in order to oblige me, my husband accompanied me;
but when this came to the ears of his oldest brother, he was
so displeased, and said so much in regard to the matter, that
my husband thought it best to desist. He said that lie con.,.,.
ered it hardly worth our while to attend the meetings any
longer, as it would prove of but little advantage to us; besides
this, it gave our friends such disagreeable feelings. I was con
siderably hurt by this, yet I made no reply. I retired to a grove
not far distant, where I prayed to the Lord in behalf of my
husband— that the true gospel might be presented to him, and
that his heart might be softened so as to receive it, or, that he
might become more religiously inclined. After praying some
time in this manner, I returned to the house, much depressed
in spirit, which state of feeling continued until I retired to my
bed. I soon fell asleep, and had the following dream :
"I thought that I stood in a large and beautiful meadow,
which lay a short distance from the house in which we lived, and
that everything around me wore an aspect of peculiar pleas
antness. The first thing that attracted my special attention in
this magnificent meadow, was a very pure and clear stream
of water, which ran through the midst of it ; and as I traced
this stream, I discovered two trees standing upon its margin,
both of which were on the same side of the stream. These trees
were very beautiful, they were well proportioned, and towered
with majestic beauty to a great height. Their branches, which
added to their symmetry and glory, commenced near the top, and
spread themselves in luxurious grandeur around. I gazed upon
them with wonder and admiration ; and after beholding them a
short time, I saw one of them was surrounded with a bright belt,
that shone like burnished gold, but far more brilliantly. Pres
ently, a gentle breeze passed by, and the tree encircled with
this golden zone, bent gracefully before the wind, and waved its
beautiful branches in the light air. As the wind increased, this
tree assumed the most lively and animated appearance, and
seemed to express in its motions the utmost joy and happiness.
If it had been an intelligent creature, it could not have con
veyed, by the power of language, the idea of joy and gratitude
so perfectly as it did; and even the stream that rolled beneath

28 Lights and Shadows of Mormonism
it shared, apparently, every sensation felt by the tree, for, as
the branches danced over the stream, it would swell gently,
then recede again with a motion as soft as the breathing of
an infant, but as lively as the dancing of a sunbeam. The belt
also partook of the same influence, and, as it moved in unison
with the motion of the stream and of the tree, it increased con
tinually in refulgence and magnitude, until it became exceed
ingly glorious.
' ' I turned my eyes upon its fellow, which stood opposite ;
but it was not surrounded with the belt of light as the former,
and it stood erect and fixed as a pillar of marble. No matter
how strong the wind blew over it, not a leaf was stirred, not a
bough was bent; but obstinately stiff it stood, scorning alike
the zephyr's breath, or the power of the mighty storm.
"I wondered at what I saw, and said in my heart, 'What
can be the meaning of all this ? ' And the interpretation given
me was, that these personated my husband and his oldest brother,
Jesse Smith ; that the stubborn and unyielding tree was like Jesse ;
that the other, more pliant and flexible, was like Joseph, my
husband; that the breath of heaven which passed over them,
was the pure and undefiled gospel of the Son of God, whioh
gospel Jesse would always resist, but which Joseph, when lie
was more advanced in life, would hear and receive in his whole
heart, and rejoice therein; and unto him would be added intel
ligence, happiness, glory, and everlasting life."
JOSEPH smith, sr.
Joseph Smith, Sr., the father of Joseph the Prophet, was of
English extraction. His ancestors were among the earliest
settlers of New England. His was a somewhat easy-going,
pliant disposition such as could be easily moulded by the supe
rior intelligence, and stronger will of his wife. And that such
influence was successfully exerted is amply proved by even a
casual analysis of his wife's story. That his brother Jesse, in
strength of character, was the opposite and mentally superior
is clearly shown in the last paragraph, just quoted, of Mrs.
Smith's vision, and in the alacrity exhibited by the father of

Belief in Dreams, Visions and Miracles 29
the future Prophet in joining his wife in the matter of dreams
and visions.
And it requires no supernatural discernment to discover in
the following visions the whence and wherefores of a religious
system that has continued to be an enigma to the people of all
civilized nations:
"FIRST VISION OF JOSEPH SMITH, SENIOR— THE BOX— SECOND
VISION — THE TREE AND THE SPACIOUS BUILDING
' ' After selling the farm at Tunbridge, we moved only a short
distance, to the town of Royalton. Here we resided a few
months, then moved again to Sharon, Windsor county, Vermont.
In the latter place, my husband rented a farm of my father,
which he cultivated in the summer, teaching school in the win
ter. In this way my husband continued laboring for a few
years, during which, time our circumstances gradually improved,
until we found ourselves quite comfortable again.
"In the meantime, we had a son whom Ave called Joseph,
after the name of his father ; he was born December 23rd, 1805.
I shall speak of him more particularly by and by.
"We moved thence to Tunbridge. Here we had another son,
whom we named Samuel Harrison, born March 13th, 1808. We
lived in this place a short time, then moved to Royalton, where
Ephraim was born, March 13th, 1810. We continued here until
we had another son, born March 13th, 1811, whom we called
William. "About this time my husband's mind beeame much excited
upon the subject of religion; yet he would not subscribe to
any particular system of faith, but contended for the ancient
order, as established by our Lord and Savior Jesus Christ, and
his Apostles.
' ' One night my husband retired to his bed, in a very thought
ful state of mind, contemplating the situation of the Christian
religion, or the confusion and discord that were extant. He
soon fell into a sleep, and before waking had the following
vision, which I shall relate in his own words, just as he told it to
me the next morning:

30 Lights and Shadows of Mormonism
" 'I seemed to be traveling in an open, barren field, and as I
was traveling, I turned my eyes towards the east, the west, north
and the south, but could see nothing save dead, fallen timber.
Not a vestige of life, either animal or vegetable, could be seen;
besides, to render the scene still more dreary, the most death
like silence prevailed, no sound of anything animate could be
heard in all the field. I was alone in this gloomy desert, with
the exception of an attendant spirit, who kept constantly by
my side. Of him I inquired the meaning of what I saw, and
why I was thus traveling in such a dismal place. He answered
thus: 'This field is the world, which now lieth inanimate and
dumb, in regard to the true religion, or plan of salvation; but
travel on, and by the wayside you will find on a certain log a
box, the contents of which, if you eat thereof, will make you
wise, and give unto you wisdom and understanding.' I care
fully observed what was told me by my guide, and proceeding
a short distance, I came to the box. I immediately took it up,
and placed it under my left arm; then with eagerness I raised
the lid, and began to taste of its contents; upon which all man
ner of beasts, horned cattle, and roaring animals, rose up on every
side in the most threatening manner possible, tearing the earth,
tossing their horns, and bellowing most terrifically all around
me, and they finally came so close upon me, that I was com
pelled to drop the box and fly for my life. Yet, in the midst of
all this I was perfectly happy, though I awoke trembling.'
' ' From this forward, my husband seemed more confirmed than
ever, in the opinion that there was no order or class of relig
ionists that knew any more concerning the Kingdom of God,
than those of the world, or such as made no profession of relig
ion whatever.
"In 1811, we moved from Royalton, Vermont, to the town
of Lebanon, New Hampshire. Soon after arriving here, my
husband received another very singular vision, which I will
relate : —
" 'I thought,' said he, 'I was traveling in an open, desolate
field, which appeared to be very barren. As I was thus traveling,
the thought suddenly came into my mind that I had better stop
and reflect upon what I was doing, before I went any further.

Belief in Dreams, Visions and Miracles 31
So I asked myself, 'What motive can I have in traveling here,
and what place can this be 1 ' My guide, who was by my side as
before, said, 'This is the desolate ivorld; but travel on.' The
road was so broad and barren, that I wondered why I should
travel in it; for, said I to myself, 'Broad is the road, and wide
is the gate that leads to death, and many there be that walk
therein ; but narrow is the way, and strait is the gate that leads
to everlasting life, and few there be that go in thereat.' Trav
eling a short distance further, I came to a narrow path. This
path I entered, and when I had traveled a little way in it, I
beheld a beautiful stream of water, which ran from the east to
the west. Of this stream, I could see neither the source nor yet
the mouth; but as far as my eyes could extend I could see a
rope, running along the bank of it, about as high as a man
could reach, and beyond me, was a low, but very pleasant val
ley, in which stood a tree, such as I had never seen before. It
was exceedingly handsome, insomuch that I looked upon it with
wonder and admiration. Its beautiful branches spread them
selves somewhat like an umbrella, and it bore a kind of fruit,
in shape much like a chestnut bur, and as white as snow, or,
if possible, whiter. I gazed upon the same with considerable
interest, and as I was doing so, the burs or shells commenced
opening and shedding their particles, or the fruit which they
contained, which was of dazzling whiteness. I drew near, and
began to eat of it, and I found it delicious beyond description.
As I was eating I said in my heart, 'I cannot eat this alone, I
must bring my wife and children, that they may partake with
me. ' Accordingly, I went and brought my family, which con
sisted of a wife and seven children, and we all commenced eating,
.and praising God for this blessing. We were exceedingly
happy, insomuch that our joy could not be easily expressed.
While thus engaged, I beheld a spacious building standing oppo
site the valley which we were in, and it appeared to reach to tho
very heavens. It was fuU "of doors and windows, and they were
all filled with people, who were very finely dressed. When these
people observed us in the low valley, under the tree, they pointed
the finger of scorn at us, and treated us with all manner of disre
spect and contempt. But their contumely we utterly disre-

32 Lights and Shadows of Mormonism
garded. I presently turned to my guide, and inquired of him
the meaning of the fruit that was so delicious. He told me it
was the pure love of God, shed abroad in the hearts of all those
who love Him, and keep His commandments. He then com
manded me to go and bring the rest of my children. I told
him that we were all there. 'No,' he replied, 'look yonder; you
have two more, and you must bring them also.' Upon raising
my eyes, I saw two small children, standing some distance off.
I immediately went to them, and brought them to the tree ; upon
which they commenced eating with the rest, and we all rejoiced
together. The more we ate, the more we seemed to desire, until
we even got down upon our knees, and scooped it up, eating it
by double handfuls. After feasting in this manner a short time,
I asked my guide what was the meaning of the spacious build
ing which I saw. He replied, 'It is Babylon; it is Babylon, and
it must fall. The people in the doors and windows are the
inhabitants thereof, who scorn and despise the Saints of God.
because of their humility.' I soon awoke, clapping my hands
together for joy.'
"We moved, as before-mentioned, to the town of Lebanon, New
Hampshire. Here we settled ourselves down, and began to con
template, with joy and satisfaction, the prosperity which had
attended our recent exertions; and we doubled our diligence, in
order to obtain more of this world's goods, with the view of
assisting our children, when they should need it; and, as is quite
natural, we looked forward to the decline of life, and were pro
viding for its wants, as well as striving to procure those things
which contribute much to the comfort of old age.
"As our children had, in a great measure, been debarred
from the privilege of schools, we began to make every arrange
ment to attend to this important duty. We established our sec
ond son, Hyrum, in an academy at Hanover; and the rest, that
were of sufficient age, we were sending to a common school that
was quite convenient. Meanwhile, myself and companion were
doing all that our abilities would admit of for the future welfare
and advantage of the family; and were greatly blessed in our
labors. "But this state of things did not long continue. The typhus

Belief in Dreams, Visions and Miracles 33
fever came into Lebanon, and raged tremendously. Among the
number seized with this complaint were, first, Sophronia; next
Hyrum, who was taken while at school, and came home sick;
then Alvin ; in short, one after another was taken down, till all
the family, with the exception of myself and husband, were pros
trated upon beds of sickness.
"Sophronia had a heavy siege. The physician attended her
eighty-nine days, giving her medicine all the while ; but on the
ninetieth day, he said she was so far gone, it was not for her
to receive any benefit from medicine, and for this cause he dis
continued his attendance. The ensuing night she lay altogether
motionless, with her eyes wide open, and with that peculiar
aspect which bespeaks the near approach of death. As she thus
lay, I gazed upon her as a mother looks upon the last shade of
life in a darling child. In this moment of distraction, my hus
band and myself clasped our hands, fell upon our knees by the
bedside, and poured out our grief to God, in prayer and sup
plication, beseeching Him to spare our child yet a little longer.
"Did the Lord hear our petition? Yes; He most assuredly
did, and before we rose to our feet, He gave us a testimony
that she would recover. When we first arose from prayer, our
child had, to all appearance, ceased breathing. I caught a
blanket, threw it around her, then, taking her in my arms,
commenced pacing the floor. Those present remonstrated against
my doing as I did, saying, 'Mrs. Smith, it is all of no use; you
are certainly crazy; your child is dead.' Notwithstanding, I
would not for a moment, relinquish the hope of again seeing
her breathe and live.
' ' This recital, doubtless, will be uninteresting to some ; but
those who have experienced in life something of this kind are
susceptible of feeling, and can sympathize with me. Are you
a mother who has been bereft of a child? Feel your heart
strings, and then tell me how I felt with my expiring child
pressed to my bosom! Would you, at this trying moment feel
to deny that God had 'power to save to the uttermost all who
call on Him?' I did not then, neither do I now.
"At length she sobbed. I still pressed her to my breast, and
continued to walk the floor. She sobbed again, then looked up

34 Lights and Shadows of Mormonism
in my face, and commenced breathing quite freely. My soul was
satisfied, but my strength was gone. I laid my daughter on the
bed, and sunk by her side, completely overpowered by the inten
sity of my feelings.
"From this time forward Sophronia continued mending, until
she entirely recovered."
Forming, as it does, the very basis of the superstructure of
Mormonism, the subject-matter of the preceding portions of this
chapter should be thoroughly understood.
In the letter from Jason Mack to his brother Soloman, the
idea that the world was in the grasp pf spiritual darkness and
wickedness is easily discerned. While not so clearly defined, the
impression is persistent that Jason Mack believed that the
churches and the representatives of Christ were powerless to
check the "deplorable" conditions then existing. And, while
somewhat indefinite, the inference is justified that the "most
overwhelming torrent of opposition" to Jason Mack's miracu
lous healings by the "prayer of faith" came from the ministers
of the various churches, and that, in the estimation of Jason
Mack, all of the churches were wrong, and that he alone was the
accepted servant of God. Indeed, the spirit of exclusiveness,
in the gift of healing, manifested by Jason Mack, has been voiced
thousands of times by missionaries of the Mormon church in
their sermons, in letters to their families, and to the church
authorities. In the vision of the two trees by the mother of the Prophet
there is distinctly foreshadowed the restoration of the Gospel
with all its primitive miraculous gifts and powers; that Joseph
Smith, Sr., would receive it, bnt his brother Jesse would not.
In fact, "Mother" Smith, as she was subsequently affectionately
called by members of the future church, antedated her son,
"the Prophet," many years in blazing the trail for the advent
of the "dispensation of the fullness of times." Indeed, the
impress of her strong mental traits and unconquerable spirit
entitle her to the term "Founder of Mormonism," rather than
to her visionary son, "the Prophet," who merely followed in his
mother's footsteps and built on the foundation laid by her.

CHAPTER IV
JOSEPH SMITH, THE YOUTH- HIS ENVIRONMENT — MATERIALISM-
OTHER DOCTRINES AS NATURAL SEQUENCES
Such was the environment within wiiich tlie young Prophet,
Josepn Smitn, received his hrst impressions oi tne intimate
relation ol man to his Maker, lo ins young and plastic mind
there was notning mtangiole or remote m tne existence or per
sonality of God. From tne hour tnat his mind hrst grasped tlie
realities of lite, Josepn Smith listened to recitals of visions
received by his parents and ancestors. From the silence of tne
unknown the voice of Deity had called to his parents. The veil
that, for centuries, had hidden the protound mysteries of tlie
future life had parted, and his parents had seen and talked
with immortals. Important truths, withheld from less favored
mortals, had been freely communicated, and in contradistinc
tion to the darkness, ignorance, strife and confusion of the rest
of the world, his, indeed, was a family truly favored of the Lord.
This familiarity with the Creator of the Universe no doubt
suggested to the youthful Prophet the first thought of mate
rialism and the definite personality of the deity that, in future
years, had so marked an influence in fusing his followers into
a compact and homogeneous mass. When the sense of such
nearness of God had been established by frequent visions and
communications, as were claimed by the Smith family, it would
have required no special revelation to firmly impress on the
mind of Joseph Smith the unyielding faith that ' ' God is a being
of body, parts and passions." And from that belief there would
naturally and logically be developed those other fundamental
doctrines of Mormonism, to wit: That God has the form of
man; that he has a wife (or wives) and that they, in compliance
with the natural law of increase, are the father and mother of
souls of men and women, or the doctrine of the pre-existence of
spirits. The doctrine of the fatherhood and motherhood of those
35

36 Lights and Shadows of Mormonism
exalted personages suggested that other prominent Mormon doc
trine of "celestial" marriage between immortals.
Having imbibed the doctrine of a pure materialism in regard
to the Universe, and to the Inscrutable Power that governs it,
the foundation had been laid for the superstructure of the doc
trine of the exaltation and infinite progress of those who yield
obedience to the principles and rites of Mormonism, and which
are so dear to the heart of each Latter-day Saint.
If God be a material being and have a wife, thought Joseph
Smith, why, if men are material and become immortal, should
they not also have ' ' celestial ' ' wives and become the fathers and
mothers of spirits? Thus the doctrine of a "plurality of gods"
became a legitimate sequence of that first thought of material
ism suggested by the environment of familiarity with heavenly
beings in which Joseph Smith was bom and in which he grew to
manhood. The doctrines just enumerated were not grasped as a whole,
but, one by one, were added in the gradual unfolding of the
original doctrine of materialism. In subsequent years Presi
dent Brigham Young added the capstone to the superstructure
of materialism reared by the founder of Mormonism. In con
densed form that doctrine may be truthfully stated as follows:
Given infinite space and the existence and infinite diffusion of
matter, we have a limitless field for the organization of infinitely
distributed systems of suns and worlds. That, over each of those
systems, and over each of those habitable worlds, is a god whose
right to such inheritance has been secured by obedience to the
principles of (1) Faith in the Lord Jesus; (2) Baptism by
immersion for the remission of sins; (3) Repentance of sins;
(4) Confirmation, or the laying-on of hands for the conferring
of the Holy Ghost, and compliance with the law of "celestial"
marriage or the "sealing" of a man and his wife for eternity.
The belief of Latter-day Saints is that Adam and Eve, instead
of being created, came from some celestial or glorified world,
where they had reared a large family of spirits, to this earth.
That because of "partaking of the forbidden fruit" Adam
became mortal, and thereby became the parent of the "chil
dren of men" on this planet. Thus, Adam and Eve, his queen

Joseph Smith, the Youth 37
have the right to rule over the destinies of this earth, and which
furnished the warrant for Brigham Young's terse and compre
hensive epigram, that, "Adam is our Father and God, and the
only God with whom we have to do." That no carping Saint
may deny this doctrine President Brigham Young is herewith
quoted :
"Now hear it, 0 inhabitants of the earth, Jew and Gentile,
saint and sinner ! When our father Adam came into the garden
of Eden, he came into it with a celestial body, and brought Eve,
one of his wives, with him. He helped to make and organize this
world. He is Michael, the Archangel, the ANCIENT of DAYS !
About whom holy men have written and spoken— he is our
FATHER and our GOD, and the only GOD with whom we have
to do. Every man upon the earth, professing Christians or non-
professing, must hear it and will have it sooner or later. They
came here, organized the raw material, and arranged in their
order the herbs of the field, the trees, the apple, the peach, the
plum, the pear, and every other fruit that is desirable and good
for man ; the seed was brought from another sphere, and planted
in this earth. The thistle, the thorn, the brier, and the obnoxious
weed did not appear until after the earth was cursed. When
Adam and Eve had eaten of the forbidden fruit, their bodies
became mortal from its effects, and therefore their offspring
were mortal. "—"Journal of Discourses," Vol. I, page 50, April
9th, 1852.
Such, in brief, are the doctrines that were evolved from the
young Prophet's first conception of materialism. And such, in
part, are the doctrines taught by some modern scientific advo
cates of materialism.
The better educated of the Mormon missionaries, in advocating
the "higher principles" of Joseph Smith's religious system, urge
that the young "Prophet was uneducated, and because of that,
he was unable, without revelation from God, to propound doc
trines that, subsequently, partially and vaguely, were endorsed
by some scientific men."
It is not the province of this volume to advocate any of the
principles of Mormonism. The bare facts, pro and con, will be
given, leaving the reader to form such conclusions as may be

38 Lights and Shadows of Mormonism
logically drawn from an unbiased statement of Mormon doc
trine, the high-lights of the system's history, and its practical
workings within this Republic. And in the interest of fairness
to the reader the per contra of the Mormon missionaries' argu
ments will be given.
Joseph Smith was an exceptionally precocious youth, gifted
with phenomenal conceptive and imaginative faculties. From
his mother's side of the family he inherited a strong devotional
temperament, supplemented by admirable persistence of purpose
and magnificent courage. The marked visionary quality of
Lucy Smith's mind was transmitted in an intensified measure
to her son, Joseph.
In every sense he was a child of nature. His first impres
sions were that God was material and, as it were, always within
easy hailing distance. His mother asserts there was nothing
remarkable about his childhood. He was industrious and faith
ful in his work on the farm, and, withal, quiet and given to
deep meditation. Nature, in her ever changeful moods, seemed
to commune with him. The murmurings of the streams, the
whisperings of the forests and the carolling of the birds were but
gentle voices from the unseen— manifestations of an invisible
yet material existence. Like the first men who lived on this
earth, Joseph Smith sensed the presence and power of the Infi
nite in the movements of the stars; in animate nature; in the
roar of the tempest and in the hoarse drumming of thunder.
From a close study of Joseph Smith's mental make-up, and
the environment of his boyhood, and from traits of character
developed in later life in which the law of cause and consequence
was apparently totally ignored, there is seeming justification for
questioning his mental poise, but little for questioning his
sincerity. The foregoing brief effort to indicate the mental and spiritual
status of Joseph Smith, Jr., in advance of his career, has been
made for two principal reasons. First, the scope of this volume
will permit only of the briefest extracts from his history,
which prevents the reader from forming correct personal conclu
sions on the merits of the controversy between Mormon his
torians and the general public regarding the status of Joseph

Joseph Smith, the Youth 39
Smith as a prophet. Second, the foregoing restricted analysis
will serve to aid the reader in obtaining a deeper insight into
that which, otherwise, might be confusing and inexplicable.
And, incidentally, may remove any preconceived prejudice rela
tive to Joseph Smith having been a self-conscious imposter.

CHAPTER V
JOSEPH SMITH, THE PROPHET — HIS FIRST VISION — MORONI
DELIVERS THE GOLD PLATES— PERSECUTION
After many misfortunes, comprising sickness, loss of crops,
etc., in Vermont and Pennsylvania, the Smith family removed to
Palmyra, New York.
The youthful Prophet was then about fourteen years old, and
deeply interested in religious matters. Even at that tender age,
according to Joseph's mother, the powers of evil Avere seeking
his destruction. Mrs. Smith says :
"At the age of fourteen, an incident occurred which alarmed
us much, as Ave knew not the cause of it. Joseph being a
remarkably quiet, well-disposed child, Ave did not suspect that
any one had aught against him. He was out one evening on an
errand, and on returning home, as he was passing through the
door-yard, a gun Avas fired across his pathway, with the evident
intention of shooting him. He sprang to the door much fright
ened. We immediately went in search of the assassin, but could
find no trace of him that evening. The next morning we found
his tracks under a Avagon, Avhere he lay Avhen he fired ; and the
following day Ave found the balls, Avhich Avere discharged from
the gun, lodged in the head and neck of a cow that was stand
ing opposite the Avagon in a dark corner. We have not as yet
discovered the man who made this attempt at murder, neither
can Ave discover the cause thereof."
A short time after the incident just quoted, a wave of relig
ious excitement swept the country. Revival meetings were fre
quent and enthusiastic. Of those times the young Prophet's
OAvn Aversion will be given :
' ' I Avas at this time in my fifteenth year. My father 's family
was proselyted to the Presbyterian faith, and four of them
joined that church, namely, my mother Lucy, my brothers Hyrum
and Samuel Harrison, and my sister Sophronia.
"During this time of great excitement, my mind was called
40

Joseph Smith, the Prophet 41
up to serious reflection and great uneasiness ; but though my feel
ings were deep, and often poignant, still I kept myself aloof
from all those parties, though I attended their several meetings
as often as occasion would permit. In process of time, my mind
became somewhat partial to the Methodist sect, and I felt some
desire to be united with them, but so great were the confusion
and strife among the different denominations, that it Avas impos
sible for a person, young as I Avas, and so unacquainted with men
and things, to come to any certain conclusion who was right
and AAdio Avas wrong. My mind at different times was greatly
excited, the cry and tumult Avere so great and incessant. The
Presbyterians were most decided against the Baptists and Metho
dists, and used all the poAvers of either reason or sophistry to
prove their errors, or at least to make the people think they were
in error. On the other hand, the Baptists and Methodists, in
their turn, were equally zealous in endeavoring to establish their
oAvn tenets and disprove all others.
"In the midst of this war of Avords, and tumult of opinion, I
often said to myself, 'What is to be done? Who, of all these
parties, are right? or, are they all wrong together? If any one
of them be right, which is it ? and Iioav shall I knoAV it ? '
"While I Avas laboring under the extreme difficulties caused
by the contests of these parties of religionists, I was one day
reading in the epistle of James, first chapter and fifth verse,
which reads, ' If any of you lack wisdom let him ask of God, that
giveth to all men liberally, and upbraideth not, and it shall be
given him. ' Never did any passage of Scripture come with more
poAver to the heart of man than did this at this time to mine.
It seemed to enter Avith great force into every feeling of my heart.
I reflected on it again and again, knowing that if any person
needed wisdom from God, I did, for Iioav to act I did not knoAV,
and, unless I could get more wisdom than I then had, I would
never know; for the teachers of religion of the different sects
understood the same passages so differently, as to destroy all
confidence in settling the question by an appeal to the Bible.
At length I came to the conclusion that I must either remain in
darkness and confusion, or else I must do as James directs, that
is, ask of God. I at length came to the determination to ask of

42 Lights and Shadoavs of Mormonism
God, concluding that if he gave wisdom to them that lacked
wisdom, and Avould give liberally, and not upbraid, I might ven
ture. So, in accordance Avith this my determination to ask of
God, I retired to the Avoods to make the attempt. It Avas on the
morning of a beautiful, clear day, early in the spring of 1820.
It Avas the first time in my life that I had made such an attempt ;
for amidst all my anxieties I had never as yet made the attempt
to pray vocally. After I had retired into the place where I had
previously designed to go, having looked around me, and finding
myself alone, I kneeled doAA'n and began to offer up the desires
of my heart to God. I had scarcely done so, Avhen immediately
I Avas seized upon by some poAver Avhich entirely overcame me,
and had such an astonishing influence over me as to bind my
tongue, so that I could not speak. Thick darkness gathered
around me, and it seemed to me for a time as if I Avere doomed
to sudden destruction. But, exerting all my powers to call upon
God, to deliver me out of the poAver of this enemy Avhich had
seized upon me, and at the very moment when I Avas ready to
sink into despair, and abandon myself to destruction— not to
an imaginary ruin, but to the power of some actual being from
the unseen Avorld, who had such a marvelous power as I had
never felt before in any being; just at this moment of great
alarm, I saw a pillar of light exactly over my head, above the
brightness of the sun, AA'hich descended gradually until it fell
upon me. It no .sooner appeared, than I found myself delivered
from the enemy Avhicli held me bound. When the light rested
upon me, I saw two personages, Avhose brightness and glory defy
all description, standing above me in the air. One of them spake
unto me, calling me by name, and said, pointing to the other,
' This is my beloved Son ; hear him ! '
"My object in going to enquire of the Lord, was to know which
of all these sects was right, that I might know Avhich to join.
No sooner, therefore, did I get possession of myself, so as to bo
able to speak, than I asked the personages avIio stood above me in
the light, which of all the soots was right— and Avhich I should
join. I was answered that I must join none of them, for they
were all wrong; and the personage who addressed me said that
all their creeds were an abomination in his sight; that those

Joseph Smith, the Prophet 43
professors were all corrupt; that 'they draw near to me Avith
their lips, but their hearts are far from me ; they teach for doc
trines the commandments of men, -having a form of godliness,
but they deny the power thereof.' He again forbade me to
join with any of them; and many other things did he say unto
me Avhich I cannot write at this time. When I came to myself
again I found myself lying on my back, looking up into heaven.
When the light had departed, I had no strength ; but soon recov
ering in some degree, I went home. And as I leaned up to the
fireplace, mother enquired what the matter was. I replied,
'Never mind, all is well — I am well enough off.' I then said to
my mother, 'I have learned for myself that Presbyterianism is
not true.' It seems as though the adversary was aAvare, at a
very early period of my life, that I was destined to prove a
disturber and an annoyer in his kingdom; else why should the
powers of darkness combine against me? Why the opposition
and persecution that arose against me, almost in my infancy?
"Some few days after I had this vision, I happened to be in
company with one of the Methodist preachers who was very active
in the before-mentioned religious excitement, and conversing Avith
him upon the subject of religion, I took occasion to give him an
account of the vision which I had had. I Avas greatly surprised
at his behavior. He treated my communication not only lightly,
but with great contempt, saying it was all of the devil ; that there
was no such thing as visions or revelations in these days ; that all
such things had ceased with the apostles, and that there would
never be any more of them. I soon found, however, that my
telling the story had excited a great deal of prejudice against
me among the professors of religion, and was the cause of great
persecution, which continued to increase; and though I was an
obscure boy, only between fourteen and fifteen years of age, and
my circumstances in life such as to make a boy of no consequence
in the world, yet men of high standing would take notice suffi
cient to excite the public mind against me and create a bitter
persecution ; and this was common among all sects— all united to
persecute me. It caused me serious reflection, then, and often
has since, how very strange it was that an obscure boy, of a
little over fourteen years of age— and one, too, who was doomed

44 Lights and Shadow's of Mormonism
to the necessity of obtaining a scanty maintenance by his daily
labors, should be thought a character of sufficient importance to
attract the attention of the great ones of the most popular sects
of the day, in a manner to create in them a spirit of the most
bitter persecution and reviling. But strange or not, so it was,
and it Avas often the cause of great sorrow to myself. However,
it was, nevertheless, a fact that I had beheld a vision. I have
thought since, that I felt much like Paul when he made his
defense before King Agrippa, and related the account of the
vision he had Avhen he ' saw a light and heard a voice ' ; but still
there were but few Avho belieA^ed him. Some said he was dis
honest, others said he was mad, and he was ridiculed and reviled ;
but all this did not destroy the reality of his vision. He had
seen a vision — he kneAv he had — and all the persecution under
heaven could not make it otherwise ; and though they should per
secute him unto death, yet he knew, and Avould knoAV to his latest
breath, that he had both seen a light and heard a A'oice speaking
unto him, and all the Avorld could not make him think or believe
otherwise. So it was with me. I had actually seen a light, and
in the midst of that light I saAV two personages, and they did in
reality speak to me ; and though I was hated and persecuted for
saying that I had seen a vision, yet it was true ; and Avhile they
were persecuting me, reviling me, and speaking all manner of
evil against me falsely, for so saying, I Avas led to say in my heart,
'Why persecute for telling the truth? I have actually seen a
vision; and who am I that I can withstand God? or, why does
the Avorld think to make me deny what I have actually seen?'
For I had seen a vision. I knew it, and I knew that God kneAv
it; and I could not deny it, neither dared I do it, — at least, I
knew that by so doing I would offend God, and come under
condemnation. ' '
Again quoting from Joseph 's mother :
"From this time until the twenty-first of September, 1823,
Joseph continued, as usual, to labor with his father, and nothing
during this interval occurred of very great importance— though
he suffered every kind of opposition and persecution from the
different orders of religionists.
' ' On the evening of the twenty-first of September, he retired

Joseph Smith, the Prophet 45
to his bed in quite a serious and contemplative state of mind.
He shortly betook himself to prayer and supplication to Almighty
God, for a manifestation of his standing before him, and while
thus engaged he received the following vision :"
"While I was thus in the act of calling upon God, I discov
ered a light appearing in my room, whioh continued to increase
until the room was lighter than at noon-day, Avhen immediately
a personage appeared at my bedside, standing in the air, for his
feet did not touch the floor. He had on a loose robe of most
exquisite whiteness. It Avas a whiteness beyond anything earthly
I had ever seen, nor do I believe that any earthly thing could be
made to appear so exceedingly white and brilliant. His hands
were naked, and his arms also, a little above the wrist; so also
Avere his feet naked, as were his legs a little above the ankles.
His head and neck Avere also bare. I could discover that he had
no other clothing on but this robe, as it Avas open, so that I could
see into his bosom. Not only Avas his robe exceedingly Avhite,
but his Avhole person Avas glorious beyond description, and his
countenance truly like lightning. The room was exceedingly
light, but not so Arery bright as immediately around his person.
When I first looked upon him I Avas afraid, but the fear soon
left me. He called me by name, and said unto me that he was a
messenger sent from the presence of God to me, and that his
name was Moroni ; that God had a Avork for me to do, and that
my name should be had for good and evil among all nations,
kindreds, and tongues; or that it should be both good and evil
spoken of among all people. He said there Avas a book deposited,
written upon gold plates, giving an account of the former inhab
itants of this continent, and the source from Avhence they sprang.
He also said that the fullness of the everlasting gospel Avas con
tained in it, as delivered by the Savior to the ancient inhabitants.
Also, that there Avere tAvo stones in silver bows, and these stones
fastened to a breastplate, constituted Avhat is called the Urim and
Thummim, deposited Avith the plates; and the possession and
use of these stones were what constituted seers in ancient or
former times ; and that God had prepared them for the purpose
of translating the book. After telling me those things he com
menced quoting the prophecies of the Old Testament. He first

46 Lights and Shadows of Mormonism
quoted part of the third chapter of Malachi; and he quoted also
the fourth or last chapter of the same prophecy, though Avith a
little variation from the way it reads in our Bibles. Instead
of quoting the first verse as it reads in our books, he quoted it
thus: 'For behold the day cometh that shall burn as an oven;
and all the proud, yea, and all who do wickedly, shall burn
as stubble, for they that come shall burn them, saith the Lord
of LTosts, that it shall leave them neither root nor branch.'
And again he quoted the fifth verse thus : ' Behold, I will
reveal unto you the priesthood by the hand of Elijah the
prophet, before the coming of the great and dreadful day of
the Lord.' He also quoted the next verse differently: 'And he
shall plant in the hearts of the children the promises made to
the fathers, and the hearts of the children shall turn to their
fathers ; if it were not so, the whole earth would be utterly
wasted at his coming.' In addition to these, he quoted the
eleventh chapter of Isaiah, saying that it was about to be ful
filled. He quoted also the third chapter of Acts, twenty-second
and twenty-third verses, precisely as they stand in our New
Testament. He said that that Prophet was Christ, but the
day had not yet come 'when they AA'ho would not hear his
voice should be cut off from among the people,' but soon Avould
come. He also quoted the second chapter of Joel, from the
twenty-eighth verso to the last. He also said that this Avas not
yet fulfilled, but was soon to be. And he further stated the
fullness of the Gentiles Avas soon to come in. He quoted many
other passages of Scripture, and offered many explanations
which cannot be mentioned hero. Again, he told me that when
I got those plates of AA'hich he had spoken (for the time that
they should be obtained was not then fulfilled), I should not
shoAV them to any person, neither the breastplate, with the
Urim and Thummim, only to those to Avhom I should be com
manded to show them: If I did I should be destroyed. While
he Avas conversing Avith me about the plates, the vision was
opened to my mind that I could see the place Avhere the plates
Avere deposited, and that so clearly and distinctly, that I knew
the place again Avhen I visited it.
"After this communication, I saAV the light in the room begin

Joseph Smith, the Prophet 47
to gather immediately around the person of him who had been
speaking to me, and it continued to do so until the room Avas
again left dark, except just around him; Avhen instantly I saw,
as it were, a conduit open right up into heaven, and he ascended
till he entirely disappeared, and the room was left as it had
been before this heavenly light made its appearance.
"I lay musing on the singularity of the scene, and marveling
greatly at Avhat had been told to me by this extraordinary mes
senger, when, in the midst of my meditation, I suddenly dis
covered that my room ay as again beginning to get lighted, and,
in an instant, as it were, the same heavenly messenger was again
by my bed-side. He commenced, and again related the very
same things which he had done at his first visit, Avithout the least
variation, which having done, ho informed me of great judg
ments which were coming upon the earth, with great desola
tions by famine, SAVord, and pestilence ; and that these grievous
judgments would come on earth in this generation. Having
related these things, he again ascended as he had done before.''
After a second request of the angel, Joseph .told his father of
the vision, or visions, and subsequently visited the locality where
the plates were hidden, and which the young Prophet minutely
describes in the following Avords :
"Convenient to the village of Manchester, Ontario Co., Nbay
York, stands a hill of considerable size, and the most elevated
of any in the neighborhood. On the west side of this hill, not
far from the top, under a stone of considerable size, lay the
plates, deposited in a stone box. This stone Avas thick and
rounding in the middle, on the upper side, and thinner towards
the edges, so that the middle part of it was visible above the
ground; but the edge all around was covered Avith earth.
"Having removed the earth, I obtained a lever, Avhich I got
fixed under the edge of the stone, and Avith a little exertion
raised it up. I looked in, and there, indeed, did I behold the
plates! the Urirn and Thummim, and the breastplate, as stated
by the messenger."
The angel Moroni, however, did not permit Joseph to obtain
the plates at that time although he continued to receive visits
and instructions from the same heavenly messenger.

48 Lights and Shadows of Mormonism
In the meantime, and Avhile patiently waiting for the angel to
deliver the plates to Joseph, the Smith family was indulging in
mutual congratulations because the true Gospel with all its
miraculous gifts and blessings Avould soon be restored to the
earth. HoAvever, the season of Avaiting had its pleasures as well as
its anxieties. The prolific mind of the young Prophet was busily
employed with advance information relative to the geography,
topography and other details of the lands occupied by the ances
tors of the American Indians. That his ideas were rapidly
approaching definite and concrete forms is clearly proved in the
f olloAving extract from the Prophet 's history by his mother :
' ' During our evening conversations, Joseph would occasionally
give us some of the most amusing recitals that could be imagined.
He Avould describe the ancient inhabitants of this continent,
their dress, mode of traveling, and the animals upon Avhich they
rode ; their cities, their buildings, Avith every particular ; their
mode of Avarfare; and also their religious Avorship. This he
would do AA'ith much ease, seemingly, as if he had spent his
Avhole life among them."
With entire consistency the unbeliever in Joseph Smith's
miraculous gifts may well ask: "If the young Prophet's mind
were so susceptible to supernatural impressions, or to the oral
information of his heavenly visitant, Avhy the necessity of the
use of the Urim and Thummim in the translation of the plates?
or, for that matter, Avhy any necessity for the plates?"
At stated intervals Joseph went to the hill, Cumorah, as it
was known "to the ancient inhabitants, and Avas permitted to
look at the plates, but the time had not arrived for their
translation. When Joseph was twenty-two years old he married Emma
Hale, a most estimable young lady of South Bainbridge, New
York. On September 22, 1827, the angel transferred the gold plates
from the stone box on the side of Cumorah to the keeping of
Joseph Smith.
The plates, as described by those who claimed to have seen
them, were about eight inches in length, by about six inches in

Joseph Smith, the Prophet 49
width, and formed a "book" about six inches thick. The
"leaves" or plates, Avere quite thin, and upon them were closely
engraved hieroglyphics, said by the Prophet to be "reformed
Egyptian." On transferring the plates to Joseph the angel said to him:
' ' Now you have got the Record into your own hands, and you
are but a man, therefore you will have to be Avatchful and faith
ful to your trust, or you will be overpowered by wicked men ;
for they Avill lay every plan and scheme that is possible to get
it away from you, and if you do not take heed continually, they
will succeed. While it w7as in my hands, I could keep it, and
no man had poAver to take it aAvay ! but now I give it up to you.
BeAvare, and look Avell to your Avays, and you shall have poAver
to retain it, until the time for it to be translated."
The Prophet had been repeatedly admonished by the angel
that no one but members of his, Joseph's family, and others
Avhose names the Lord Avould reveal, must knoAV of the existence
of the plates. It was, however, only a short time before the
entire country roundabout was greatly agitated over the remark
able event, the reports of which were greatly distorted and
exaggerated. "Joe Smith's gold Bible," "Joe Smith's peep-
stone," "Joe Smith as a money digger," and other stories were
the current gossip for miles around.
Exce.pt as to Joseph Smith, Sr., Avho was of a modest, unpre
tentious and easy-going, yet withal honest and earnest, nature,
there are indubitable evidences that a feeling of pride, if not
of arrogance, pervaded the Smith family because of the newly
acquired notoriety that the possession of the gold plates had
focussed upon them.
Even the Prophet himself Avas not too great to plume himself
on the greatness that had been so suddenly thrust upon him. In
proof of his flagrant disregard of Moroni's admonition when he
was permitted to receive the plates, or record, a few items
gleaned from his mother's biography are submitted:
On September 22nd, 1824, Joseph again visited the place
Avhere the plates were secreted. He was permitted to take them
from the stone box. He had been previously admonished "Not
to permit the record to leave his hands," until "he got into

50 Lights and Shadows of Mormonism
the house and deposited them in a chest or trunk, having a good
lock and KEY."
With incomprehensible disregard of Moroni's admonition,
Josepli laid the record "very carefully" on the ground Avhile
he replaced the oval stone lid to the box in order to safe-guard
the possible presence of articles that might be of future mone
tary value to him. Joseph turned to get the plates, but they
Avere gone. Again quoting from Mrs. Smith :
"Having some further conversation with the angel on this
occasion, Josepli Avas permitted to raise the stone again, Avhen
he beheld the plates as he had done before. He immediately
reached forth his hand to take them, but instead of getting
them, as he anticipated, he was hurled back upon the ground
with great violence. When he recovered, the angel was gone,
and he arose and returned to the house, weeping for grief and
disappointment. ' '
It would be inferred that the physical rebuke, just described,
Avould have been ample caution to the ordinary uninspired man.
And in view of the incident above narrated the following is
simply incomprehensible :
On finally receiving the record, Joseph secreted it in a birch
log about three miles from the Smith farm. Subsequently,
after having secured a chest "with a good lock and key,"
Joseph returned to the birch log, secured the plates and after
' ' wrapping them in his linen frock, placed them under his arm
and started for home." The history then continues:
"After proceeding a short distance, he thought it would be
more safe to leave the road and go through the woods. Trav
eling some distance after he left the road, he came to a large
Avindfall, and as he Avas jumping over a log, a man sprang up
from behind it and gave him a heavy blow with a gun. Josepli
turned around and knocked him doAvn, then ran at the top of his
speed. About half a mile further he was attacked again in the
same manner as before ; he knocked this man down in like man
ner as the former, and ran on again; and before he reached
home he was assaulted the third time. In striking the last one,
he dislocated his thumb, which, however, he did not notice until
he came within sight of the house, when he threw himself down

Joseph Smith, the Prophet 51
in the corner of the fence in order to recover his breath. As
soon as he Avas able, he arose and came lo the house. He was
still altogether speechless from fright and the fatigue of
running. "After resting a feAV moments, he desired me to send Carlos
for my husband, Mr. Knight, and his friend Stoal, and have them
go immediately and see if they could find the men who had been
pursuing him. And after Carlos had done this, he Avished to
have him sent to Hyrum 's, to tell him to bring the chest."
Thus the story was circulated throughout the neighborhood
and the surrounding country, and by the Prophet himself.
There is no desire on the part of the Avriter to be unreasonably
captious even in the face of useless dramatics that are nauseat
ing even to a believer in the reality of the gold plates.
But it is pertinent to suggest a few queries. If the angel had
the power to recover the plates from the ground where Joseph
had laid them, and to replace them in the stone box after the
young Prophet had replaced the cover and the earth, why the
necessity for repeated admonitions as to their safety 1 Surely the
angel could have safe-guarded the record that was of such tran
scendental importance to the children of men with as much ease
after its delivery to Joseph as during the fourteen hundred
years it had been buried on the side of the hill Cumorah. It
were an insult to the intelligence and power of the Almighty to
thus burden the story with dramatic attachments and literary
hysteria in order to intensify the atmosphere of supernatural-
ness, and to add importance and dignity to the young Prophet.
In order to further illustrate the almost hysterical anxiety
on the part of Mrs. Smith to make the most of the notoriety
that the possession of the plates had given to her family, the
following is quoted from her history of "Joseph Smith, the
Prophet": "My husband soon learned that ten or twelve men were
clubbed together, with one Willard Chase, a Methodist class-
leader, at their head; and A\rhat Avas still more ridiculous, they
had sent sixty or seventy miles for a certain conjurer, to come
and divine the place AA-here the plates Avere secreted."
And, according to Mrs. Smith, mobs were organized for the

52 Lights and Shadoavs of Mormonism
purpose of searching the house and neighborhood for the record :
"As soon as night came, the mob came also, and commenced
ransacking the place. They rummaged round the house, and
all over the premises, but did not come into the house. After
making satisfactory search, they Avent away.
"The next morning Ave found the floor of the cooper's shop
torn up, and the box which was laid under it shivered in pieces.
"In a few days afterAvards, Ave learned the cause of this last
move — why their curiosity led them in the direction of the
cooper's shop. A young woman by the name of Chase, sister to
Willard Chase, found a green glass, through which she could
see many very wonderful things, and among her great discoveries
she said that the saAV the precise place where 'Joe Smith kept
his gold Bible hid,' and, obedient to her directions, the mob
gathered their forces and laid siege to the cooper's shop.
" NotAvithstanding their disappointment in not finding the
plates in the shop, their confidence was not in the least shaken
in Miss Chase, for they still Avent from place to place by her
direction, determined to get, if possible, the much-desired object
of their search."
Sufficient data relative to the Smith family, and of the origin
of the "Book of Mormon" has been furnished to enable the
reader to form intelligent conclusions, and to follow the narra
tive doAA'n to the political period of the church in Utah.
It is only necessary to add that Martin Harris, Emma Smith
—the wife of the Prophet, and Oliver Cowdry, aided in the
translation of the record which was accomplished amid almost
continuous difficulties and persecutions, as it is alleged, by
members of the "sectarian" churches.

CHAPTER VI
the book op mormon— historical synopsis —
jaredites
In order that the reader may have an idea of Avhat the Book
of Mormon really is, the briefest possible historical synopsis
will be given.
At the time of the confusion of tongues that stopped Avork on
the ToAver of Babel, the "brother of Jared," Avhose name Avas
subsequently revealed to Joseph Smith to be Mahonri Morian-
cumr, was warned by the Lord to take his family and a few of
his friends and journey eastward to the wilderness bordering on
the Pacific Ocean. Under instructions of the Lord, several
"barges" were constructed in AAdiich the small colony crossed
the Pacific, and, presumably, landed on the east coast of the
Gulf of California. The colony gradually spread over Mexico,
and during the lapse of about two thousand years became a
great nation. Cities and temples Avere built, and a high state
of civilization attained. But, in time, rival factions precipitated
a civil war Avhich culminated in the entire destruction of the
inhabitants. Shiz and Coriantumr, the last survivors of the
contending forces, ended their blood-thirsty careers in a fero
cious duel to the death a short distance west of the Gulf of
Mexico. A record of the Jaredites had been kept by the proph
ets, or scribes designated by them. Those records were hidden
in a cave near the scene of the duel just mentioned, by Ether,
who Avitnessed the last act of the tragedy. The history of that
people forms the appendix to the Book of Mormon, and is named
the "Book of Ether."
By the Mormon people it is claimed that the mysterious ruins
of Mexico are the remains of the cities and temples built by the
Jaredites. NEPHITES AND LAMANITES
About 600 years B. C, a prophet named Lehi lived in
Jerusalem. In a dream he Avas Avarned of the troubles that
53

54 Lights and Shadows of Mormonism
would come upon Israel, of the captivity of the Jews, and Avas
told to take his family, consisting of his Avife Sariah, and his
sons, Laman, Lemuel, Sam and Nephi, and journey to the east
shore of the Red Sea, Avhich was obeyed.
Subsequently, Lehi sent his sons back to Jerusalem, Avhere
they induced Ishmael and his sons and daughters to join them
in the journey to the "promised land." While in Jerusalem,
Nephi, in order to obtain certain portions of the Old Testament,
or the record of the Jews, killed a relative named Laban. To
even those AAdio are devout believers of the ' ' divine authenticity ' '
of the Book of Mormon, and in the prophetic gifts of Nephi,
there comes the thought that the killing of Laban was altogether
unnecessary, treacherous and cowardly. But it was a time
when "might made right," and there was much in Nephi 's char
acter, as given by himself, that was most admirable. Laban 's
slave, Zoram, unintentionally aided in obtaining the records,
and was added to the expedition.
After the addition to the colony had arrived in the "wilder
ness bordering on the Red Sea," Lehi and his followers pro
ceeded by marches, coArering a period of several years, south
eastward to Avhat is believed to be the Persian Gulf. Under the
instructions of the Lord a ship was constructed in which the
colony crossed the Pacific Ocean and landed on the west coast
of South America. By some critics of the Book of Mormon it
is inferred that the landing was effected at a point in the
vicinity of which the city of Valparaiso was subsequently built.
Soon after the colony arrived in the promised land Laman and
Lemuel rebelled against the authority of their father. The chief
cause of the mutiny Avas found in their objection to the rather
arbitrary sway of their younger brother, Nephi, avIio was "fav
ored of the Lord" in dreams and visions, and thus ruled by
divine authority. In time the schism became so acute that
Laman, Lemuel and others whom they could induce, separated
themselves from the rest of the colony and became hunters.
Having abandoned industry, so strongly taught and urged by
Lehi and Nephi, the Lamanites became idle, filthy and cruel.
As a punishment for their rebellion and wickedness the Lord
cursed them with dark, copper-colored skins, and the Lamanites

The Book of Mormon 55
became the progenitors of the Indians, who subsequently over
ran this Avestern hemisphere.
The colony under the control of Nephi clung to the arts of
peace, and in time became a great and highly civilized people.
Cities were built in Chili, Peru and other lands to the north.
The Nephites were often harassed by their dark-skinned breth
ren, the Lamanites. And as the respective colonies increased
in numbers many sanguinary battles were fought. During all
the centuries in which the Nephites lived and flourished a record
of their achievements in civilization, their religion, including
numerous revelations, and in war, was kept by historians and
became consecutive "books" or sub-divisions in the Book of
Mormon. It Avas the stories of the customs and habits of the Nephites
with which the youthful Prophet Joseph, years before he even
saw the plates, amused his mother's family during the evenings,
and which so clearly proves that his fruitful mind was working
out the details of a really remarkable and interesting narrative.
ZARAHEMLAITES
Some twelve years after the departure of Lehi from Jerusalem
another colony left that city for the "promised land." Mulek,
the only surviving son of King Zedekiah, received a vision
warning him to leave his native country and journey to the
"promised land." Accordingly, Mulek selected a few faitliful
followers, and traveled nortlnvard to the Mediterranean Sea. A
boat Avas built in which the little colony embarked and sailed
out into the Atlantic Ocean. In due time they landed near the
mouth of the Magdalena River, in the vicinity of the present
city of Cartagena, on the south coast of the Caribbean Sea,
South America. Proceeding up the Magdalena River, which the
now arrivals named Sidon, the colony selected a site for perma
nent homes on the Avest bank of the stream. In time a great
city arose on the Sidon and Avas named Zarahemla. The rapid
increase of the inhabitants of that section of the Promised Land
compelled them to seek other localities, and to build other
cities to the south and west of "the chief city. They called them-

56 Lights and Shadows of Mormonism
selves Zarahemlaites, which was somewhat more euphonious than
would have been the harsher name of Mulekites.
The pressure of the Lamanites on the Nephites gradually
forced the latter northward until they discovered the people of
Zarahemla, with whom they united in defense of a common
cause. The union of the two peoples, who were thereafter known
as Nephites, enabled them to withstand the Samanites, whose
hatred of the white race had been intensified by centuries of
almost continuous warfare. Except for occasional skirmishes,
several hundred years of peace was enjoyed by the Nephites.
During the era of peace many more cities were built, colonies
extended northwestward clown, no doubt, to the Isthmus of
Panama. CHRIST VISITS NEPHITES
After His resurrection in Jerusalem, Jesus visited the Nephites
and established His church among them. During a brief period
the Nephites obeyed the commandments of the Lord. But dis
sensions soon split the people into warring factions. Weakened
by internecine strife the Nephites became an easy prey to their
old enemy the Lamanites. One after another the Nephite cities
were abandoned, and the inhabitants forced nortliAvard along the
Isthmus towards North America. After retreating through east
ern Texas the Nephites pursued a northeasterly course into the
country now known as northern Neiv York.
The last desperate stand of the Nephites was made in the
vicinity of the hill Cumorah from which the gold plates were
obtained by Joseph Smith.
It Avas then about 420 years after Christ, and the Nephites
had been falling back during about one hundred years from the
city of Zarahemla to Cumorah.
In the last great battle that raged around Cumorah 230,000
of the Nephites were slain. The few that escaped death in the
last mighty conflict Avere soon overtaken by the Lamanites, and
the annihilation of the race effected.
Moroni, the last of the Nephite Prophets, witnessed the
destruction of his people, then completed and sealed the record
and deposited it in Cumorah. (A gilded statue of Moroni now

The Book of Mormon 57
crowns the east spire of the great Mormon temple in Salt Lake
City.) The historical portions of the Book of Mormon are so inter
mixed with alleged revelations, doctrinal disquisitions, rebukes,
admonitions, personal items and unnecessary verbiage that the
untangling of the narrative is an almost interminable task for
those whose time for reading is abridged by the ordinary affairs
of life.
It is claimed by Mormon writers and speakers that the ruins
of ancient cities found in the northern part of South America
are the remains of some of the cities reared by the Nephites. It
is also claimed that the account given in the Book of Mormon
of those cities antedates by several years the discovery of them
as ruins, and that Joseph Smith, the translator of the Book of
Mormon, had no means of knowing of the existence of the ruins
during the period of translation. On the secular evidences just
enumerated, Mormon missionaries chiefly rely in their efforts to
make converts.
When divested of the immaterialities there is a plausibility to
the narrative that to those unaccustomed to, or incapable of,
analysis is difficult to parry. One thing is absolutely certain ;
Lyman Spaulding did not Avrite the Book of Mormon. The
book is the offspring of Joseph Smith's fertile and highly
imaginative brain, or he translated it as alleged.
After an exhaustive study of the Book of Mormon there is no
hesitancy on the part of the writer in affirming that the author
of ' ' Robinson Crusoe, " " The Swiss Family Robinson " or " Gul
liver 's Travels," could have written the Book of Mormon. And
there should be hesitancy on the part of intelligent men and
Avomen to reflect on the intelligence of the Almighty to the
extent of charging Him Avith having been an accessory, before
or after the fact, in the production of the Book of Mormon.

CHAPTER VII
CHURCH ORGANIZATION EFFECTED — ITS POLITICAL STATUS DEFINED
BY THE PROPHETS
In obedience to reArelation the Church of Jesus Christ of
Latter-day Saints Avas organized on the sixth day of April, 1830,
at Fayette, Seneca County, Ncav York. On that date six per
sons, only, comprised its membership — that is, those who Avere
present. As a matter of course the organization Avas incomplete. But
as fast as members Avere added, and suitable men oould be found,
apostles, seventies, elders, priests, teachers and deacons Avere
ordained to their respective callings. In fact, the Avork of organi
zation, like the ' ' higher doctrines, ' ' of the Church, Avas an evolu
tion that was compelled to wait on revelations, which the Prophet
began receiving for the church on the day of its organization.
The first revelation given to the church Avas to the effect that
a history, or record, should be kept in which Joseph Smith
should be called a "translator," "prophet," "seer," and "elder
of the church," and an "Apostle of the Lord Jesus Christ."
That the spirit of meekness by Avhich the gentle Nazarene
won his following Avas conspicuous by its absence is amply proved
by Mrs. Lucy Smith's biography of herself and Joseph, one
instance of which will be given. Very naturally the curiosity of
the people for miles around was aroused by reports of ' Joe
Smith's gold Bible" and its translation by means of the "Ufim
and Thummim. " Also the peculiar tenets of the neAv faith Avere
a matter of intense interest among a people whose chief source of
local information Avas by means of neighborhood gossip that
preceded the country newspapers as a means of intercommuni
cation. Soon after the translation of the record, several gentle
men called on Mrs. Smith and asked:
"Mrs. Smith, Ave hear that you have a gold bible; Ave have
come to see if you will be so kind as to show it to us."
"No, gentlemen," said I, "we haA'e no gold bible, but Ave have
68

Church Organization Effected 59
a translation of some gold plates, which have been brought
forth for the purpose of making knoAvn to the world the plain
ness of the gospel, and also to give a history of the people which
formerly inhabited this continent." I then proceeded to relate
the substance of what is contained in the Book of Mormon,
dAvelling particularly upon the principles of religion therein con
tained. I endeavored to show them the smilarity between these
principles, and the simplicity of the gospel taught by Jesus
Christ in the New Testament. ' ' NotAvithstanding all this, ' ' said
I, "the different denominations are very much opposed to us.
The Universalists are alarmed lest their religion should suffer
loss, the Presbyterians tremble for their salaries, the Methodists
also come, and they rage, for they AArorship a God without- body
or parts, and they know that our faith comes in contact with
this principle."
After hearing me through, the gentlemen said, ' ' Can we see
the manuscript, then?"
"No, sir," replied I, "you cannot see it. I have told you
what it contains, and that must suffice."
The predominating trait in men is that of egotism, and is
more conspicuous in the unlearned than in the learned. ' ' There
is a pride of ignorance that is greater than the pride of knowl
edge." And in no branch of human research is that pride so
conspicuous as in religion and politics— on hardly any other
topics are men so sensitive and "touchy."
In the proselyting of the Prophet and his folloAvers there was
nothing of delicate persuasion. They, knew they were right and
went after the "sectarians" Avith bare knuckles of Avhich the
quotation just made from the "arguments" of the Prophet's
mother is a fair sample.
As a matter of course, many of the professors of other relig
ions Avere highly incensed because of the arrogance of the Mor
mon missionaries which they frequently resented Avith physical
force. The alternative of the being "eternally damned" or the
acceptance of the new gospel invited both contempt and friction.
The mistaken policy of the opponents of Mormonism soon
placed in the hands of the followers of the modern Prophet a
new weapon— the cry of "persecution." It was the last evi-

60 Lights and Shadows of Mormonism
dence the Saints required to prove to them that they were,
indeed, the true, exclusive disciples of Him crucified.
In order that one may more clearly understand the exact
position of the Mormon church in its claim of absolute exclusive-
ness, and its God-given right to govern its members, spiritually
and temporally, and the world politically, a few excerpta from
the Avritings and sermons of the Mormon apostles and other
leaders of their church Avill be given. And in so doing it will
be necessary to quote from sermons and Avritings of the presi
dents and apostles of the Moromn church from its inception
down to the present time. An attempt is made to give the
excerpta in the order of their relation.
' ' The first principle of our cause and work is to understand
that there is a prophet in the church, and that he is at the head
of the Church of Jesus Christ on earth. Who called Joseph
Smith to be a prophet? Did the people or God? God, and not
the people, called him. Had the people gathered together and
appointed one of their number to be a prophet, he would have
been accountable to the people, but, inasmuch as he was called
by God, and not by the people, he is accountable to God only, and
the angel who committed the gospel to him, and not to any man
on earth. The twelve apostles are accountable to the prophet
and not to the church for the course they pursue, and we have
learned to go and do as the prophet tells us." — Brigham Young
in 1843; "Millenial Star," Volume 21, page 741.

"Listen to that which you have heard today from brother
Brigham ; he is our leader, our Prophet, our Priest, and our Gov
ernor—the Governor of the Territory of Utah. In him is every
power and key of celestial life and salvation, pertaining to every
person there is on this earth, and that is a principle Avhich but
few persons realize. "— Heber C. Kimball; "Journal of Dis
courses," Vol. 3, page 197. January 27th, 1856.

' ' Noav, whatever I might have obtained in the shape of learn
ing, by searching and study respecting the arts and sciences of
men— whatever principles I may have imbibed during my scien
tific researches, yet, if the prophet of God should tell me that

Church Organization Effected 61
a certain principle or theory which I might have learned was
not true, I do not care what my ideas might have been, I should
consider it my duty, at the suggestion of my file leader, to aban
don that principle or theory. "—Apostle Wilford Woodruff;
"Journal of Discourses," Vol. 4, page 83. April 9, 1857.

"The fact of the matter is, Avhen a man says, 'You (Joseph
F. Smith) can direct me spiritually, but not temporally,' he lies
in the presence of God ; that is, if he has got intelligence enough
to knoAV what he is talking about."— President Joseph F. Smith.
From sermon in Provo, A.pril, 1896.

Out of the thousands of similar utterances that proA^e beyond
controversy the law of unquestioning obedience to the "Prophet,
seer and revelator, " who, at any time, stands at the head of
the Mormon church, the foregoing excerpta are ample to prove
that any Mormon has a choice between abject political slavery
A\'ithin the church, or freedom outside the church.
That the Mormon church, by virtue of its claimed divine
origin and authority, is a political organization is abundantly
proved in the following quotations from the writings and sermons
of its leaders. Apostle Orson Pratt begins his tract, ' ' The King
dom of God," (Part I) with the following unequivocal and
significant declaration :
"The Kingdom of God is an order of government established
by divine authority. It is the only legal government that can
exist in any part of the universe. All other governments are
illegal and unauthorized. God, having made all beings and
worlds, has the supreme right to govern them by his own laws,
and by officers of his own appointment. Any people attempting
to govern themselves by laws of their own making, and by offi
cers of their own appointment are in direct rebellion against
the Kingdom of God."
At the beginning of the next paragraph Apostle Pratt wrote :
"The Kingdom of God is a theocracy. And as it is the only-
form of government which Avill redeem and save mankind, it
is necessary that every soul should be rightly and thoroughly
instructed in regard to its nature and general characteristics:

62 Lights and Shadows of Mormonism
the beauty, glory', poAArer, wisdom, and order, of the Kingdom of
God may be more fully understood by a careful examination of
the following subjects."
"What then, has been the position of the world for genera
tions past ? They have been governed by rulers not appointed o f
God ; if they were appointed by Him, it Avas merely as a scourge
to the people for their Avickedness, or for temporary rulers in the
absence of those whose right it Avas to govern. They had not
the legitimate rule, Priesthood, and authority of God on the
earth, to act as His representatives in regulating and presiding
over the affairs of the kingdom."
' ' Perhaps it may be avoII, at this stage of my remarks, to give
you a short explanation of my ideas on government, legitimacy,
or Priesthood, if you please. The question, 'What is Priest
hood?' has often been asked me. I answer, it is the rule and
government of God, Avhether on earth, or in the heavens ; and it
is the only legitimate power, the only authority that is acknowl
edged by Him to rule and regulate the affairs of His kingdom. ' '
—Apostle John Taylor; "Journal of Discourses," Vol. I, page
224. April 8th, 1853.
In the same sermon, page 230, Apostle Taylor adds to the
above the following plain declaration :
"Let us now notice our political position in the world. What
are we going to do? We are going to possess the earth. Why?
Because it belongs to Jesus Christ, and he belongs to us, and
Ave to him ; we are all one, and will take the kingdom and possess
it under the whole heavens, and reign over it for ever and ever.
Now, ye kings and emperors, help yourselves, if you can. This
is the truth, and it may as well be told at this time as at any
other." "The Lord God Almighty has set up a kingdom that will
sway the sceptre of power and authority over all the kingdoms
of the world, and will never be destroyed. It is the kingdom that
Daniel saAv and Avrote about. It may be considered treason to
say that the kingdom Avhich that Prophet foretold is actually set
up ; THAT we cannot help, but we know it is so, and call upon

Church Organization Effected 63
the nations to believe our testimony."— President Brigham
Young; "Journal of Discourses," Vol. I, page 202. April 6th,
1854.

In the foregoing quotations, Apostle Orson Pratt, a "prophet,
seer and revelator ' ' of the church, declares that the Kingdom of
God is a theocracy, and that, as the "Church of Jesus Christ
of Latter-day Saints," it was established by the founder of
Mormonism. Apostle John Taylor unreservedly declared that the King
dom of God is governed by the (Mormon) "Priesthood" under
the direct supervision of God. And further, that it has a
"political position," standing or mission "in the Avorld."
President Brigham Young adds the high warrant of his
endorsement to that of the other prophets, or vicegerents, of
Jehovah, and each of them directly, or indirectly, hurls defi
ance at all earthly governments, Avhich, of course, includes the
Government of the United States.
To the facts just stated, add the other fact of unquestioning
obedience on the part of the Saints, or subjects of the "Kingdom
of God," and the further fact that the Saints in their general
semi-annual conferences, and in their local quarterly conferences,
' ' raise their right hands ' ' toward heaven and in the most solemn
manner vote to "sustain" the church leaders as "prophets, seers
and revelators," and we have every element necessary to the
existence of an imperium in imperio, or a theocratic kingdom
within, and politically superior to, the Government of the
United States.
Such was the alien and despotic religio-civil government
launched by Joseph Smith, the Prophet, on the sixth day of
April, 1830, and Avhich, from its infancy, was destined to become
a disturbing factor in the Government, and within less than
seventy years to absolutely control one State and to hold the bal
ance of power in several States of the richest portions of the
intermountain country of Western America.
There is little surprise that unbelievers who Avere in direct
contact with the neAV "Kingdom of God," with its arrogant
claims of divine authority in things temporal, Avere disgusted

64 Lights and Shadows of Mormonism
and inclined to A'igorous opposition. Even the Prophet's uncle,
Jesse Smith, Avho had superior advantages for investigating the
evidences of the divine origin of Mormonism, scornfully rejected
the supernatural claims of his nephew.
Such Avas the stormy sea upon which the Mormon bark was
launched. From the day of its organization doAvn to the present
time, Avhenever the pilots of the ' ' good old ship Zion ' ' needlessly
ran her into the breakers, or Avhenever she sprung a leak, the
captains and crew have cried out, "Persecution! Persecution!
Persecution ! ' '

CHAPTER VIII
MISSOURI, THE ORIGINAL GARDEN OF EDEN — PRESENT "LAND OF
ZION," AND FUTURE SITE OF THE " NEW JERUSALEM"
It is necessary to here retrace our steps and introduce a
number of able men Avho became converts to the Mormon relig
ion prior to the organization of the new church in 1830. They
were : Orson Hyde, Parley P. Pratt and his brother Orson Pratt,
each of whom rose to distinction as orators and writers ; Sidney
Rigdon, Brigham Young, Wilford Woodruff, Heber C. Kimball,
Willard Richards, Edward Partridge and Lorenzo Snow. There
were other strong and able men who early became converts to
the neAV faith and who, like nearly all those whose names arc
given above, were not present at the organization of the church
in 1830. Each of them, however, soon became actively identified
with the church and played prominent parts in the sifting scenes
of drama and tragedy which rapidly succeeded oaeh other in the
checkered career of the Saints.
In addition to the brains Avhich those men brought to tho aid
of the Prophet, several thousand converts had been added to
the church which Avas then in a position to carry on an aggressive
campaign of proselyting. And had the Prophet possessed ordi
nary financial and executive ability, and average practical judg
ment, Missouri, Illinois and contiguous States, instead of the
intermountain region, Avould noAV be in a death struggle with
the Mormon church for political supremacy.
Soon after the organization of the church, the Prophet
received a revelation to move the infant sect from Fayette, New
York, to Kirtland, Ohio, Avhere a small temple Avas subsequently
erected. In obedience to a revelation received during the autumn of
1830, Oliver CowdryT, Parley P. Pratt and tAAro other elders Avere
sent on missions to preach to the Lamanites in the State of Mis
souri. According to the Book of Mormon, and other less ancient
revelations given through Joseph Smith, the Lamanites, or Amer-
65

66 Lights and Shadows of Mormonism
ican Indians, are to play an important part in the final tri
umphant tragedy which will mark the political ascendency of
Mormonism over North America. Hence the importance of the
early conversion of the Lamanites. (OAving to the gigantic cam
paign of conversion and conquest Avhich, it is alleged, the Lord
mapped out for the youthful Prophet, and the scant time and
means vouchsafed by the Lord in which, and by which, to accom
plish it, the conversion of the Lamanites has been well nigh
abandoned. And it is pertinent to remark that if the Lord doesn 't
hurry up his "marvelous Avork, and a Avonder" there won't be
enough pure-bred, uncivilized Lamanites in existence to perform
the Avork of fearful slaughter that is their mission by virtue of
the revelations.)
The flattering reports which Elders Cowdry and Pratt gave
of the richness of the Missouri soil, the vast unappropriated
resources and genial climate, no doubt suggested to the Prophet
the thought that Missouri would be a favorable "gathering place
for modern Israel." HoAvever that may be, during the June
conference, 1831, the Prophet received a revelation to the effect
that he and Sidney Rigdon should go to Missouri, and that the
future inheritance of the Saints Avould be made known unto
them. (See Roberts' "Missouri Persecutions," page 38.)
Joseph and Rigdon arrived in Independence during the ensu
ing July, and soon received definite information from the Lord
that Missouri Avas, indeed, the "Land of Zion," and that "the
place now called Independence, is the center place, and the spot
for the temple is lying westward, upon a lot that is not far from
tho Court House."— "Doctrine and Covenants," Sec. 57. On
August 7th, 1831, the Prophet and his brethren dedicated the
hill upon which the temple Avas to bo built during that gener
ation. The Saints were delighted with the rapidity with AAdiich tho
Avork of the Lord was progressing, and AArith their future inheri
tance as described by those who had visited it. Their extrava
gant ideas relative to their God-given right to occupy Missouri
as an "everlasting inheritance" for themselves and their pos
terity Avere fully justified by tho frequent and fervid revelations
their trusted Prophet Avas receiving on that subject. Excerpta

Missouri, the Original Garden of Eden 67
from a few of those revelations are interesting, as well as
necessary, and are given herewith:
"Verily this generation shall not pass away until a house
shall be built unto the Lord, and a cloud shall rest upon it,
which cloud shall be even the glory of the Lord, which shall fill
the house; . . . the sons of Moses, and also the sons of
Aaron shall offer an acceptable offering and sacrifice in the
house of the Lord, which house shall be built unto the Lord in
this generation, upon the consecrated spot as I have appointed."
For the remainder of the above revelation see "Doc. and Cov.,"
Sec. 84.
The youngest of that generation is now more than seventy-
seven years old; and inasmuch as the " lledrickites, " an alleged
' ' apostate ' ' branch of the Mormon church, hold the title to
"Temple Hill," and for AA'hich they "will not take all the gold
in the world," the effort to fulfill that prophecy by the Utah,
or "Brighamite" church is being Avatched with deep interest
by the members of the several branches, or off-shoots, from the
original Church of Jesus Christ of Latter-day Saints.
The pioneers of Missouri Avere largely from the Southern
States. They took their slaves Avith them and put them to work
on the rich alluvial soil of the river bottom lands Avhich they
appropriated. Missouri came nearer to being a pioneers' paradise than any
locality, except Kentucky, on the North American continent.
Bee trees and honey Avere everywhere. The timber land
SAvarmed with wild turkeys. Deer ranged in the Avooded hills,
while antelope and even buffalo were abundant on the western
prairies. The slaves did nearly all the work, and thus left the whites
Avith ample leisure for hunting, horse racing and other pursuits
so dear- to the hearts of Southern planters.
The unrestrained environment of the pioneer tends to arouse
the latent nature of primeval man. No matter Iioav highly
"civilized" the man, the freedom of pioneer life, Avill, as a
rule, soon awaken the worst, and the best, that is in him. The
most conspicuous trait that will be aroused is jealousy of that
which he conceives to be his "rights." And his "bill of rights"

68 Lights and Shadows of Mormonism
is generally gauged by the quantity of aggressiveness he may
have inherited. And it was generally his excessive aggressive
ness that sent him west. Under pioneer conditions each man
beeame a laAV unto himself and continued so until civil law
became supreme.
The frontier of any country has been the refuge of adven
turers and of criminals driven from laAV-abiding communities.
And Missouri had her full share of the latter. In fact, Mis
souri had her proportion of the best and worst types of
humanity. Owing to the increasing hostility of the men of the North
towards the extension of slavery into neAV territory the slave
holders of Missouri were acutely jealous of their "rights" in
that respect, and were bitterly opposed to anti-slavery advocates
settling among them.
The greater portion of the Saints Avere from the New England
and middle States, and Avere imbued Avith puritanical ideals of
life, morally and industrially. Like all other Northeners they
were also imbued Avith an undying hatred of slavery. Another
factor Avhich presaged trouble for the Saints in Missouri was
that Mormonism, in some respects, Avas so alien to all other
Christian faiths that they had found it to be impossible to live
in peace in the eastern communities. They were intensely
devoted to their faith, and fanatically serene in the belief that
God was always Avith them and Avould guide them on to certain
victory over all their "enemies."
The Saints hailed with joy the revelation setting apart and
consecrating the "land of Missouri as a gathering place for the
Lord's chosen people." In dreams and visions they saw the
' ' promised land ' ' dotted with the homes of the ' ' Saints of God. ' '
They saAv the ' ' New Jerusalem ' ' in glittering splendor rise from
the ancient site of the Garden of Eden. In the midst of the city
they saw a magnificent temple reared by the Saints to the wor
ship of their God upon whom, they believed, they had a close
monopoly. They saAv the cloud by day, and the pillar of fire
by night hovering over the sacred "temple of our God." In
visions they saw the coming of the Son of Man in majestic power
and glory to rule over the Avorld AA'hich they had aided to par-

Missouri, the Original Garden of Eden 69
tially redeem, and which they would aid in bringing under the
dominion of the Prince of Peace. Such, in substance, were the
revelations received by their Prophet, and such were the supple
mentary dreams of the Latter-day Saints.
Thus Avas the previous arrogance of the Saints increased and
strengthened by the added importance warranted by those later
revelations regarding the "Land of Zion" in Missouri.
The fact that the Prophet led his people into the very jaws
of death which opened wide in Missouri proves the absolute
sincerity of his faith in his own supernatural gifts. In truth,
his confidence in the genuineness of the revelations he believed
that he received Avas such that, seemingly, he was incapable of
reasoning from cause to consequence.
The conquest of Missouri Avas, however, to be one of peace by
purchase, if that were possible. The Saints Avere admonished to
turn into the treasury all of their surplus funds for the pur
chase of land. The church Avould then parcel out to each head
of a family. an "inheritance" of land sufficient for their needs,
the occupancy of which was to be contingent on his faithfulness
and loyalty to his religion. Thus was the "spiritual" and
"temporal" completely merged, and with the disadvantage to
the church in that if a man lost his faith in the "spiritual" part
of Mormonism, he AA'ould be compelled to be a hypocrite in order
to continuue his grip on the "temporal" part of his religion.
Thus, it was that the Prophet hoped, in western parlance, to
secure a "lead-pipe cinch" on his folio Avers.
Through the preaching of Oliver CoAvdry and Parley P. Pratt
to the Lamanites in Missouri, and, incidentally, to the whites, the
old settlers had advance information of the doctrines of the
Saints, and in a vague way, of the designs of the church upon
their commonAvealth.
During his visit to Missouri the Prophet formed some very
decided opinions regarding the intellectual and moral status of
the old settlers, Avhich, no doubt, he freely expressed to the
Saints. Joseph's autobiography contains the folloAving:
"But our reflections were great, coming as Ave had from a
highly cultivated state of society in the East, and standing now
upon the confines, or western limits, of the United States, and

70 Lights and Shadows of Mormonism
looking into the vast wilderness of those who sat in darkness;
how natural it was to observe the degradation, leanness of intel
lect, ferocity and jealousy of a people that Avere nearly a century
behind the times, . . . "
The Lord, through Joseph, intensified the interest of the Saints
by revealing to them that the Garden of Eden was planted in the
favored land of Missouri. It was near Independence that the
first love story ever told on this planet was whispered in the
ear of Eve. It was there that Cain and Abel frolicked in their
youth, and dreamed not of the tragedy that aAvaited them. It
was in Missouri that Joseph discovered one of the altars upon
which our venerated ancestor— "our Father and our God"—
offered sacrifices. Also, in that favored land, the Prophet dis
covered the grave of Adam.
Could the people of Missouri be made to realize the historic
value of their State, and of the genuineness of the archaeological
treasures which exist within her borders, and at the same time
convince the people of the world of those important alleged
facts, it would become an asset so vast that it would fully com
pensate them for the slight trouble they have had with the
Saints, and go far towards rewarding them for the trouble
that surely awaits them when the Saints return to the Missouri
"Land of Zion."
In addition to the veneration that the archaeological discov
eries of Joseph inspired in the hearts of the Saints for the "Land
of Zion," their faith was strengthened, and their cupidity
aroused, by the folloAving revelation received by the Prophet in
Kirtland in 1831 :
"I will consecrate the riches of the Gentiles unto my people
Avhich are the house of Israel. "—"Doc. and Cov.," Sec. 42.
"If ye are faithful ye shall assemble yourselves together to
rejoice on the land of Missouri, Avhich is the land of your inheri
tance, which is now the land of your enemies. "—"Doc. and
Cov.," Sec. 52.

And as if opening the door for reprisals with which the
Saints Avere subsequently charged, the following from a vevela-

Missouri, the ( >riginal Garden of Eden 71
tion given in Kirtland, September 11th, 1831, "Book of Com
mandments," Chapter 65, is herewith quoted:
"Behold it is said in my laAvs, or forbidden to get in debt
to thine enemies; but behold it is not said at any time, that
the Lord should not take when he pleased and pay as seemeth
him good.
"Wherefore ye are agents, and ye are on the Lord's errand;
and whatever ye do according to the will of the Lord, it is
the Lord's business, and 'il is the will of the Lord to provide for
his Saints, in the last days, that they may obtain an inheritance
in the land of Zion."

CHAPTER IX
SAINTS COLONIZE MISSOURI — expulsion
The greater portion of the Saints in the Eastern States were
poor, and the demands on their slender means to meet the
expense of publishing church books, of supporting Joseph and
his aids while translating the Bible (St. James translation) and
other expenditures, kept them in a condition of poverty. Aside
from the reverent fascination which the "Land of Zion" held
for the Saints, lands were abundant and productive, hence they
wore eager to enter upon the "inheritances" which the Lord had
provided for his chosen people, and when the signal Avas given,
the Saints lost no time in moving to Jackson county, Missouri.
There is abundant evidence that, from the day of their advent
in the "Land of Zion," the Saints were aggressively persistent
in their divinely authorized claim to the country, and inci
dentally, to the political control of thoir magnificent inheritance.
In the estimation of the Saints, the alleged drunkenness, pro
fanity and horse racing of the Missourians Avere sufficient to
justify the former in assuming an air of lofty contempt for the
"old settlers." And the Almighty Avas their high warrant for
regarding the Missourians as being "enemies of the Saints."
A class of people infinitely more patient and tolerant than the
Missourians would have vigorously resented the divine claims
of the Mormons to the country the former had Avon for them
selves and their posterity. To the Missourians the religion of
the Saints Avas excessively distasteful, Avhile the theocratic form
of government Avhich they proposed to fasten on the old settlers
Avas alien to the spirit of democracy, and a prospective usur
pation of the functions of civil government.
In the presence of such conditions there should be no surprise
that the people of Jackson county became restive Avithin the
shadow of the ecclesiastical cloud that had begun to form over
Missouri, and that was gathering in portentous size and black
ness on the eastern horizon. 72

Saints Colonize Missouri— Expulsion 73
As before pointed out, the. Saints Avere opposed to slavery,
and were Whigs by instinct and education ; Avhile the Missourians
were generally Democrats and slave owners. Whether true u-
false, the non-Mormons, or "Gentiles" as the Saints called them,
accused the new-comers of tampering Avith the loyalty of the
slaves. The missionary Avork of the Mormons among the "Lamanites"
(Indians) Avas construed by the first settlers as a menace to the
peace of the State, in that they inferred that the aid of the red
skins was being invoked as one of the agencies by which the
Lord would give the ' ' Land of Missouri as an everlasting inheri
tance to the Saints of the Most High."
The leaders of the Saints and their historians have stoutly
denied that there was any tampering with the slaves or wi th the
Lamanites; and that is doubtless true. But the people of
Jackson county, through the preaching of the Saints, understood
the close relationship of the Lamanites to the Book of Mor
mon, upon which Mormonism is founded. And the apprehen
sions of the Missourians Avere fully justified by the knoAvledge
they had gained of the divinely-predicted part the Indians Avere
to 2>erform in aiding the Saints to obtain political control of this
continent. Early in 1832, the passive opposition to the Saints ceased,
and active hostility was manifested by stoning some of the
houses of the Saints, shooting their livestock and burning their
haystacks. About one thousand Saints had settled in Jackson county.
Many of them Avere very poor. The eastern Saints had full
faith in the words of their Prophet Avho had said that "Zion is
a land flowing with milk and honey," and they were anxious
to possess it. Bishop Partridge and other leaders in Independ
ence, and Joseph in Kirtland, endeavored to temporarily restrain
the enthusiasts from rushing to Zion, bnt Avithout avail.
The Saints had established a printing plant at Independence,
and Avere publishing the "Evening and Morning Star" which, too
often, contained intemperate matter on the subject of the
Saints' mission in Missouri, and quasi-challenges to the old set
tlors to thwart the purposes of the Almighty. In pursuing that

74 Lights and Shadows of Mormonism
course, however, the Saints had the high warrant of theii
Prophet, who, by frequent revelations, encouraged his follow
ers in Missouri to stand firm in the presence of ' ' their enemies.
On August 2nd, 1833, the Lord, through Joseph, said to Apostle
Farley P. Pratt: "Surely, Zion is the City of our God, and
surely Zion cannot fail, neither be moved out of her place; for
God is there, and He has SWORN by the power of His might
to be her salvation and her high tower." (, Pratt's Autobiog
raphy, page 100.) Again, on December 6th, 1833, the Lord,
through Joseph in Kirtland, in the folloAving unequivocal
language, sought to encourage the Saints in Missouri to cling
to the many previous promises of the Lord to the effect that
Zion— "the people of the pure in heart," should "not be moved
out of her place": "ZION SHALL NOT BE MOVED OUT
OF HER PLACE, notwithstanding her children are scattered.
And, behold, there is no other place appointed than that which
I have appointed, for the work of the gathering of my Saints
until the day cometh Avhen there is no more room for them."
-"Doc. and Gov.," Sec. 101.
Conditions became so acute that the non-Mormons issued a
call for a mass meeting of the residents of Jackson county on
July 20th, 1833.
The meeting was largely attended, and a manifesto was formu
lated that set forth their grievances against the Saints. The
latter Avere charged with being fanatical dupes of an alleged
Prophet who holds "personal communication and converses face
to face Avith the most High God," of "speaking in unknown
tongues," and "healing the sick," all of which were either
delusions or knavery. The serious charge, liOAvever, Avas worded
as follows :
"They declare openly that the Lord has given them this
County of land, and that sooner or later they must and will
have possession of our lands as an inheritance;" etc.
Let any man, saint or sinner, divest himself of personal bias
and he will readily concede that the charge last quoted was most
serious, and that it Avas abundantly Avarranted by the daily
talk of the Saints AAdio Avere, as they most sincerely believed,
merely quoting the Avords of the Supreme Being. And at the

Saints Colonize Missouri— Expulsion 75
rate of the then increase of the Saints over the "Gentiles," the
Missourians could discern the time when Jackson county would
be under the political control of the Prophet and his followers.
The manifesto declared for the removal of the Saints at once,
"peaceably if we can, forcibly if we must/' from Jackson
county. Be it said to the credit of Governor Dunklin that he did all
that he deemed possible in the interest of justice and peace,
to avert the storm that was swiftly enveloping the Saints. All
Mormon speakers and historians, in treating of the Missouri
persecutions, blame the governor for not using the militia in
defense of the Mormons. Governor Dunklin made the effort,
but soon discovered that the militia could not be depended upon,
and that a serious effort to use them would precipitate civil
war Avithin his State.
The governor's efforts to conserve peace were earnestly sec
onded by many of the conservative people of Missouri, and
especially of Jackson county, but to no avail.
In defiance of law, the mob organized and proceeded to carry
out its program of rapine and plunder.
The presses, type and other material of the "Evening and
Morning Star" were destroyed, and the succeeding months were
marked by frequent collisions between the Saints and small
bands of moboerats. THE REDEMPTION OF ZION
On February 24th, 1834, one of the most inexplicable events
that has ever been recorded in the erratic career of the Nine
teenth-Century Prophet, occurred at Kirtland. Seemingly in
defiance of every rule of common sense, Joseph received a reve
lation to the effect that he must collect a body of men and
go and "redeem Zion." Joseph was to obtain five hundred men
if possible, if not, three hundred would answer, or even one
hundred, but he must not go with less than one hundred.
With his usual energy the Prophet immediately undertook to
carry out the Lord's commission.
Starting with one hundred and fifty men the company
increased to about two hundred before they reached Missouri,

76 Lights and Shadows of Mormonism
The little army Avas organized into companies of ten, with a
captain over each ten, and a commanding office]- in the person
of the Prophet. An officer to drill the men was also chosen, and
the strictest discipline enforced. In every sense of the word it
was a military camp, the objective point being Missouri, and if
necessary, to redeem the Saints Avith force of arms.
But one incident that occurred on the march to Missouri will
be mentioned, and is quoted in full from Roberts' "Missouri
Persecutions, ' ' page 135 : "zelph"
"After crossing the Illinois River, Zion's Camp passed many of
those mysterious earth mounds so common in that section. Mys
terious mounds, no, not mysterious to them, for they had with
them the record of those who erected them — the Nephites and
Lamanites, or, more likely still, the people of Jared.
"While encamped on the western bank of the Illinois, Joseph
and others ascended one of the high mounds from Avhich they
could overlook the tops of the trees, and see the prairies beyond.
On top of the mound they found three stone altars, erected one
above the other, 'according to the ancient order,' said Joseph.
Human bones Avere scattered about on the face of the ground;
and after moving about a foot of soil from the crown of the
mound, they found the skeleton of a man nearly complete.
Between his ribs was a stone arrowhead, which, doubtless, had
produced his death.
"The visions of Joseph's mind the folloAving day wen; opened,
and he learned that this man whose skeleton they had found was
named Zelph. He Avas a white Lamanite; the curse of the black
skin had been taken aAvay from him because of his righteous
ness. He was a noted character, a warrior and chieftain under
the great prophet Omandagus, who was known from the hill
Cumorah to the Rocky Mountains. He was killed in the last
great struggle between the Lamanites and Nephites by the
arrowhead found betAveen his ribs."
Notwithstanding the military pomp that attended the advent
of "Zion's Camp" into Missouri, it was a total failure so far
as the "redemption of Zion" Avas concerned. It would seem

Saints Colonize Missouri— Expulsion 77
that the peaceful negotiations Avith Governor Dunklin and
other State officers, entered into by the Prophet, Avould have
been fully as successful without the farcical military display
that signalized the advent of Joseph into Missouri. The only
tangible effect it had was to further incense the Missourians
against the Saints.
The Lord, because of the "unfaithfulness of his people" as
the Prophet alleged, seemed to haA'e forsaken them, and finding
themselves outnumbered, they agreed to move north into Clay
county, Avhere vacant land was abundant. Another advantage
was that the Missouri River and many miles of sparsely settled
territory Avould be between the Saints and their relentless foes
in Jackson county.
It was early in November, 1834, Avhen the Saints began their
exodus from their inheritances in Jackson county.
The suffering from cold and hunger endured by the Saints
during their march over the bleak prairies is graphically . and
eloquently told by Elder B. IT. Roberts, and by other Avriters
who have no sympathy with the Mormon religion. And all
agree that the patience and fortitude of the Saints Avere a
remarkable vindication of their sincerity and devotion to their
faith. The entire population of Clay county, at the date of the
arrival of the Saints, Avas about six thousand souls. The old
settlers offered no resistance to the entrance of the Saints, and
in many cases treated them Avith kindness and hospitality. In
fact, the treatment of the Clay county people was such that
they were dubbed "Jack Mormons" by the Jackson county
residents, Avho did all in their power to create trouble between
the old settlers and the Mormons.
The Saints also settled in the adjoining counties of Daviess
and Caldwell.
About three years of peace folloAved the arrival of the Saints.
And had they been able to have kept silent about the land of
Missouri having been set apart and "consecrated as an everlast
ing inheritance" for themselves and thoir posterity, results
might have been entirely different.
W. W. Phelps, former editor of the "Evening and Morning

78 Lights and Shadows of Moe:monism
Star," and one of the leading Mormons in Missouri, in a letter to
the Prophet in Kirtland, cited the principal cause for the tempest
that was again to burst on the devoted followers of Josepli
Smith. An extract from the letter, printed in the "Millennial Star,"
Vol. XIV, page 646, Liverpool, England, is given herewith:
"Our people fare very well, and, when they are discreet,
little or no persecution is felt."
During the three years of comparative peace enjoyed by the
Saints, the city of Far AVest, Adam-ondi-ahman and other
towns had been established.
But the remarkable activity of the Saints' memories of reve
lation, and their credulity in the matter of its fulfillment, out
weighed the memory of their expulsion from Jackson county.
They distinctly remembered the following :
"I have delivered thine enemy into thine hands, and then if
thou wilt spare him, thou shalt be rewarded for thy righteous
ness. Nevertheless, thine enemy is in thine hands, and if thou
reward him according to his Avorks thou art justified; if he has
sought thy life, and thy life is endangered by him, thine enemy
is in thine hands and thou art justified." — "Doc. and Cov.,"
Sec. 98.
The foregoing Avas supplemented and accentuated by events
that occurred in the Kirtland temple at the date of its dedi
cation. The following account of those events is from the auto
biography of the Prophet, "Millenial Star," Vol. XV, pages
727-728. About three hundred of the brethren Avere present in
the temple and had completed the ordinance of Avashing each
other's feet. The Prophet then says :
"The brethren then began to prophesy blessings on each
other's heads, and cursings upon the enemies of Christ who
inhabit Jackson county, Missouri, and continued prophesying
and blessing them and sealing them, with hosanna and amen,
until nearly seven o'clock p. m. The bread and wine were
then brought in. While waiting, I made the following remarks,
'I Avant to enter into the folloAving covenant, that if any more
of the brethren are slain or driven from their lands in Missouri
by the mob, Ave will give ourselves no rest until Ave are avenged

Saints Colonize Missouri— Expulsion 79
of our enemies to the uttermost.' This covenant was sealed
unanimously, with a hosanna and an amen."
To the uninspired vision it would seem that the total failure
of the mission of Zion's Camp would have deterred the Prophet
from entering into any more "covenants" with his brethren
to avenge the persecutions of his people; so long, at least, as the
question remained one of the Missourians versus the revelations
oi Joseph Smith.
As a matter of course, the incidents associated Avith the dedi
cation of the Kirtland temple soon reached the Saints in Mis
souri. As the report spread from mouth to mouth the inci
dents were greatly exaggerated. According to rumors "the
heavens were opened and angels were seen descending and
ascending, and ministering unto the Prophet and his brethren. ' '
(Subsequently at the dedication of the Salt Lake Temple, the
Saints heard, or thought they heard, the soft, but thrilling
strains of music, and the sweet tones of angelic voices singing
anthems to the Most High. The stories were circulated Avith
such persistence throughout the Utah Land of Zion that the
church authorities, through the "Deseret News" or church organ,
were constrained to deny the reports, and to explain that it
was the Tabernacle choir that had been purposely secreted in
order to lend effect to the important occasion, but with no
thought of deceiving the people.)
The reports of the incidents in the Kirtland temple served
to strengthen the faith of the Saints in the fulfillment of the
prophecies concerning their occupancy of Missouri, and they
were not slow in repeating the stories to their "enemies." And
thus were the smoldering embers of dislike continually fanned
into the fierce fires of hatred and persecution against the Saints.
The climax of divinely-authorized defiance was, however, on
the fourth of July, 1838, in Far West, Clay county, Missouri.
The day was marked by a dual celebration— the laying of the
corner stone of a future temple, and of Independence Day.
In his "Missouri Persecutions," page 192, Elder Roberts says
that "Joseph Smith Avas president of the day; and his brother
Hyrum, vice-president, Sidney Rigdon, orator, and Reynolds
Cahoon, chief marshal. They marched in procession through the

80 Lights and Shadows of Mormonism
town and at last formed a circle around a large excavation-
one hundred feet long by eighty feet wide— in the publie
square." The laying of the corner stone was followed by "speeches,
music, prayers, and reading of the Declaration of Independence, "
etc. Sidney Rigdon then delivered the oration, of which one
paragraph, only, is quoted by Elder Roberts, and is herewith
reproduced :
' ' Our cheeks haA'e been given to the smiters, our heads to those
who have plucked off the hair. We have not only when smitten
on one cheek turned the other, but we have done it again and
again, until Ave are wearied of being smitten, and tired of being
trampled upon. We have proved the world with kindness, Ave
have suffered their abuse, without cause, Avith patience and have
endured Avithout resentment until this day, and still their vio
lence and persecutions do not cease. But from this day and this
hour we will suffer no more. We take God and all his Holy
Angels to witness, this day that Ave warn all men, in the name
of Jesus Christ, to oome on us no more forever; from this hour
we will bear it no more, our rights shall not be trampled upon
with impunity ; the man, or set of men, who attempt it do it at
the expense of their lives. And that mob that comes on us to
disturb us, it shall be between us and them a war of extermina
tion : for ire will follow litem until the last drop of their blood
is spilled, or else they Avill have to exterminate us, for we Avill
carry the seat of tear to their own houses and their own families,
and one party or the other shall be utterly destroyed. Remem
ber it then, all men, Ave will never be the aggressors, Ave Avill
infringe on the rights of no people, but shall stand for our own
until death. We claim our own rights and are willing that all
others shall enjoy theirs. No man will be at liberty to come into
our streets, to threaten us Avith mobs, for if he does, he shall
at one for it bt fore he leaves the place; neither shall he be at
liberty to vilify or slander us, for suffer it Ave Avill not, in this
place. We therefore take all men to record this day, that we
proclaim our liberty this day, as did our fathers, and Ave
pledge this day to one another our fortunes, our lives and our
sacred honors, to be delivered from our persecutions which we

Saints Colonize Missouri— Expulsion 81
have had to endure for the last nine years, or nearly that time.
Neither Mali we indulge any man, or set of men, in instituting
vexatious law suits against us, to cheat us out of our rights;
if they attempt it Ave say woe unto them. We, this day, then,
proclaim ourselves free with a purpose and determination that
can never be broken, no never! no never! no never!"
Elder Roberts is sufficiently candid to brand Elder Rigdon 's
oratorical effort as having been "unwise and intemperate," but
partially, at least, condones it in the following words :
"Sidney Rigdon, orator of the day, stirred with indignation
in contemplating the sufferings the Saints had endured, allowed
his eloquence to carry him beyond the limits of calm wisdom."
But Sidney Rigdon Avas the First Counselor to Joseph Smith,
the only Prophet and seer of Almighty God on the Earth.
Had the Prophet died at that time doubtless Sidney Rigdon
would have succeeded to the prophetic gifts and powers of the
chief vicegerent of Jehovah. And the unbeliever in Mormonism
is justified in asking : "Why did the Almighty permit his second
representative to become so 'stirred Avith indignation' as to
utterly tliAvart the promises the Lord had made to the Saints in
Missouri ? ' '
But Sidney Rigdon did not permit "his eloquence to carry
him beyond the limits of calm Avisdom." Elder Rigdon 's ora
tion was delivered from manuscript and had been thoroughly
considered and digested before its delivery. Nor can Elder
Roberts' implied assertion that the Prophet repudiated the
"unwise" defiance and threats of Rigdon be taken at the value
intended by the eloquent author of "Missouri Persecutions."
The correction "by the Prophet Joseph" Avas not made during
the celebration, if at all. And why should the Prophet disclaim,
or repudiate, sentiments Avhich he had repeatedly uttered, and
which, as Joseph averred, Avere also the sentiments of the
Almighty! Sidney Rigdon in that history-making oration,
merely voiced the sentiments that were throbbing in the brains
of every Saint in Missouri from the Prophet doAvn to the most
fanatical and obscure member of the Mormon church.
Rigdon 's declaration of a "Avar of extermination" preceded
that of Lilburn W. Boggs (the inhuman wretch that succeeded

82 Lights and Shadows of Mormonism
the pacific Governor Dunklin), by only three months and
twenty-two days, and serves to illustrate the rapidity with which
events succeeded each other in one of the most terrible dramas
of modern times.
The objective point of this volume is to illustrate the eternal
truth that an active political theocracy cannot peacefully exist
within a civil government comprised of members having diverse
religious and political views, and Avho combine in an effort to
guarantee personal liberty to each member of the government
consistent with the rights of all other members.
Because of the imposed restrictions of this volume, there is
not space to further discuss the respective merits of the con
troversy that ended in the expulsion of the Saints from Missouri.
Nor is there any necessity for describing the awful butchery of
the Saints at Haun's Mill by an insensate mob whose hearts
were stone-cold to every feeling of mercy and pity, and whose
souls were dead to every principle of morality and decency.
They were the dregs of eastern cities, the scum of Missouri,
fiends incarnate, that would disgrace the infernal regions. And
Lilburn W. Boggs was practically the commander-in-chief of
that horde of ruffians.
The Latter-day Saints, because of insufficient information on
the subject, or the inability to divest themselves of prejudice,
have ever held the entire people of Missouri responsible for the
massacre at Haun's Mill, and for the indescribable sufferings
of the Saints. consequent to their forced retreat from Missouri.
More, the Saints hold the Government of the United States
indirectly responsible for those acts of barbarism. There is
no more justice or sense in holding the State of Missouri or the
United States, responsible for local acts of violence in Jackson,
Clay, Daviess, Caldwell and other counties, than there would be
on the part of the United States to hold the rank and file of
the Mormons responsible for the Mountain MeadoAvs Massacre
which was engineered and perpetrated by Mormon fanatics and
devils incarnate down in the soutliAvestern part of Utah.
Elder Roberts, in his "Missouri Persecutions," uses the follow
ing words :
"I impeach the State of Missouri before the Bar of Nine-

Saints Colonize Missouri— Expulsion 83
teenth Century Civilization, and affirm that in the five years
between 1833 and 1838, she permitted and became a party to
acts of robbery, violence and blood which are a disgrace to the
age and its boasted spirit of progress and toleration."
In concluding his complete and trenchant "impeachment of
Missouri," Elder Roberts proclaims the fact that his highly
partisan history of the Missouri persecutions, Avas Avritten "for
the youth of the Latter-day Saints."
Let Elder Roberts gather ahimdred or so of the "youth of the
Latter-day Saints," and take them doAvn to the Mountain
Meadows. Let him stand, as the writer of this has stood, by the
mound of boulders ' that cover a common grave. Let Elder
Roberts point out the topography of the locality to the "youth
of the Latter-day Saints," and explain to them how easy it Avas
for John D. Lee, John M. Higbee, Samuel M 'Curdy, William
Bateman, Samuel Knight, Bishop Philip Klingensmith and others
to entrap and murder one hundred and twenty emigrants. Let
Elder Roberts describe Iioav the sundvors of a four days'
attack were induced to surrender under a flag of truce, and how,
after disarming them, Lee and his fiends incarnate cut their
throats and otherwise butchered them.
Then let Elder Roberts tell those young Mormons how
Brigham Young and the Mormon church have been held respon
sible for that inexpressibly treacherous and diabolical deed.
Then let Elder Roberts truthfully tell his youthful auditors that
Brigham Young and the Mormon people, as a people, had abso
lutely nothing to do with the Mountain Meadows massacre; and
then ask them if it is just of the people of the United States to
hold them responsible for that most terrible deed.
Then let Elder Roberts explain to them that the Saints were
driven from Missouri under the authority of Governor Boggs,
for whose unholy abuse of power the people of Missouri can no
more be held responsible than the people of the Roman Empire
be held responsible for the inhuman conduct of the infamous
Nero. Then let Elder Roberts further explain to those young Saints
that the basic cause of the Missouri trouble was the effort on
the part of the Mormon leader to establish a political theocracy

84 Lights and Shadows of Mormonism
within the confines of Missouri. And let Elder Roberts add that
whenever and Avherever there has been a union of church and
state the people have been slaves ; and that in nearly every
instance Avhere divorcement of church and state was effected,
the land Avas deluged Avith blood and tears.
Elder Roberts could then profitably read to his young auditors
the following excerpt from a sermon delivered by Elder George
A. Smith, counselor to President Brigham Young, in Salt Lake
City, April 6th, 1856. "Journal of Discourses," Vol. Ill, page
284. "The Avife of Thomas B. Marsh, avIio was then President of
the Twelve Apostles, and sister Harris, concluded they Avould
exchange milk, in order to make a little larger cheese than they
otherwise could. To be sure to haA'e justice done, it Avas agreed
that they should not save the strippings, but that the milk and
strippings should all go together. Small matters to talk about
here, to be sure, tAvo women's exchanging milk to make cheese.
"Mrs. Harris, it appeared, was faithful to the agreement and
carried to Mrs. Marsh the milk and strippings, but Mrs.
Marsh, wishing to make some extra good cheese, saved a pint
of strippings from each cow and sent Mrs. Harris the milk Avith-
out the strippings. Finally it leaked out that Mrs. Marsh had
saved strippings, and it became a matter to be settled by the
Teachers. They began to examine the matter, and it was proved
that Mrs. Marsh had saved the strippings, and consequently
had Avronged Mrs. Harris out of that amount. An appeal Avas
taken from the Teachers to the Bishop, and a regular Church
trial was had. President Marsh did not consider that the Bishop
had done him and his lady justice, for they decided that the
strippings were wrongfully saved, and that the Avoman had
A-iolated her covenant.
"Marsh immediately took an appeal to the High Council, Avho
investigated the question Avith much patience, and I assure you
they Avere a grave body. Marsh being extremely anxious to
maintain the character of his wife, as he Avas the President of
the TAvelve Apostles, and a great man in Israel, made a desperate
defence, but the High Council finally confirmed the Bishop's
decision.

Saints Colonize Missouri— Expulsion 85
"Marsh, not being satisfied, took an appeal to the First Presi
dency of the Church, and Joseph and his Counselors had to set
upon the case, and they approved the decision of the High
Council. This little affair, you will observe, kicked up a considerable
breeze, and Thomas B. Marsh then declared that he would sus
tain the character of his wife, even if he had to go to hell for it.
"The then President of the Twelve Apostles, the man Avho
should have been the first to do justice and cause reparation to
be made for wrong committed by any member of his family,
took that position, and Avhat next? He Avent before a magistrate
and swore that the Mormons Avere hostile towards the State
of Missouri.
"That affidavit brought from the government of Missouri
an exterminating order, which drove some fifteen thousand Saints
from their homes and habitations, and some thousands perished
through suffering the exposure consequent on this state of
affairs. ' '
Thus did one of the really great leaders of the Mormon church
absolve Missouri from blame. More, President Smith's state
ment of facts discredits Elder Roberts' someAvhat torrid and
frothy Impeachment of Missouri, and transfers the responsibility
to a Mormon quarrel over a few pints of "strippings."
In quoting from the Marsh affidavit, referred to in the fore
going excerpt from the sermon of President George A. Smith,
Elder Roberts selects tAvo separate sentences and merges them
into one paragraph as folloAA's:
"They have among them (the Mormons), a company of all
that are considered true Mormons, called Danites, Avho have
taken an oath to support the church in all things, Avhether right
or wrong. I have heard the Prophet say that he would yet
tread down his enemies, and walk over their dead bodies; that,
if he was not let alone, he would be a second Mohammed to this
generation, and that he would make it one gore of blood from
the Rocky Mountains to the Atlantic Ocean."
Elder Roberts does not use quotation marks in his excerpt,
put there is not one Saint in one thousand that would notice
the effort at quasi-deception.

86 Lights and Shadows of Mormonism
There is no doubt that Elder Roberts introduced the sentence
Avhich refers to the "Danites" Avith the express purpose of
rebutting it, which, after disclaiming the motives and aims
of the Danite band, he does in the following brief paragraph:
"This is the history of the Danite band 'which,' says the
Prophet Joseph, 'died almost before it had an existence.' "
The ungarbled paragraph from which Elder Roberts selected
the second sentence of his quotation is as follows :
' ' The plan of said Smith, the Prophet, is to take this state ;
and professes to his people to intend taking the United States
and ultimately the whole world. The Prophet inculcates the
notion, and is believed by every true Mormon, that Smith's
prophecies are superior to the law of the land. I have heard
the Prophet say that he would tread down his enemies, and
Avalk over their dead bodies; that, if he was not let alone, he
would be a second Mohammed to this generation, and that he
would make it one gore of blood from the Rocky Mountains to
the Atlantic Ocean."
The reader will easily notice that the first two sentences in
the correct excerpt just quoted from Marsh's affidavit are far
more important in throwing light on the real cause for the expul
sion of the Saints, than the sentence referring to the inconse
quential "Danites" Avhich Elder Roberts ingeniously transferred
from another section of the affidaAdt.
The first sentence of the correct quotation embodies the world-
Avide plan of subjugation that was breathed in nearly every
revelation received, and in nearly every sermon delivered by
the Prophet.
The second sentence was the absolute truth then as it is today.
There never was, nor eArer will be, a "good and faithful" Latter-
day Saint who does not believe "that Smith's prophecies (and
revelations) are superior to (and more binding than) the law
of the land." The very essence of those revelations compels
the belief that they are superior to the laws of men and nations.
And whenever any Latter-day Saint denies the world-wide
policy of subjugation he brands himself a monumental hypocrite
—harsh words, but true. It is the revulsion of feeling that
comes to men and women when they surrender their faith in

Saints Colonize Missouri— Expulsion 87
the prophecies, and in the temporal triumph of Mormonism, that
drives so many so-called "apostates" into the cheerless desert
of skepticism. They rarely ally themselves with any other
denomination. "If those revelations don't mean what they
say," says the disgusted Mormon-apostate, "the entire system
falls to the ground, and with it there naturally crumbles the
entire fabric of Christianity."
Elder Roberts knows the foregoing statements to be true, hence
his anxiety, and really ingenious efforts, to shift the responsi
bility for the expulsion of the Saints, from the logical sequences
of revelation and prophecy, to the shoulders of the Missourians.
Seventy years have been unrolled from the scroll of time since
the Saints were banished from Missouri. But the present-day
prophet of the Lord is endeaAroring, by superior inspiration, to
fulfill the prediction of his uncle, the Prophet Joseph.
It is currently reported that the Mormon church has pur
chased the land surrounding the "Temple lot" in Independence,
and that, as a preliminary step to the return of the Lord's
"Chosen People" to the Jackson county "Land of Zion," a
plow factory has been established by the church in Independence.
It is also a significant fact, instead of being gathered to the
Utah Zion, the Saints are advised to remain "in the Avorld. "
And, as it is believed, with the intention, later on, to have them
gather to the Missouri Zion. And the kind of reception they
are likely to receive may be inferred from the following clip
ping which Avas published in all the Salt Lake papers of June
29th, 1908 :
"Rolla, Mo., June 28.— Twenty-two Mormons, Avho arrived
here yesterday to preach Mormonism on the street, Avere ' egged '
last night and afterward drenched with Avater from a fire hose.
The water was not turned on the preachers until the eggs, a
band of music and the preaching of a Salvation Army corps had
failed to break up the meeting.
"An egg was broken on the head of one of the Mormons
while he was praying. The water caused the Mormons to take
to their heels. One of the Mormons made a short address in front
of the Grant hotel this morning. He said that no further efforts

88 Lights and Shadows of Mormonism
would be made to conduct services in Rolla, and that the band
would leave here. ' '
And which appears to prove that the memories of Missourians
are better than that of the Almighty, that is, the author of
Josepli Smith's revelations.

CHAPTER X
HOSPITABLE ILLINOIS — MISSOURI EXILES TENDERLY CARED FOR
"Destitute" is a poor Avord with which to describe the piti
able condition of the Mormon exiles in which they undertook
the dreary journey from Missouri. The unvarnished, simple
story of the exodus of the Saints from Clay and other counties
will ever soften the hardest heart and compel sympathetic tears
from those who rarely surrender to outward signs of pity. And
as the unwinding years become history, and the lingering preju
dices are interred in the graves of the last survivors of that Mor
mon hegira, there Avill come to the hearts of all peoples a sense
of justice for those Missouri Saints Avho had the choice of aban-
' donment of their religion or banishment, and who chose the
latter. That is, sympathy and justice Avill eventually compel
their dues unless the leaders of the Mormon people persist in
their claims of spiritual superiority, and their divine right to
force their political dominion on the world, and continue in
the practice of polygamy Avhich their prophetic leaders, in the
early nineties, solemnly agreed to abandon.
The sudden flight of the Saints "from the homes in Avhich
many of them left all their worldly possessions, left them miser
ably destitute. Those Avho Avere permitted to lie more deliberate
in the preparations for their departure were thus compelled to
divide with their more unfortunate companions in misery.
Clothes, bedding, food, cooking utensils, and in fact all the
necessities for camp life were distressingly scarce. It was late
in the fall when the retreating Saints reached the border land
of their late Zion, and their sufferings from cold and hunger
while sloAAdy pursuing the long and bleak trail to Clinton, Illi
nois, can be better imagined than described.
But they reached friends and a temporary resting place. The
pitiful condition of the Saints aroused the deepest sympathy of
the people of Quincy and the contiguous country. Quincy Demo
crats called a mass-meeting during February, 1839, and by
S9

90 Lights and Siiadoavs of Mormonism
appointing a relief committee, greatly relieved the suffering of
the exiles. The people of Quincy not only performed deeds of
charity, but did all in their power to make the new-comers
Avelcome. The spirit of humanity and kindness Avhich the old
settlers entertained for the Saints is Avell illustrated in the clos
ing paragraph of the report of the committee which read as
follows :
"We recommend to all the citizens of Quincy that in all their
intercourse Avith the strangers, they use and observe a becoming
decorum and delicacy, and be particularly careful not to indulge
in any conversation or expression calculated to wound their
feelings, or in any way to reflect upon those who, by every law
of humanity, are entitled to our sympathy and commiseration."
To the stricken Saints such sentiments as those breathed in
tlie paragraph just quoted, Avere as oil to their wounds, and
for the time made them feel that not all the people of the world
were their enemies. The Avelcome they received, and their
recollections of Missouri, produced a feeling of deep humility,
and inspired them with caution in the matter of proclaiming the
divine nature of the mission to which God had called them.
The Democratic Association which had rendered such signal
service to the Saints in their hour of need, passed a set of reso
lutions in condemnation of their political brethren in Missouri,
and especially the State government, for its exjpulsion of the
Saints, and because of the cruelties they had heaped upon them.
The entente cordiale thus established Avas not local. Elder B.
IT. Roberts, in his "Rise and Fall of Nauvoo," page 23, says:
"Thus with expressions of sympathy and material aid did tho,
people of Quincy assist the exiles and bid them hope for better
days. Nor was this kindly feeling confined to the people of
Quincy and vicinity; it extended throughout the State; and
especially Avas it exhibited by some of the leading men thereof.
including Governor Carlin, Stephen A. Douglas, Dr. Isaac
Galland and many others."
At the time of the expulsion of the Saints from Missouri,
the State militia arrested Joseph and a few of his brethren, and
a court-martial condemned him to be shot on the public square
in Far West. But it would seem that the wrath of the Missour-

Hospitable Illinois 91
ians had been so nearly satisfied that those in control hesitated
to inflict the decree of death upon the Prophet. Be that as it
may, the officers who had Joseph in custody permitted him to
escape, and, as some reports have it, advised him not to Avait
on the order of his going.
There was rejoicing among the Saints in Quincy when, on
April 22nd, 1839, their Prophet and seer unexpectedly appeared
among them. At his appearance all uncertainty as to the future
movements of the Saints was at an end — they were once more
under the direct guidance of the Prophet of the Most High.
The total collapse of the Prophet's plans for colonizing Mis-
ouri Avith his followers, and the building of the city of the NeAV
Jerusalem, and the fearful cost to the Saints and to himself,
had, for the time being, humbled his inherited and acquired
arrogance. In fact, he was ever on his guard against giving
offense and was actively solicitous that his followers avoid fric
tion by every means in their poAver. And Avhat a world of suf
fering and sacrifice it would have saved the Latter-day Saints
had that same spirit of conciliation and humanity continued to
be the guiding policy of the future.

CHAPTER XI
NAUVOO, THE NEW LAND OF ZION
After examining several tracts of land in Iowa and Illinois,
Josepli and his brethren selected and purchased, on long time,
a large tract of land on the Mississippi River, in Hancock county,
Illinois. Some of the inheritances in Missouri, amounting to
$80,000 were exchanged for lands in the vicinity of Commerce,
a small village on the east bank of the Mississippi. The old
name of Commerce Avas changed to that of Nauvoo.
The Avord Nauvoo, according to the Prophet, is from the
Hebrew and signifies "beautiful situation," and a place of rest,
and surely the Saints Avere in need of the latter.
The following description of Nauvoo is from the brilliant
and versatile pen of Elder B. H. Roberts.— "Rise and Fall of
Nauvoo," page 9.
' ' The city is at least half encircled by that noble stream, the
Mississippi. From its banks the ground rises gradually for at
least a mile Avhere it reaches the common level of the prairie
that stretches out to the eastward, farther than the eye can
reach, in a beautiful undulating surface, once covered by a
luxuriant growth of wild flowers and natural grasses, with here
and there patches of timber; but uoav checkered with meadows,
and at the time of my visit in 1885, Avith fields of waving corn.
"Opposite Nauvoo, on the west bank of the river, the bluffs
rise abruptly, almost from the Avater's edge, and are covered,
for the most part, with a fine groAvth of timber. Nestling at the
foot of one of the highest of these bluffs, and immediately on the
bank of the river, is the little village of Montrose, of Avhich
I shall have occasion to speak in these pages. Back of these
bluffs before mentioned, roll off the alternate prairie and the
woodlands of Iowa. BetAveen Montrose and Nauvoo, and per
haps two-thirds of the distance across the river from the Illi
nois side, is an island, from three-fourths to a mile in length.
and from fifty to one or two hundred yards in width, having
its greatest extent north and south."

Nauvoo, The New Land of Zion 93
Notwithstanding the "beautiful situation" of Nauvoo, from
the date of its settlement by the Saints in 1839 to the day, in
1846, when the city was evacuated by the Mormons, chills and
fever, typhus and other fevers, caused by malaria from the low-
lying lands, made of the Nauvoo cemetery a place of eternal
"rest" for thousands of the faithful.
In order to keep the record sufficiently intact, it is necessary
to here introduce Dr. John C. Bennett, whose pleasing person
ality and natural and acquired mental gifts had an important
influence on the fate of the Prophet, and on the destiny of
the Saints. Bennett was from Kentucky, and went to Illinois,
where, temporarily, he won considerable distinction as a physi
cian and politician. He was appointed quarter-master general
of the State of Illinois. Whether sincere or not, Bennett pro
fessed great sympathy for the afflictions of the Saints and subse
quently cast his fortunes among them. Within a year Bennett
won the confidence of the Prophet, and was made first mayor
of Nauvoo, and later became brigadier-general of the Nauvoo
Legion. Largely through the influence of John C. Bennett, the
Illinois legislature, on December 14th, 1840, granted to Nauvoo
a charter, and the new Zion became an important city. Some of
the clauses in the charter bestowed exceptional and far-reaching
power, in some respects, almost equal to that of the State of
Illinois. It was the only city in the State whose charter empoAV-
ered the city officers to issue writs of habeas-corpus. The grant
ing clause follows :
"The municipal court (of Nauvoo) shall have the power to
grant Avrits of habeas-corpus in all cases arising under the ordi
nances of the City Council."
And as the city council had authority to "make any ordi
nances not repugnant to the Constitution of the United States"
or the State of Illinois, one can easily comprehend the almost
unlimited power embodied in the Nauvoo charter. In every
respect the municipality of Nauvoo Avas an imperium in imperio,
and responsible only to the State authorities.
Joseph began the study of law in Missouri, and ably sec
onded by the astute Dr. Bennett, "concocted" the provisions

94 Lights and Shadows of Mormonism
contained in the charter. The Prophet's own words are given
herewith :
"I concocted it for the salvation of the Church, and on prin
ciples so broad, that every honest man might dwell secure under
its protecting influences, Avithout distinction of sect or party."
In addition to the unusual civil powers embodied in the
Nauvoo charter, a clause permitting the organization of the
militia, and creating the office of lieutenant-general, and sub
ordinate offices was granted by the Illinois legislature, and
made the incumbents responsible only to the Governor of the
State. Under the authority of the charter, the Nauvoo Legion was
organized, and on February 3rd, 1841, Governor Carlin com
missioned Joseph Smith lieutenant-general.
The "Times and Seasons," a Mormon publication issued in
Nauvoo, states that General Smith had a staff of four aides-
de-camp and twelve guards, "nearly all in splendid uniforms.
The companies presented a beautiful and interesting spectacle.
Several of them being uniformed and equipped, while the rich
and costly dresses of the officers Avould have become a Bonaparte
or a Washington."
Thus was the "only true church" of the meek and lowly
Nazarene placed under the aegis of military pomp and splendor.
Thus Avere combined in Joseph Smith the dual authority of
prophet and general— the religious and political in their extreme
and unappealable forms, and backed by a city charter which
made of Nauvoo a commonwealth in miniature.
There is not the slightest doubt, as subsequent events will
abundantly prove, that the hospitable reception given the Saints
in Illinois Avas largely OAAing to the selfish motives of the State
leaders of the Whig and Democratic parties. The leaders of
those parties vied with each other in shoAvering favors on the
Saints in the hope of winning their political support.
Knowing the Saints had been driven from Missouri under a
Democratic administration, the Illinois Democrats were more
profuse in their demonstrations of love for the Saints than were
the Whigs.
In the election for members of the Illinois legislature in the

Nauvoo, The New Land of Zion 95
fall of 1840, the Saints, according to Elder Roberts— "Rise and
Fall of Nauvoo," p. 81, scratched the name of Abraham Lincoln
on the Whig ticket and "substituted that of Ralston, a Demo
crat." "Notwithstanding the slight put upon the future great
'emancipator,' " according to Elder Roberts, "when the vote
was called on the final passage of the Nauvoo charter, he had
the magnanimity to vote for it, and to congratulate John C.
Bennett on his success in securing its enactment."
In the campaign of 1841 Joseph used his influence with the
Saints in behalf of the Democratic ticket and for the election
of Governor Ford. It was done as an act of gratitude for the
extraordinary provisions of the Nauvoo charter.
"To my friends in Illinois," Avas the title of an open letter
to saints and sinners, Avhich is given hereAvith :
"The partisans in this country who expect to divide the
friends of humanity and equal rights will find themselves mis
taken. We care not a fig for Whig or Democrat; they are both
alike to us; but we shall go for our friends, OUR TRIED
FRIENDS, and the cause of human liberty, which is the cause
of God . . Snyder and Moore are knoAvn to be our friends
. . Ave will never be charged with tho sin of ingratitude — they
have served us, we will serve them,."— Nauvoo "Times and
Seasons," Vol. Ill, page 651.
How familiar to many Utahans is the ring of the letter just
quoted, and which, later on, Avill be again quoted. It became
the political slogan of the Mormon prophets for all time.
Oh, that the prophetic brain of Joseph Smith, at that supremo
crisis in tho existence of his church, could, like Saint Paul, have
been pierced by a shaft of divine light, or a bolt of lightning:
what a world of immeasurable suffering and sorroAv might have
been averted, and himself and his devoted folloAvers saved from
destruction and banishment — and especially his followers, whose
only offense was that of unquestioning credulity.

CHAPTER XII
POLYGAMY — EVIDENCES OF EXISTENCE — EVIDENCES REPUDIATED BV
' ' REORGANIZED ' ' CHURCH
It is noAv necessary to devote a chapter to the doctrine of
plural marriage that Avas being practised by the Prophet and a
select few of the Saints. And there can be no better introduc
tion to the subject than that given by Elder Roberts in "Rise and
Fall of Nauvoo," page 114, from Avhich the folloAving excerpt
is taken :
"The revelation making knoAvn this marriage doctrine came
about in this Avay: First, it should be stated — and it is eA'ident
from the Avritten revelation itself, Avhich bears the date of July
12th, 1843,— that the doctrine was revealed and the practice of
it began before the partial revelation now in the "Doctrine and
Covenants" was written. As early as 1831, the rightfulness of
plurality of Avives under certain conditions was made known to
Josepli Smith. In the latter part of the year, especially from
November, 1831, and through the early months of 1832, the
Prophet Avith Sidney Rigdon as his assistant Avas earnestly
engaged at Ilirnm, a village in Portage county, near Kirtland,
( >hio, in translating the Jewish scripture. It must have been
while engaged in that Avork that the evident approval of God to
tho plural marriage system of the ancient patriarchs attracted
the Prophet's attention and led him to make those inquiries of
the Lord to Avhich the opening paragraphs of the Avritten revela
tion refer."
Whether unwittingly or not, in the foregoing, Elder Roberts
has furnished an ample foundation for the charges, Avhether true
or false, of adultery that his enemies, and some of his followers,
preferred against the Prophet years prior to the date of the
alleged revelation on polygamy.
The allaged date of the revelation, as given in the "Doctrine
and Covenants," is July 12, 1843.
That the Prophet had long been contemplating the introduc-
oo

Polygamy 97
tion of plural marriage as an orthodox tenet of the Mormon
faith is abundantly proved by another excerpt from Elder
Roberts' "Rise and Fall of Nauvoo," page 115:
"The doctrine revealed at that time to the Prophet, however,
Avas not made known to the world. But Joseph did make known
what had been revealed to him to a few trusted friends, among
them Avere Oliver Cowdery and Lyman E. Johnson, the latter
confiding the matter to Orson Pratt his missionary companion.
With these and a few other exceptions, the knowledge of the
truth and righteousness of this principle of the future marriage
system of the church Avas locked up in the bosom of the Prophet.
"About 1840, hoAvever, the Prophet began to be moved upon
to make knoAvn the doctrine to others. He taught the principle
to Joseph Noble, for one, as early as the fall of 1840. According
to the affidavit of Noble, given before James Jack, a notary
public, in and for the county of Salt Lake, Utah, in June, 1869,
Joseph Smith declared to Noble that he had received a revela
tion from God on the subject, and that an angel of the Lord had
commanded him (Joseph Smith) to move for Avar d in the said
order of marriage ; and further, that said Joseph Smith requested
him (Joseph B. Noble) to step forward and assist him in carry
ing out the said principle. This same man Noble gives the
following affidavit with reference to the introduction of the
practice of this principle by Joseph Smith the Prophet."
On what date, prior to 1840, the Prophet had revealed the new
law on marriage to Oliver Cowdery, is not stated by Elder
Roberts. But it is significant that as early as 1837, Cowdery,
who was one of the counselors to the Prophet, was excommuni
cated for:
' ' First : Persecuting the brethren by urging vexatious law
suits against them, and thus distressing the innocent.
"Second: Seeking to destroy the character of Joseph Smith,
Jr. (the Prophet), by falsely insinuating that he was guilty of
adultery. ' '
Elder Cowdery was also charged Avith being associated with
a gang of counterfeiters and uttering bogus money. And this
man Cowdery was one of the scribes in translating the Book of
Mormon, and subsequently testified before all men, that an

98 Lights and Shadows of Mormonism
angel of God showed the gold plates to him and to two other
witnesses. The statements of Cowdery and others furnish ample warrant
that Joseph Smith was practicing polygamy prior to 1837, or
before the time that Elder Roberts says Joseph revealed it to
Oliver Cowdery.
In support of the inference that the Prophet taught and prac
ticed polygamy even before 1837, the following excerpt from a
sermon delivered in Salt Lake City, July 7th, 1847, by the pres
ent head of the Mormon church, Joseph F. Smith, nephew of
the Prophet, is quoted:
' ' To put this matter correctly before you, I here declare that
the principle of plural marriage was not first revealed on the
twelfth day of July, 1843. It was written for the first time on
that date, but it had been revealed to the Prophet many years
before that, perhaps as early as 1832. ... It need scarcely be
said that the Prophet found no one any more prepared or more
willing to lead out in this matter in righteousness than he was
himself. Many could see it, nearly all to whom he reA^ealed
it believed it, and received the witness of the Holy Spirit that
it Avas of God ; but none excelled, or even matched the courage of
the Prophet himself."
But the date of the first authentic practice of polygamy is
immaterial, except in so far as it accounted for the rumors of
illicit marriage relations among the Mormons, inasmuch as the
following affidavit of Joseph B. Noble proves that the Prophet
had several plurals more than two years before the date of the
revelation— July 12th, 1843.
Territory of Utah, \ gg
County of Salt Lake, >
Be it remembered that on the 26th day of June, A. D. 1869,
personally appeared before me, James Jack, notary public in and
for said county, Joseph Noble, who Avas by me sworn in due
form of law, and upon his oath saith, that on the fifth day of
April, A. D. 1841, at the City of Nauvoo, County of Hancock,
State of Illinois, he married or sealed Eliza Beaman, to Joseph
Smith, President of the Church of Jesus Christ of Latter-day

Polygamy 99
Saints, according to the order of Celestial marriage revealed to
the said Joseph Smith. " (Signed) Joseph B. Noble.
' ' Subscribed and sworn to by the said Joseph Bates Noble the
day and year first above Avritten. "(Signed) James Jack,
"Notary Public."
The foregoing affidavits are abundantly supported by numer
ous other affidavits on the matter of Joseph's polygamy. Cer
tain it is, that the Prophet took unto himself the following plural
wives : Mrs. Zina D. Huntington Jacobs— Avife of a rather Aveak
brother, Henry C. Jacobs, married by Elder Dimmick B. Hunt
ington, brother of Zina, on October 27th, 1841 ; Miss Eliza Roxy
Snow, June 1842, by Elder Brigham Young; two sisters, Emily
D. and Eliza Partridge, Avho were domestics in the Nauvoo house
that was OAvned, and run as a hotel, by Mrs. Emma Smith, Avife
of the Prophet, according to the affidavit of Emily D., Avere
given to Joseph by Emma, and were married to him March 4th,
1843, by Heber C. Kimball.
The writer of this was well acquainted with, and a frequent
visitor at the home of Mrs. Eliza Lyman — nee Partridge, in
Fillmore, during the years 1863 to 1867. No more truthful
woman ever lived, and she often referred to her marriage to
Joseph Smith, the Prophet.
Of the ladies mentioned, and they were ladies in every sense
of the Avord, Brigham Young subsequently married Mrs. Zina
D. H. Jacobs, Miss Eliza R. SnoAV, and Miss Emily D. Part
ridge, as they were called.
That Hyrum Smith, brother of the Prophet and one of his
most trusted advisers, was also a polygamist, is proved by the
following affidavit published in the "Deseret NeAArs," Salt Lake
City. 1904:
"Catherine Phillips Smith, being first duly SAvorn, says:
"I am the daughter of Thomas Denner and Sarah Goodshall
Phillips, and was born in Philadelphia, State of Pennsylvania,

100 Lights and Shadows of Mormonism
on the first day of August, 1819. My present residence is East
Jordan, Salt Lake County, Utah.
"I was married to Hyrum Smith, brother of Prophet Joseph
Smith himself, at Nauvoo, State of Illinois, in August, 1843,
in the brick office belonging to my husband, and occupied at
the time as a dAvelling by brother and sister Robert and Julia
Stone, and was witnessed by my mother, sister Stone, and her
daughter, Hattie.
"In consequence of the strong feeling manifested at the time
against plural marriage and those suspected of having entered
into it, I, with my mother, moved to St. Louis near the close
of the year, where I wras living when the Prophet Joseph and
my husband were martyred.
"The purpose of this affidavit is that my testimony to the
truthfulness and divinity of plural marriage may live after I
shall have passed aAA^ay; and in this spirit I commend it to all
to Avhom it may come. "(Signed) Catherine Phillips Smith.
"Subscribed and sworn to before me this 28th day of Janu
ary, 1903. (Seal) L. John Nuttal,
Notary Public.
"My commission expires March 30th, 1904."
Willard Richards and William Clayton, the trusted secretary
and assistant secretary of the Prophet, also married plural
wives, as shown by the following statement of Mrs. Alice E.
Stevens, and which appeared in the "Deseret News" of April,
1904. "Afton, Uinta County, Wyoming,
"April 1st, 1904.
"I, having been born in 1836, and living in Nauvoo from
1841 to 1846, and having been acquainted with the Prophet
Joseph Smith, do knoAV that polygamy Avas taught by him, to
the Saints there at that time.
"And I do also know that brother William Clayton married
as a third living wife, Alice Hardman, who is my aunt. I also

Polygamy 101
do know that Susanna Liptrout was a plural wife of Willard
Richards. "I have also heard much said by my father and mother, as
well as others, of the meeting referred to in the " Deseret News."
(The meeting at Nauvoo in which Joseph Smith openly taught
polygamy.) "Yours truly,
"^Signed) Mrs. Eliza E. Stephens."
In reply to those Latter-day Saints who claimed that poly
gamy was not taught openly by the Prophet in Nauvoo, the
following excerpta are quoted: "Mesa City, 9th March, 1904.
"President Joseph F. Smith, Washington City, D. C.
"My Dear Brother: — In reading reports from the Senate
Committee on the Reed Smoot case, I see that witnesses are
offered to prove that the Prophet Joseph Smith did not author
ize or practice polygamy. I do know that he did teach plural
marriage, and that he did give to me a plural wife, who is still
living with me, and that I saAv one of my sisters married to him
and know that with her he occupied my house on May 16th and
17th, 1843, which he had occupied with Eliza Partridge, another
plural wife, on the 2nd of the previous month.
"And I do know that at his mansion home he Avas living with
Marie and Sarah Lawrence and one of Cornelius P. Lott's
daughters as his plural Avives with full knoAAdedge of his wife,
Emma, of their married relation to him.
"At that time I was his legal business agent and his business
partner at Macedonia or Ramus, and was familiar with his
family or domestic affairs; and, occupying as I did, the family
mansion after his death, I had much to do in a business way with
Emma, the Prophet's first wife, who at no time did ever in my
hearing, deny the plural character of her husband's family.
"Loyal to the truth, I am always your brother,
"(Signed) B. F. Johnson."
"I know of a surety that Joseph Smith did preach the prin
ciple of celestial marriage, for I was present at a meeting held

102 Lights and Shadows of Mormonism
in Nauvoo in July, 1843, when he told the people that he had
received a revelation on the principle, Avhich was first written on
the twelfth of July, 1843. "(Signed) Evelin Rawlins."
' ' I saw in the ' ' News ' ' of March 17th a statement by N. T. Sicock
regarding a meeting held in Nauvoo in July, 1843, wherein the
Prophet Joseph Smith delivered a discourse on polygamy. I
was present at that meeting and well remember what a talk it cre
ated. . . . Brother Hyrum and I were alone at the dinner table,
and I asked him if it was a revelation. He never hesitated one
moment, but said that it was, and that he had carried that reve
lation to the high council for their consideration and that all
of the high council accepted of it except two.
' ' ( Signed ) James Leithead. ' '
The foregoing testimonies are from devout members of the
Mormon church, and conclusively prove that polygamy was
openly advocated by the Prophet from the public pulpits, or
' ' stands, ' ' of Nauvoo.
There is no surprise that a system of marriage so alien to
the universally accepted spirit of Christianity, and so obnoxious
to nineteenth-century ciAnlization, as that of Mormon polygamy,
should have attracted the attention of the people of Illinois,
and aroused uniArersal indignation.
The Prophet and some of his advisers heard the faint rush of
the fast-gathering storm of opposition and endeavored to check
it by duplicity, deception and even by downright lying. Fol
lowing are a feAV excerpta from various sources that prove the
desperate efforts .of the leaders of the Mormon church to dis
credit the reports that they Avere practicing polygamy.
In February, 1844 (several months after the polygamy reve
lation is officially alleged to have been received), the Nauvoo
"Times and Seasons" (the authoritative church organ) con
tained the following signed notice to the world and the church :
"As we have been lately credibly informed that an Elder of
the Church of Jesus Christ of Latter-day Saints, by the name
of Hirum Brown, has been preaching polygamy and other

Polygamy 103
FALSE AND CORRUPTING DOCTRINES, in the county of
Lapeer, State of Michigan, this is to notify him, and the church
in general, that he is cut off from the church for his iniquity,
and he is further notified to appear at the special conference on
the 6th of April next, to make answer to these charges.
"(Signed) "Joseph Smith,
"Hyrum Smith,
"Presidents of said church."
Again the ' ' Times and Seasons ' ' will be draAvn upon to prove
that deception was attempted on the general public:
' ' To the brethren of the Church of Jesus Christ of Latter-day
Saints living on China Creek, in Hancock county, greeting:—
' ' Whereas, Brother Richard HeAvitt has called upon me to-day
to know my views concerning some doctrines that are preached
in your place, and stated to me that some of your Elders say that
a man having a certain priesthood may haAre as many wives as
he pleases, and that that doctrine is taught here, I say unto you
that that man teaches false doctrine, for there is no such doctrine
taught here ; neither is there any such thing practiced here. And
any man that is found teaching privately or publicly any such
doctrine is culpable and will stand a chance to be brought
before the high council and lose his license and membership
also; therefore he had better be aware of what he is about.
"(Signed) Hyrum Smith."
The foregoing denials of the existence of polygamy in Nauvoo
could be amplified by numerous statements by other leading
men of the church, but they are unnecessary.
In the matter of the alleged revelation establishing polygamy
as the eternal laAV of God, we have the unsupported word of
Joseph Smith, which appears to be sufficient for tens of thou
sands of adult Latter-day Saints. But the unbiased critic has
the right to examine the consistency on the part of God in giving
a revelation and then requiring his prophets to deny its exist
ence, and to lie about its practice.
When confronted with the foregoing glaring inconsistencies,

104 Lights and Shadows of Mormonism
the speakers and writers of the Mormon faith excuse the false
hoods of Joseph and Hyrum on the ground that the time had not
yet arrived for the doctrine to bc taught to the Avorld, nor to
be practised by the rank and file of the Saints. Do the apolo
gists—for that is what they are, for the deception of the Prophet
and his advisers— expect men and women of ordinary intelli
gence to believe that the All-wise and AlL-powerful would reveal
a doctrine in advance of his ability to protect those who obeyed
it from persecution and death? Or, in order to avoid the conse
quences of His premature reA^elation, can God require His serv
ants to commit the sin of lying ? Let those who may believe such
inconsistencies, but they should not insist too strenuously on the
assumption that all those who have an infinitely higher concep
tion of God 's common sense will be damned if they do not receive
and practise the doctrine of plural marriage. Indirectly, the
Mormon apologists excuse the falsehoods of Joseph, Hyrum,
et al., on the ground that they had a precedent in Peter, who
denied his Master. But Peter repented of his falsehood. And
the entire body of Saints is challenged to cite any evidence where
the falsehoods of Joseph and his partners were ever regretted
by them, or ever denounced by those Avho succeeded them in the
role of prophets, seers and revelators of the Church of Latter-
day Saints. In fact, it will be clearly proved before the close of
this volume that deception has continued to be the chief weapon
of defense by .the Mormon prophets, and that the Saints approve
of the free use of it in religion and politics which, in the Mormon
"Kingdom of God," are absolutely united.
It is significant that Elder B. H. Roberts, who is conceded
to be by far the ablest logician and defender of Mormon doctrines
and policies in the church, in his "Rise and Fall of Nauvoo," is
silent about those denials of the teaching and practising of poly
gamy. As an illustration of the deep-seated conviction that the prac
tice of the law of plural marriage is inexorably binding on the
Saints, the following statement of Apostle John Taylor, who sub
sequently beeame president of the church, is quoted from the
"Rise and Fall of Nauvoo," pp. 116, 117:
"Joseph Smith told the TAvelve that if the law was not prac-

Polygamy 105
tised, if they would not enter into this covenant, then the King
dom of God could not go one step further. Now, we did not
feel like preventing the Kingdom of God from going forward.
We professed to be the Apostles of the Lord, and did not feel
like putting ourselves in a position to retard the progress of the
Kingdom of God. The revelation says that 'All those who have
this law revealed unto them must obey the same.' Now, that is
not my word. I did not make it. It was the Prophet of God
Avho revealed that to us in Nauvoo, and I bear witness of this
solemn fact before God, that he did reveal this sacred fact to me
and others of the Twelve, and in this revelation it is stated
that it is the will and law of God that 'all those who have this
law revealed unto them must obey the same.'
"Some time after these things were made known unto us, I
was riding out of Nauvoo on horseback, and met Joseph coming
in, he too, on horseback. ... I bowed to Joseph, and he having
done the same to me, he said, 'Stop,' and he looked at me very
intently. 'Look here,' said he, 'those things that I have spoken
of must be fulfilled, and if they are not entered into right away,
the keys will be turned.'
' ' Well, what did I do ? Did I feel to stand in the way of this
great, eternal principle, and treat lightly the things of God?
No. I replied: 'Brother Joseph, I will try to carry those things
out.' " So indeed he did, for within two years, in Nauvoo, he
married Elizabeth Haigham, Jane Ballantyne and Mary A.
Oakley. Doctor John C. Bennett, the trusted adviser of Joseph Smith,
went the Prophet one better, or worse, and preached the doctrine
of promiscuous intercourse to the sisters, and, according to all
the histories, succeeded in convincing some of them that it was
lawful in the sight of God. For his rivalry in that line, the
Prophet promptly and justly excommunicated the too amorous
doctor, who subsequently beeame a bitter enemy of Joseph Smith.
His enmity reached such heights and depths that he actually
testified to the truth regarding the practice of polygamy in
Nauvoo. In justice to the "Reorganized" Church of Latter-day Saints
of which Joseph Smith, son of the original Prophet, is presi-

106 Lights and Shadows of Mormonism
dent, it should be stated that its leading men vigorously deny
that the Prophet Joseph Smith ever had a revelation permitting
or encouraging, polygamous marriages. They declare that
Brigham Young was alone responsible for its introduction into
the original church. And they further allege that the evi
dences Avhich the followers of Brigham Young use in support
of the claim that the Prophet Joseph practised or countenanced
polygamy, are spurious and misleading. The scope of this volume
precludes any discussion of those differences of opinion. Those
who may be interested in the question may write to the Reorga
nized Church, Lamoni, Iowa, for pamphlets bearing on that
feature of Mormonism, and are assured of prompt and interested
treatment by the leaders and agents of those who claim to be
the rightful legatees of the divine authority alleged to have
been bestowed on the original latter-day Prophet.

CHAPTER XIII
THE MORMON CHURCH, A POLITICAL ORGANIZATION — EVIDENCES
QUOTED
Present-day leaders of the Mormon church are almost hysteri
cally insistent on their professed loyalty to the Government of
the United States. And in doing so they but follow the trail
of duplicity which was blazed by the founder of Mormonism.
And it is needful before proceeding with the details of that
which led up to the final tragedy and expulsion of the Saints
from Nauvoo, to refresh the reader's mind on a few cardinal
facts that form the veryr foundation for the existence of the
Church of Latter-day Saints, and its remarkable influence over
a certain class of minds.
By the most indubitable evidence it has been clearly proved
that Mrs. Lucy Smith and her son Joseph— the founders of
Mormonism — based the necessity for the existence of the new
church on the allegation that all other religious organizations
were apostate ; that they had departed from the original faith
and ordinances as taught by the Savior; that the modern sects
had not the priesthood nor authority to "baptize for the remis
sion of sins," nor to "lay on hands for the conferring of the
Holy Ghost."
Necessarily, the priesthood and authority of the Son of Man
could not be restored to the earth except ' ' by one having author
ity. " Hence the necessity for the appearance of an angel, or
celestial personage, or personages, holding the priesthood of John
the Baptist, and of the Christ, and the conferring of that priest
hood on Joseph Smith, Jr. And by that act, Joseph became
the only representative on earth of Him crucified, and of His
Father— the Creator and Ruler of the infinite universe. Of
necessity, such transcendental authority and power would be
absolute and unappealable in both religious and civil affairs.
Or, in the words of Anostle Orson Pratt,— "Kingdom of God,"
page 41 : 107

108 Lights and Shadows of Mormonism
"Any people attempting to govern themselves by laws of their
own making, and by officers of their own appointment, are in
direct rebellion against the Kingdom of God," of the church and
kingdom founded by Joseph Smith.
Add to the foregoing the extravagant promises alleged to have
been made by the Lord concerning the Missouri ' ' Land of Zion, ' '
and the other fact that the "prophets, seers and revelators" of
the Mormon church are believed by their followers to be contin
uously in touch, as it were, with the governing Power in the uni
verse, and we have the very essence of a religio-political despo
tism, and in every sense of an imperium in imperio.
So long as the effort to establish that special form of govern
ment does not interfere with the temporal rights of other citi
zens within the imperio, no one would have just cause for com
plaint. Those within the imperium who objected to the exercise
of absolute authority could sever their allegiance to it.
But in a democratic form of government like that of the
United States, and which the Mormon people allege was the
result of inspiration, the civil, or temporal, and religious rights
of individuals are so diverse and interwoven as to preclude the
active existence of any organization that, in the exercise of
temporal power, infringes on the rights of other citizens.
In its claim to spiritual and temporal absolutism, the Mormon
church is entirely consistent. If, as the revelations unambigu
ously affirm, Joseph Smith and his successors are the only Simon-
pure and divinely authorized representatives of God on this
earth, then was Apostle Orson Pratt fully justified in his state
ment that all other governments "are in direct rebellion against
the Kingdom of God."
The world cannot divest the Mormon church of its claimed
right to rule temporally, which is merely another word for poli
tically, without destroying its special claim to divine authority.
So long as one exists, the other, as a logical sequence, must al*'<
exist. Either Mormonism or the world must make an uncondi
tional surrender— the struggle between them must be fought
out to a finish.
Joseph F. Smith, the present chief-prophet of the church.
Avas entirely Avithin his prophetic rights when, at Provo, Utah,

The Mormon Church, a Political Organization 109
in April, 1896, he gave voice to the following unappealable rule
or doctrine of Mormonism:
' ' The fact of the matter is, Avhen a man says, ' You can direct
me spiritually but not temporally,' he lies in the presence of
God; that is, if he has got intelligence enough to know what he
is talking about. ' '
That President Joseph F. Smith had the very highest alleged
divine Avarrant, for his Provo utterance, is proved by a like
declaration made by his uncle, Joseph the Prophet, during a
conference held in Nauvoo, April, 1844, and which is clipped
from the "Deseret News" — the Salt Lake church organ — of July
15th, 1857. The Prophet said :
"God made Aaron to be the mouthpiece of the children of
Israel, and He Avill make me to be God in His stead, and the
elders to be mouth for me ; and if you don 't like it you must
lump it."
The above could be re-inforced by similar declarations from
numerous greater and lesser lights of the church, but there is
no one that can surpass the Smith family when it is a matter of
Mormon doctrine and law.
The existence of the doctrine of political supremacy Avas
denied by the Prophet and his advisers Avith fully as much truth
and vehemence as Avas the doctrine and practice of plural mar
riage. In order to impress the people of Illinois with the idea that
the Saints were about the most liberal in their toleration of
the other religious bodies, the following was inserted among
the first ordinances passed by the city council of Nauvoo:
"Section I. — Be it ordained by the city council of Nauvoo
that the Catholics, Presbyterians, Methodists, Baptists, Latter-
day Saints, Quakers, Episcopalians, Universalists, Unitarians,
Mohammedans and all other sects or religious denominations,
whatever, shall have free toleration and equal privileges in this
city; and should any person be guilty of ridiculing and abusing
or otherwise deprecating another, in consequence of his religion,
or of disturbing or interrupting any religious meeting within the
limits of this city, he shall, on conviction before the mayor or
any municipal court, be considered a disturber of the public

110 Lights and Shadows of Mormonism
peace, and fined in any sum not exceeding five hundred dollars,
or imprisonment not exceeding six months, or both, at the discre
tion of said mayor and court."
The insertion of the above section proves two facts: First—
that the Saints Avere aware of the widespread, and entirely justi
fied impression among Gentiles that the Mormon revelations,
doctrines, teachings and practices breathed defiance of, and con
tempt for, human laAvs and governments, and lofty scorn and
intolerance for other religions. Second— inasmuch as the Con
stitution of the United States, and of Illinois, declared for abso
lute religious freedom, the introduction into the "code" of the
little imperium of Nauvoo Avas burlesque and an effort to
deceive. If not, why enumerate by title the "man made"
churches ?
During the winter of 1839-1840, the Prophet made a trip to
Washington, and endeavored to secure through President Martin
Van Buren and Congress substantial compensation for the loss
of property sustained in the expulsion of the Saints from
Missouri. The President held that, as Missouri wras an independent
commonwealth, the Saints must look to that State for compen
sation. There was no avenue by Avhich Congress could legally
appropriate money for damages sustained in any of the States.
Van Buren and the majority of the lawmakers were Democrats.
The result was that, with the exception of Abraham Lincoln, the
Saints solidly voted the Whig ticket.
The following election the Saints reversed their politics and
voted the Democratic ticket, giving the nominee for governor
a majority of more than one thousand in Hancock county as
against the Whig majority of seven hundred fifty-two the year
previous. Thus it will be seen that the Saints held the balance
of political power in Hancock county, and, in a close election,
the balance of power in the State. The political policy of the
Prophet in Illinois, can be no better illustrated than by a poli
tical sermon by Apostle F. M. Lyman during a priesthood meet
ing in Beaver City, Utah, 1891, and which will be more fully
quoted in the Utah division of this volume. Apostle Lyman said :
"The (church) authorities desire that the people divide them-

The Mormon Church, a Political Organization 111
selves about equally between the two great National parties, and
that it would be proper for some to remain neutral or inde
pendent ; that the object in such a division is that we will have
more poAver in the Nation and get a more honest administration
from the party in power. Each party will then CATER to us
more or less in order to secure control of the Territory."
While the numerical strength of the Saints in Illinois, as
compared with those of today in Utah, Avas extremely small, the
political policy Avas the same. The Prophet was anxious that
each party should "cater" to the Saints, and by that means he
expected to obtain political control of the State in the interest
of his people, and to secure immunity for the church in the
practice of plural marriage.
If the Good Father, whom the Saints devoutly believed was
watching over the destinies of His chosen people, had given
His Prophet a revelation on the subject of "horse" sense in
polities, instead of on polygamy, he wTould have performed an
act of signal service to the too credulous followers of Joseph
Smith. As it was, the political policy of the Prophet angered
both parties, and the forces that would eventually accomplish
the undoing of the Saints in Illinois Avere invoked by acts of
inexplicable political folly, or of "inspired" stupidity— Which?

CHAPTER XIV
GROWTH OF NAUVOO — MORE POLITICS— EX-GOVERNOR BOGGS SHOT-
MORE TROUBLE FOR THE PROPHET
Within four years from the date of the selection of the site
of Nauvoo, a city containing fifteen thousand to sixteen thousand
inhabitants had been built. In addition to the converts secured
from the Eastern and Southern States, several thousand Saints
had arrived from England Avhere a strong mission had been
established. Many respectable private dwellings and fine public
edifices had been erected. The building of a temple, one hundred
twenty-eight feet by eighty-three feet, and nearly sixty feet to
the square, was undertaken, and the Avork well advanced in 1844,
and completed in 1845. The completion of the Nauvoo temple,
after the death of the Prophet, in the presence of almost famine,
and in the face of bitter and relentless opposition, should close
the mouths of ignorant carpers regarding the sincerity of the
Saints and their devotion to what they firmly believed to be the
will of God.
In 1842 an incident in Missouri revived the old hatred against
the Mormons. Ex-Governor Boggs, on May 6th, while sitting
near a window in the second story of his residence in Independ
ence, Avas shot in the neck. The shot could hardly have been
intended to kill him. While painful and somewhat dangerous,
the wound Avas not deep. As a matter of course the assault
on Boggs Avas charged to an emissary of Joseph Smith. Orin P.
Rockwell, one of the Prophet 's body guard, was charged Avith the
attempt to kill Boggs, and was taken to Missouri and kept in
jail several months. The gun with which Boggs had been shot
was dropped to the ground in front of the building. Rockwell
denied that the gun, an old musket, Avas his property, and not-
Avithstanding the vehement charge by the Saints that no Mormon
could get justice in Missouri, he was acquitted.
Notwithstanding the acquittal of RockAvell, whom the Saints
generally conceded was guilty, but acted on his oaati initiative,
112

Growth of Nauvoo 113
the Missourians "camped on the trail" of Joseph, and never
ceased their efforts until they Avere successful in the attainment
of their object.
Largely through the efforts of Dr. John C. Bennett, who had
been excommunicated by Joseph for his "promiscuous inter
course" doctrine and its practice, the old charge of treason
against Missouri that had been preferred against Joseph in
1838, was revived and an attempt made to return the Prophet
to the abandoned Land of Zion.
A requisition from Missouri for Joseph was served on Gov
ernor Ford, who had succeeded Governor Carlin, and he issued
a warrant for the Prophet on June 17th, 1843. The warrant
was served on Joseph in Lee county, Illinois, by Harmon T.
Wilson who delivered him to Joseph H. Reynolds, the accredited
agent of Missouri.
Joseph fell back on the Nauvoo charter and its authority to
issue writs of habeas corpus. The Prophet, at that time, was
mayor of Nauvoo, and demanded to be taken before the munici
pal court of that city.
Wilson and Reynolds refused. But through the efforts of
Cyrus Walker, a Whig laAvyer and then candidate for Congress,
the efforts of Reynolds to take the Prophet direct to Missouri
were defeated.
Walker evidently thought he saw a chance to "cinch" the
Mormon vote, and declined to defend Joseph unless he pledged
his word to vote for him at the ensuing election, and which was
given. After some delay, Joseph, Walker, Reynolds and Wilson went
to Nauvoo where the municipal court released the Prophet from
the custody of the officers.
On the day of the arrival of Joseph and the party named,
he addressed the Saints in the grove near the temple. An excerpt
from the Prophet 's speech is given herewith :
"I have dragged these men (Wilson and Reynolds) here by my
hands, and will do it again ; but I swear I will not deal so mildly
with them again, for the time has come Avhen forbearance is no
longer a virtue; and if you or I are again taken unlawfully,
you are at liberty to give loose to blood and thunder. But be

114 Lights and Shadows of Mormonism
cool, be deliberate, be Avise, act with almighty poAver; and when
you pull, do it effectually— make a sweep-stakes for once!"
As if partly relenting, the Prophet added: "My lot has
always been cast among the warmest hearted people. In every
time of trouble, friends, even among strangers, have been raised
up unto me and assisted me."
Again the Prophet lapsed into his former passionate defiance :
' ' But before I will bear this unhallowed persecution any longer
— before I will be dragged aAvay again among my enemies for
trial I will spill the last drop of blood in my veins, and will see
all my enemies IN HELL ! To bear it any longer would be a
sin, and I will not bear it any longer. Shall we bear it any
longer ? " ( One universal ' ' NO ! ' ' ran through all that vast
assembly, like a loud peal of thunder.)
For the Prophet's intemperate Avords Elder B. H. Roberts has
the following apology :
"In the course of his (the Prophet's) speech he allowed him
self to be carried away by the fervor of his eloquence beyond
the bounds of prudence; a circumstance, hoAvever, that will
create no astonishment when the excitement and indignation
under which he was laboring, and that arose out of the sense of
outraged justice and humanity is taken into consideration.
Under such circumstances and from such a temperament as that
of the Prophet, we shall look in vain at such times for dispas
sionate discourse, and more than human must that man be, who
under accumulated years of oppression, can always confine his
speech, when recounting those wrongs, within the lines that cold,
calculating wisdom would draw."
But, according to the faith of the Saints, Joseph Smith, in
his calling of Prophet, seer and revelator, should have been far
and away above the human weakness of yielding to passion and
"eloquence," and especially "eloquence." Howe\rer, if that
kind of an explanation satisfies the really logical mind of Elder
Roberts there should be no further criticism.
The intemperate remarks of the Prophet, made in the presence
of Wilson and Reynolds who, no doubt, spread them far and
wide, largely aided in fanning the slumbering fires that were to
almost consume the Saints. There is reason for the thought that

Growth of Nauvoo 115
at that particular time Joseph was relying more on the strength
of the Nauvoo Legion than on the arm of Jehovah, and had,
for the moment, forgotten the incident of the "Zion's Camp"
fiasco. From his past experience with the political methods of the
Saints, Cyrus Walker, the Whig candidate for Congress, was
justified in believing that Joseph's pledge of his vote to him
would carry with it the solid Mormon support. And, surely, the
one vote of the Prophet Avas a rather small reward for ,the time
and expense of Walker in his defense of the Prophet and for
Avhich he certainly would not have negotiated except on the
inference that the vote of the Saints Avould go Avith that of
Joseph's. And the inference is entirely just that' Joseph knew
that Walker understood that the Mormon votes Avould be east
for him. Knowing, as Joseph must have known, the expectations
of Walker, the Prophet was plainly guilty of an inexcusable act
of wilful deception unless the implied contract Avere faithfully
kept. But on Sunday, the day before election, Hyrum, Joseph's
brother, had a manifestation of the spirit that it "would be to
the best interests of the people to vote the Democratic ticket,
including Mr. Hoge, the Democratic candidate for Congress."
Joseph announced to the assembled Saints the message Hyrum
had received, and added :
"I never knew Hyrum to say he ever had a re\relation and it
failed. Let God speak, and all men hold their peace. ' '
Elder Roberts in his foot-note to his "Rise and Fall of Nau-
Aroo," page 243, says:
"The remarks were made at a public meeting soon after the
Prophet 's release from the custody of Reynolds and Wilson. ' '
Of the several thousand votes cast in Nauvoo, Cyrus Walker,
the Whig candidate, received ONE vote— Joseph had sacredly
kept the letter if not the spirit of his promise.
Notwithstanding the Prophet's zeal for the Democratic party
in the election referred to above, he is credited Avith having given
utterance during the earlier years when he was equally zealous
for the Whigs, to the folloAving unambiguous and vehement
sentiment :

116 Lights and Shadows of Mormonism
"All our wrongs have arisen under the Democratic power and
authority, (of Missouri) and I have SWORN that this arm shall
fall from my shoulder, and this tongue cleave to the roof of my
mouth, before I will vote for them." (There will be occasion,
later on, to again quote the foregoing sentence.)
Early in the year 1844, several candidates for president of the
United States had appeared in the political field. Among them
were John C. Calhoun and Henry Clay. To each of those can
didates Joseph sent inquiries as to Avhat would be their policy
toward the Saints in case either of them were elected. Each of
those gentlemen replied evasively, and each received a stinging
reply from the Prophet.
The sentiment in Illinois, and especially in Hancock county,
towards the Saints had become extremely hostile. Had the Evil
One, instead of the Almighty, been the guardian of the Saints,
and desired their destruction, he could not have selected a
better instrument than Joseph Smith. That Joseph loved the
Saints, and was absolutely loyal to their interests, is beyond all
doubt. The foregoing sentence is not a reflection on his honesty,
but on his judgment and prophetic pretentions.
In the very mouth of the slumbering volcano that Joseph ought
to have known was liable at any moment to burst forth and over
whelm his people, he announced his candidacy for president of
the United States.
A state convention of a rival democracy Avas called and the
Prophet duly nominated. According to Elder Roberts' "Rise
and Fall of Nauvoo," page 254, the fifth resolution adopted at
the Nauvoo convention read as f ollows :
"RESOLVED, That the better to carry out the principles of
liberty and equal rights, Jeffersonian democracy, free trade,
and sailors' rights, and the protection of person and property,
we will support General Joseph Smith for President of the
United States at the ensuing election. ' '
The convention met on the 17th of June. Little did the
Prophet dream of the terrible fate that was to be his within the
next ten days.
By the inexplicable conduct of the Prophet in becoming a
candidate for president he had alienated the friendship of the

Growth of Nauvoo 117
only real political friends the Saints had in Illinois. Governor
Ford, like Governor Dunklin of Missouri, had been the friend of
the Mormon people, and as an act of kindness had advised Joseph
to cease electioneering, and to keep out of politics. Joseph
denied the implied charge, and paid no attention to the advice.
That the Prophet sensed the dangerous conditions that envi
roned his people, and that he was preparing to remove them to a
land where they could live their peculiar religion in peace, and
where they would be politically supreme, is shown by the fact
that he intended to send a "delegation to investigate California
and Oregon." The Prophet, in his journal of February 20th,
1844, says:
"I instructed the Twelve Apostles to send out a delegation,
and investigate the location of California and Oregon, and hunt
out a good location, where we can remove to, after the temple is
completed, and where we can build a city in a day, and have a
government of our own, get up into the mountains, where the
devil cannot dig us out, and live in a healthy climate, where we
can live as old as we have a mind to."
Such was the dream of the Prophet, but which Avas to be the
work of an infinitely greater man than he whom the Saints
believed was the special agent of the Almighty in the establish
ment of his great Latter-day work.
In furtherance of the scheme, Apostles Orson Pratt and Orson
Hyde, early in 1844, were sent to Washington for the purpose
of interesting Congress. Stephen A. Douglas and others did
what they could to secure Government aid in the enterprise but
without success. But the Apostles secured valuable information
regarding the country over which the Saints were fated to pass.
William Law, one of Joseph's counselors, Wilson Law, the
Higbee brothers, Francis M. and Dr. Robert Foster, had been
excommunicated. They were extremely bitter, and with Dr. John
C. Bennett, had entered into a conspiracy to accomplish the
undoing of the Prophet. Had they, too, been inspired, they
could not have concocted a more certain scheme for the accom
plishment of their object— the destruction of the Prophet— than
the one they adopted. On June 7th, 1844, they established the

118 Lights and Shadows of Mormonism
Nauvoo ' ' Expositor. ' ' The first and only number was filled with
serious charges against Joseph.
No sooner had the defamatory sheet made its appearance than
the city council met and passed the following resolution:
"RESOLVED, By the city council of the city of Nauvoo, that
the printing office from Avhence issues the Nauvoo 'Expositor' is
a public nuisance, and also all of said Nauvoo ' Expositors ' which
may be or exist, in said printing establishment ; and the mayor,
Joseph Smith, is instructed to cause said printing establishment
and papers to be removed without delay, in such manner as he
may direct."
The instructions were obeyed to the letter. The press was
destroyed, the type pied and the papers burned. HoAvever much,
under normal conditions, the act might have been justified, it
was courting the incidents that now came with a rush.
The abatement of the "Expositor" furnished the last act of
defiance that the enemies of Joseph and of the Saints needed
in their program of death and banishment. The conspirators
fired the "Expositor" building and fled to Carthage, the county
seat, where they reported the high-handed action of the Nauvoo
authorities. (There are counter reports to the effect that the
Saints, after smashing the printing plant, set fire to the
building.) The Prophet was Mayor of Nauvoo as well as Lieutenant
General of the Nauvoo Legion. And in order to further impress
the Gentiles Avith the physical force behind the city council in
the abatement of the ' ' Expositor ' ' the Legion was summoned to
arms. The citizens of Nauvoo were Avrought up to an unusual
pitch of excitement, and were prepared for stubborn resistance.
The news of the wrecking of the "Expositor" office and the
calling out of the Legion spread like AA'ildfire.
Indignation meetings were held at Warsaw and other towns.
Carthage, tAvelve miles from Nauvoo, was greatly Avrought up
over the statements of the Laws, Fosters and Higbee. The last
named swore to a complaint before Thomas Morrison, Justice
of the Peace, charging Joseph and members of the city council
with riot.
Constable Bettisworth served the warrant on Joseph, who fell

Growth of Nauvoo 119
back on the habeas corpus clause of the Nauvoo charter, and
refused to go.
Committees were organized in WarsaAV and Carthage. Red-
hot resolutions were passed, and the edict of expulsion or exter
mination of the Saints was promulgated.
In a number of towns volunteer companies were organized;
supplies of food, ammunition, arms and cannon Avere purchased
for the campaign against the Mormons. In fact, the non-Mor
mons in the country surrounding Nauvoo Avere preparing for
civil war. Joseph heard the rumbling of the social volcano that
his prophetic arrogance had stirred from its uneasy slumber.
When too late he sensed the shock of the first upheaval — the
Prophet's God had forsaken him and his people.
Joseph prepared for flight to the Rocky Mountains. During
the night of June 22nd, Joseph, his brother Hyrum, Apostles
John Taylor and Willard Richards, departed from Nauvoo, but
Avere intercepted by a number of timid brethren, some of whom
unjustly charged the Prophet with cowardice. They implored
their leader to surrender himself to the end that the Saints might
be spared the vengeance of their enemies. Those appeals were
too much for the kindly heart of Joseph, who returned to Nauvoo.
In the meantime Governor Ford had arrived at Carthage and
was doing all that he could to quiet the excited state of the
public mind. He sent word to Joseph that it would be best for
him to surrender, and promised the Prophet protection.

JOSEPH SMITH, THE PROPHET

CHAPTER XV
CURTAIN is rung down.
THE PROPHET AND PARTY GO TO CARTHAGE— WEAKNESS, IF NOT
COWARDICE, OF GOVERNOR FORD — JOSEPH AND HYRUM SMITH
ASSASSINATED — JOHN TAYLOR BADLY WOUNDED
Joseph and the city council, also charged with riot, left the
Nauvoo House at an early hour on the morning of June 24th,
for Carthage.
From well-authenticated sources it is certain that Josepli
Smith had a premonition of coming events. When some four
miles out of Nauvoo the party met a company of mounted militia
men under command of Captain Dunn, who had a requisition
from Governor Ford for the State arms then in the possession of
the Nauvoo Legion. The men under Captain Dunn were from
McDonough county, one of the counties which was friendly to
the Saints, but the order for the arms was ominous. The Prophet
turned to his brethren and is reported to have said :
"I am going like a lamb to the slaughter: but I am calm as
a summer's morning; I have a conscience void of offense towards
all men. I shall die innocent, and it shall yet be said of me—
'He was murdered in cold blood.' "
Captain Dunn asked Joseph to countersign the requisition.
The Prophet complied with that request, and, at the solicitation
of the Captain, returned with him to Nauvoo and aided in
gathering the arms.
Under the escort of Captain Dunn and his company, Joseph
arrived in Carthage about midnight. The Carthage Greys, a
local company of militia, received the Prophet with curses and
threats of violence if the McDonough men would but stand aside
and give them an opening.
It is unnecessary to folloAV the details of the next two days —
the 25th and 26th. Suffice it to say, that Joseph and Hyrum
Smith were placed in the Carthage jail, presumably because
121

122 Lights and Shadows of Mormonism
that would better insure their safety. Apostles John Taylor and
Willard Richards, Cyrus H. Wheelock and Stephen Markham
were permitted to accompany the prisoners, the Apostles remain
ing Avith them to the end.
After disbanding all the militia except the McDonough troops
and the Carthage Greys, Governor Ford, on the morning of June
27th, took Captain Dunn's company and went to Nauvoo. The
Carthage Greys Avere left to guard the prisoners.
The Governor's action in leaving tbe "Greys" to guard the
Prophet and his brother, has not, eA'en by himself, been suffi
ciently explained. Subsequently, in his "History of Illinois,"
he attempted to screen himself from responsibility for the trag
edy that followed quickly on the heels of his departure for Nau
voo. But his effort to do so was a failure. No sane, unbiased
mind will accuse Governor Ford Avith having conspired with
any one, least of all the Carthage Greys, to compass the death
of Joseph Smith. But reasonable men, irrespective of creed,
demand good and sufficient reasons for the public acts of public
men. Governor Ford Avent to Nauvoo on the flimsy pretext of
searching for counterfeiting tools, dies or plates alleged to be
in that locality. But Governor Ford Avas not a sheriff, detective
or a member of the secret service. From the evidence given by
himself the inference is entirely justified, and is the only chari
table view, that Governor Ford realized that he was not men
tally and morally strong enough to cope with the lawless element
which he had reason to believe had determined to have the life
of the Prophet. And like all weak men when face to face with
crises in which the worst passions of men are the ruling force,
Governor Ford was anxious to escape from the scene of violence
that he should have known was imminent, and at the same time
avoid the responsibility of being present during the perpetration
of the crime.
Governor Ford and his escort had not more than turned their
faces toward Nauvoo when members of the Carthage Greys began
preparations for the terrible drama.
Carthage jail was a two-story structure of stone, having cells
below and unprotected rooms above in addition to one cell. The

Curtain is Rung Down 123
prisoners were at first placed in the cells, then transferred to a
large room at the head of the stairs in the upper story.
A guard of the "Greys" had been stationed at the jail, but
that was a necessary formality. During the forenoon Stephen
Markham left the jail, expecting to return in a short time, but
was not permitted to do so. That incident aroused the appre
hensions of the prisoners and their companions. Soon after the
noon-day meal Cyrus H. Wheelock Avent out for the purpose of
obtaining some wine. He, also, was not permitted to return,
which increased the misgivings of those Avho remained in the jail.
While sitting at the windoAv Apostle Taylor had been singing
"A poor wayfaring man of grief," etc. It Avas probably about
2 p. m. when Taylor looked out of the window and saw a large
number of men with blackened faces rapidly approaching the
prison. It was but the passing of a moment when a volley of
musket balls sped up the stairway. The mob had "forced" the
guard, and with demoniacal yells rushed up the stairs.
The door, a thin wooden affair, Avas open at the instant of
the onrush, but was quickly closed by the inmates. Joseph, Tay
lor and Richards braced themselves against the door with the
hope of holding back the painted, infuriated mob. A shot
through the key-hole warned the prisoners of the danger of their
position. Joseph and Richards sprang toward the front of the
room while Taylor took a position to the side of the door. A
second shot struck Hyrum Smith near the side of his nose, while
another ball, fired from the outside, through the window, entered
his back. Throwing up his hands the brother of the Prophet
cried out, " I 'm a dead man, ' ' fell to the floor, and expired with
out a struggle. Forgetting, for the instant, his own danger,
Joseph exclaimed, "My poor, dear brother."
Before going out Cyrus H. Wheelock left with Joseph an
Allen's automatic six-shooter, called in those days a "pepper
box. ' ' Springing to the door the Prophet opened it a few inches,
and thrusting the pistol out among his assailants fired three shots,
each of which winged a mobocrat, of Avhom, so it Avas reported,
two died. Three of the charges failed to explode. Angered by
the unexpected resistance the mob forced the door and poured
sheets of flame and bullets into the room. Taylor had maintained

124 Lights and Shadows of Mormonism
his position by the side of the door, and with a heavy hickory
stick left by Stephen Markham he beat doAvn for a moment, the
death-dealing muskets which protruded through the opening.
Apostle Taylor Avas a powerful and athletic man, and by his
admirable courage no doubt deferred for a brief space the end
ing of the tragedy. While engaged in his unequal combat with
the mob, Taylor heard the Prophet's encouraging words,—
"That's right, Brother Taylor, parry them off as Avell as you
can. ' '
As fast as the muskets were fired, the owners fell back and
those with loaded guns took their places. Scores of shots were
fired into the room which soon was filled Avith smoke. Through
the semi-gloom flashes of crimson fire leaped toward the object
of malignant hatred, while bullets SAvept the room. Inter
mingled with the explosions of firearms the doomed Prophet
heard the maniacal shouts and curses of those who were urging
on the work of death. Apostle Taylor ran to the window with
the intention of leaping out and thus escape from the hell which
was increasing in the room. The remainder of the pitiful story
can best be given in his Avords :
"As I reached the window, and was on the point of jumping
out, I was struck by a ball from the door about midway of my
thigh, Avhich struck the bone and flattened out, almost to the size
of a quarter of a dollar, and then passed on through the fleshy
part to within about half an inch of the outside. I think some
prominent nerve must have been severed or injured, for, as soon
as the ball struck me, I fell like a bird, or an ox when struck by
a butcher, and lost entirely and instantaneously all power of
action or locomotion. I fell upon the window-sill, and cried out,
'I am shot!' Not possessing any poAver to move, I felt myself
falling outside of the window, but immediately I fell inside,
from some, at that time, unknoAvn cause. When I struck the
floor my animation seemed restored, as I have seen it sometimes
in squirrels and birds after being shot. As soon as I felt the
power of motion I crawled, under the bed, which was in a corner
of the room, not far from the window where I received my
wound. While on my way under the bed I was wounded in
three other places ; one ball entered a little below the left knee,

Curtain is Rung Down 125
and never was extracted; another entered the forepart of my
left arm, a little above the wrist, and, passing down by the joint,
lodged in the fleshy part of my hand, about midway, a little
above the joint of my little finger ; another struck me in the fleshy
part of my left hip, and tore aAvay the flesh as large as my hand,
clashing the mangled fragments of flesh and blood against the
wall. "It would seem that immediately after my attempt to leap
out of the window, Joseph did the same thing, of which circum
stance I have no knowledge except from information. The first
thing that I noticed was a cry that he had leaped out of the
window. A cessation of firing followed, the mob rushed down
the stairs, and Dr. Richards Avent to the windoAv. Immediately
afterwards I saAv the doctor going toAvards the jail door, and
as there was an iron door at the head of the stairs adjoining our
door which led into the cells for criminals, it struck me that the
doctor was going in there, and I said to him, 'Stop, Doctor,
and take me along.' He proceeded to the door and opened it,
and then returned and dragged me along to a small cell pre
pared for criminals."
Willard Richards escaped Avithouf a scratch; and when one
reflects on the hail of lead which was poured into the .room
his escape borders on the miraculous.
The fate of the Prophet is told by Dr. Richards in the fol
lowing words :
"Joseph attempted, as a last resort, to leap out of the same
window from AAdiich Mr. Taylor fell inside, Avhen two balls
pierced him from the door, and one entered his right breast
from without, and he fell outward exclaiming, '0 Lord, my
God.' He fell on his left side a dead man. At this instant
the cry wras raised. 'Pie's leaped the window!' and the mob on
the stairs and in the entry ran out."
And thus ended one of the most pitiful and unnecessary
tragedies of the Nineteenth Century.
John Taylor recovered, and became one of the best and most
considerate presidents the Church of Latter-day Saints has thus
far had, or is likely to have.

126 Lights and Shadows of Mormonism
JOSEPH F. SMITH
A small boy is playing in his mother's yard. The place is
Nauvoo, Illinois. The stage is set for one of the most pathetic
dramas ever witnessed in the world's history of human tragedies.
From the direction of Carthage a small cloud of dust moves
along the well-worn road. Nearer and nearer the column of
dust approaches and from its shadoAv emerges a foam-flecked
and dust-covered horse and rider. "Joseph and Hyrum have
been murdered in Carthage jail!" is the message he brings to
the homes, kindred and devoted folloAvers of those aa'Iio perished
at the hands of an unreasoning mob.
Hushed is the voice of the small boy, petrified by the fearful
blow. With mute anguish he views the agony of his mother,
and listens to the mourning and imprecations of the community.
A day or two later a funeral procession arrives in Nauvoo. The
covers of the pine coffins are removed, and Joseph F. Smith
looks down on the pallid faces of his father (Hyrum) and his
uncle. Who shall say that the bitterness and resentment felt
by that boy were not justified? And who is there that can
measure the baneful effect of that inexcusable tragedy on the
mind and character of a youth of such tender years? Add to
his personal experiences the daily recitals of the horrors of
Missouri, and the further fact that he believed his father and
uncle were prophets, seers and revelators, and that other
impression, justified by the daily talk of members of his family
and of his neighbors, Avho unitedly claimed that the entire
Christian Avorld rejoiced over the tragedy at Carthage, and we
have an environment exceptionally favorable to the production
of a fanatic, but not, necessarily, of a prophet.
Another factor that should be taken into account in its bear
ing on the plastic mind of the boy, is that he was taught to
believe that his uncle had been chosen by the Almighty as His
earthly representative, and that upon Joseph Smith and his
successors in office had been placed the grave responsibility of
establishing and maintaining the kingdom of God on earth.
View as we may the truth or falsity of Joseph F. Smith's
early conceptions, we find in him the victim of nature's inex-

Curtain is Rung Down 127
orable psychological forces. His early experience with the
lax enforcement of the civil law, as exemplified iu the death of
his father and uncle, not only engendered in him an unreason
ing hatred for a democratic form of government, but inspired
him with intense devotion to centralized power, the highest
type of which is, necessarily, the kingdom of God on' earth.
Such was the environment in Avhich Joseph F. Smith, the then
child of six years, received his first impressions of life and who,
in the unwinding years, was destined by an unkindly fate to
succeed his uncle, the Prophet, in the exalted position of God's
vicegerent on earth. Is there surprise that today in Utah the
same questions that vexed the people of Missouri and Illinois
are being fought out, but by representatives of a higher civili
zation than were those aa'Iio, by brute force, expelled the Saints
from those States ?
THE PROPHET JOSEPH SMITH— HIS CHARACTER
Few men have ever lived whose life, character and motives
were more subjected to the diverse kaleidoscopic views and esti
mates of so many writers as Joseph Smith.
He has been delineated as a horse thief, counterfeiter and
all-around tough. He has been posed before the public as a
murderer and villain of the blackest type. He has been called
a maudlin religious fanatic. Others have charged him with
being a wilful deceiver of his people because of his lust of
women, power and notoriety. Nearly all his critics have with
held from him the credit of possessing more than ordinary intel
ligence. Then, as now, his followers believed him to be a prophet,
They believed his revelations, and still 'believe them. Their loy
alty was proved by years of resigned endurance of persecution,
and travail in the wilderness. Today, a half million people stand
as firm in their belief that Joseph Smith was the Prophet of
God, fore-ordained to restore the pure gospel of the Son of
God, as are the immovable mountain Avails that guard their
western empire, now ruled by the most implacable despot of
all time. None but those who have spent their lives among

128 Lights and Shadows of Mormonism
the Saints and have shared their religion, can understand their
intense loyalty to their convictions, and to the slightest wish,
religious and political, of their chief prophet. And nearly all
of those whose lives have been spent among them, on severing
their connection with the church, become so bitter, because of
blighted hopes and ruined lives, that they are incapable of
forming just estimates of the character of the founder of Mor
monism, whom, for years, they unquestioningly followed.
The man who performed that nineteenth-century miracle Avas
no ordinary man.
Of the Prophet's physical appearance, Josiah Quincy, who
visited Nauvoo in May, 1844, gave the folloAving life-like pen-
picture :
"Pre-eminent among the stragglers at the door (of the Nauvoo
House) stood a man of commanding appearance, clad in the cos
tume of a journeyman carpenter when about his work. He Avas
a hearty, athletic fellow, with blue eyes standing prominently
out on his light complexion, a long nose, and a retreating fore
head. He wore striped pantaloons, a linen jacket which had
not lately seen the wash-tub, and a beard of three days' growth.
A fine-looking man, is what the passerby would instinctively
have murmured upon meeting the remarkable individual who
has fashioned the mould which was to shape the feelings of
so many thousands of his fellow-mortals. ' '
The physical and mental environment of Joseph Smith has
been described. If any further evidence of his belief in his
own divine mission be needed, the offering of his life for the
protection of his people should be ample.
As a psychological subject he has baffled the ablest minds.
The activity of his mind was phenomenal, and must have been
the product of abnormal nervous energy. And in order to have
deceived himself in the matter of revelations, his nervous force,
at times, must have been such as to produce temporary hallu
cinations. The vividness and realism of the products of his
imagination were such as to convince him that they Avere super
natural. Those delusions were intensified by his natural and
acquired egotism which was one of his most glaring defects of
character. The grandiloquent verbiage of many of his speeches,

Curtain is Rung Down 129
Avritings and revelations, was such as would have caused ' ' Bom-
bastus Furioso" to turn green with envy.
The presence of the Legion, and the gaudy trappings of the
Prophet in his gold-bedecked uniform of lieutenant-general at
the solemn ceremony of laying the corner stone of the Nauvoo
temple, is an illustration of his immeasurable vanity and pas
sion for display of personal power and importance. In fact,
it is the egotist that indulges in ' ' bluffing. ' '
That the Prophet was a total financial failure is proved by the
disgraceful collapse of his Kirtland bank, and that he and his
church were perpetually harassed by creditors.
That Joseph, with all his claimed gift of inspiration, was an
unusually poor judge of human nature is proved by his selection
of such men as Marsh, Bennett, Law and many other bad char
acters to be his counselors and trusted confidants.
The Prophet was generally conceded to be unusually affable
and hospitable.
He shared with his people the joys and sorroAvs of Mormon
ism, and was ne\rer knoAvn to falter in his loyalty to his followers.
In addition to his Avork of translating, writing revelations,
correspondence, writing his autobiography, and arduous church
duties, the Prophet studied HebreAv, German, law and other
subjects almost too numerous to mention, and, of course, was
mediocre in all of them.
His alleged monopoly of God's agency on earth justified his
claimed right to rule politically.
Our reason justifies us in believing that God is the personi
fication of perfect judgment, honor, candor, truth, justice and
mercy. His absolute power eliminates the faintest suggestion
that He would be compelled to descend to deception in anything
to accomplish His purposes, and that view of the attributes of
Deity is supported by the Bible, our only recognized written
authority on the subject.
With the foregoing as a guide to Avhat we are entitled to look
for in one who claims to be the sole agent and representative
on earth of the very Eternal, we search in vain for any special
mental, or moral quality in Joseph Smith that would distinguish
him from the "common herd."

130 Lights and Shadows of Mormonism
Eliminating all thought of inspiration, no sane man would have
made the bombastic threats of vengeance on his enemies, and the
frequent defiance of the laws of cause and effect, which char
acterized the almost daily routine of the life of the Mormon
Prophet. His contemptible attempts at deception on the existence of
polygamy in Nauvoo cannot be even palliated on the idiotic
plea, so industriously entered by his present-day apologists,
that the publicity of its practice was premature. There can be-
nothing god-like about lying— it is the stock-in-trade of every
criminal when faced by his accusers, and the refuge of the
child when charged with having surreptitiously invaded his
mother's pantry.
The complete collapse of his revelations concerning the "Land
of Zion" in Missouri, appeared to daze him, and to somewhat
Aveaken his faith in the genuineness of his prophetic gifts, for,
thereafter, he confined himself almost exclusively to doctrinal
revelations. And with the exception of the revelation on poly
gamy, little or no criticism can be made.
Elder Brigham H. Roberts, one of the most able and logical
minds in the Mormon church, and so often quoted herein, sensed
the illimitable hiatus between the definite predictions concerning
the Missouri Land of Zion and their fulfillment, and in the
following sentences becomes an illogical apologist for the
Almighty :
"While God's general purposes will never ultimately be de
feated by man, still upon each side of the general purposes of
God, a margin somewhat Avidc seems to have been left in which
those both for and against those purposes may write Avhat history
they please— one that will meet Avith the approval of God, or one
that Avill meet only Avith condemnation— herein is the agency
of man. But in the exercise of that agency God's purposes will
not be thwarted, for man's agency will not extend so far as
that— if it did it would interfere with God's agency and
decrees." — "Missouri Persecutions," page 150.
The above is doubtless a better explanation of the failure
of "God's general purposes" in Missouri, than the present-day

Curtain is Rung Down ' 131
chief prophet could give. And yet, it is an explanation that
does not explain.
That the reader may fully realize the entirely untenable posi- '
tion of Elder Roberts, it is well to retrace our steps to the date
of the disbandment of "Zion's Camp."
The appearance of "Zion's army" naturally incensed the
non-Mormons of Jackson county, and, inconsistent as it may
appear, the Lord's army was disbanded .in the face of His "ene
mies." And, according to Elder Roberts, Joseph sent the fol
lowing dispatch, ' ' by express, to Messrs. 'Thornton, Doniphan,
and Atchison ' ' :
"Gentlemen:— Our company of men advanced yesterday from
their encampment beyond Fishing River to Rush Creek, where
their tents are again pitched. But feeling disposed to adopt
every specific (pacific?) measure that can be done without
jeopardizing our lives, to quiet the prejudices and fears of some
part of the citizens of this county, we have concluded that our
company shall be immediately dispersed and continue so till
every effort for an adjustment of differences between us and the
people of Jackson has been made on our part, that would in
anywise be required of us by disinterested men of republican
principles. ' ' I am respectfully,
"Your obedient servant,
"Joseph Smith, Jr."
("Missouri Persecutions," page 149.)
Proceeding, Elder Roberts, in his "Missouri Persecutions,"
pp. 149-150, has the following :
"Thus was Zion's Camp disbanded. Had Governor Dunklin
possessed the courage to enforce the laAV of the State; had he
called out the militia of Missouri to re-instate the exiles in their
homes, as at one time he expressed a willingness to do, the his
tory of the camp might have been different. But Governor
Dunklin lacked that courage, and without that assistance the
camp itself was powerless."
Every line, paragraph and page of Elder Roberts' voluminous
writings in elucidation of Mormon doctrine, and in defense of

132 Lights and Shadows of Mormonism
the Saints, breathes a spirit of earnest faith in the doctrines of
Mormonism, and of profoundest certainty in the literal fulfill
ment of Joseph Smith's revelations. In the face of that devo
tion to his faith, Elder Roberts.' intelligence seems to almost
stagger in his effort to reconcile the promises of the Lord regard
ing the Missouri Land of Zion, and the impassable gulf that
yaAvns betAveen those promises and their fulfillment. In his
pitiful groping for the bridge that Elder Roberts is seeking as
a means of getting the Almightj' out of His unenA'iable dilemma,
he grasps at the following potential straws:
"Perhaps another view is admissible. Had the members of
Zion's Camp been more faithful — less contentious — more united,
and had the Saints in the eastern branches had more faith-
faith to send up to Zion more men and more money with which
to strengthen the hands of the Saints on the land of Zion — the
history of Zion's Camp might have been different. But thus it
is: what men and great movements might attain to is often
defeated, sometimes by the actions of enemies, sometimes by
the lack of devotion and faith and energy on the part of those
into whose hands great enterprises are committed."— "Missouri
Persecutions," page 150.
Had Elder Roberts been silent in his "Missouri Persecu
tions," as to the disparity betAveen the revelations and proph
ecies of Joseph Smith and their fulfillment, it would have been
better for the "Youth of Zion" to whom, indirectly, he dedicates
his fascinating Avork. And there could have been no excuse for
dragging his name into a public discussion of the vital ques
tion of judging Josepli Smith's claim to being a prophet in the
light of the fulfillment of his prophecies. But, as Elder Roberts,
in the foregoing excerpta, has assumed the role of special
pleader for the Prophet, and guardian of the faith of the "Youth
of Zion," there is no thought of apology for compelling his
presence in a brief discussion of the subject in which he has
taken the affirmative side.
The reader's attention is drawn to the ludicrous discrepancy
between the fervid asseverations of the Prophet that "Zion
shall not be moved out of her place," etc., and the pompous
march of "Zion's Camp" to Missouri; and the surrender of

Curtain is Rung Down 133
Joseph, as evidenced in his letter to Thornton, Doniphan and
Atchison. There can be no denial of the following Mormon predicates:
First: Joseph Smith, Jr., was a prophet.
Second: The Mormons are God's chosen people.
Third : The Almighty had made certain definite, unambiguous
declarations concerning Missouri being the ' ' Land of Zion ' ' and
the ' ' inheritance of His people. ' '
Fourth : The Lord had predicted that on the site of Independ
ence the ' ' City of the New Jerusalem ' ' should be builded.
Fifth: That a temple should be built in Independence upon
which there should rest "a cloud by day and a pillar of fire
by night," and that the "cloud" and "pillar" Avould be the
' ' glory of God. ' '
Sixth: That the generation in which the revelation concern
ing the temple was given should not pass away before that
' ' house of the Lord ' ' would be built.
Seventh: That, to accomplish his "sworn" purposes, the
Almighty would not suffer ' ' Zion to be moved out of her place, ' '
for there was "no other place appointed" for the "inheritances"
of His people.
As before stated, Elder Roberts is the ablest present-day cham
pion of Mormonism, Avith all that the name implies, and is so
recognized by nearly every member of his church. And, there
fore, his reasons ( ? ) , excuses or apologies for the total collapse
of the Prophet's revelations and prophecies concerning Missouri
are the very best that could be produced.
In his prefatory reasons, excuses or apologies, Elder Roberts
says: "There seems to have been left upon each side of the gen
eral purposes of God a margin somewhat wide." What for? So
that "those both for and against those purposes may write what
history they please, one that will meet with the approval of God,
or one that will meet only with condemnation. ' '
The reader is invited to use the common sense that God gave
to him, or to her, and Avhich, to him, or to her, is the court of
last resort in arriving at ultimate conclusions, and discover any
"margin" or element of uncertainty in the Lord's promises

134 Lights and Shadows of Mormonism
concerning Missouri. On the contrary, the Lord had "sworn"
that the predictions of His Prophet should bc fulfilled.
And where, if such "margins" had been "left," no matter
how "Avide" or narrow, can the reader, even the "Youth of
Zion," discern any relation between those "margins" and Elder
Roberts' "child-like and bland" plea that those "margins"
were purposely "left" so that men might "meet only with con
demnation" for "writing what history they please"?— history
that is justified by the only interpretation that can be drawn
from those positive revelations and prophecies.
Or, in other words, has Mormonism so clogged the otherwise
logical brain of Elder Roberts to the extent that he really
believes that God leaves "margins" of uncertainty in His
promises to the end that men and women may be damned for
inability to interpret that which was purposely left in an indefi
nite and ambiguous form ?
In Elder Roberts' " Perhaps-another-view-is-admissible " para
graph he becomes even more child-like and inconsistent. In
his presentation of the "another-view" Elder Roberts abandons
his "somewhat-wide-margins" A'iew. Elder Roberts "seems" to
have forgotten that in the "Zion's Camp" affair, Josepli was
acting under the instructions of the Lord, and that in no
instance did the Prophet go outside of those instructions. The
Lord told His servant Joseph to gather five hundred men if
possible; if not possible, he was instructed to the effect that
three hundred men would answer, but not to undertake the
"redemption of Zion" Avith less than one hundred men. The
difference betAveen five hundred and one hundred was certainly
a ' ' margin somewhat wide, ' ' but Joseph was well within the limit
when he started with one hundred and fifty men and increased
his force to two hundred men before he came in sight of the
Lord's enemies. The Lord was supervising the work, and He,
alone, should be held responsible for the details and for the
general results.
But Elder Roberts, in his plaintive effort to strengthen the
faith of the "Youth of Zion," indulges in more potentialities.
' ' Had the members of Zion 's Camp been more faithful ' ' the expe
dition might have been successful. Or, to again quote Elder

Curtain is Rung Down 135
Roberts: "Had tlie Saints in the eastern branches had faith to
send up to Zion more men and more money . . the his
tory of Zion's Camp might have been different."
In the frequent use of the words "had," "might," etc., Elder
Roberts eliminates the thought of God's omnipotence and fore
knowledge. Did not God foresee that Joseph could not raise
more than one hundred and fifty men 1 Did not God foreknow
that the Saints Avould not— could not— send more money? And
did not God foreknoAv the complete collapse of all the revelations
relating to the Missouri land of Zion? If God did foreknow
those things, then why did He undertake a contract He was
unable to complete ? If God did not foreknow these things, there
is but one alternative ; the god who gave those revelations to
Joseph Smith, Jr., is not the all-Avise, supreme and omnipotent
God that rules the universe.
The last sentence of Elder Roberts' "Perhaps-another-vieAY-is-
admissible" paragraph is a secular truism, and, as such, elimi
nates all thought of Deity and, therefore, forms a fitting con
cession on the part of Elder Roberts that his effort to strengthen
tbe faith of the "Youth of Zion" in the revelations of Joseph
Smith was as great an abortion as the pitiful collapse of Zion's
Gamp. Not for his life would the author of this volume do
Joseph Smith or the Latter-day Saints an intentional act of
injustice. The facts as given by Mormon historians have been
used in the foregoing chapters. And in the light of those facts-
it is not harsh to add that from his boyhood Joseph Smith's
idiosyncrasies made of him a storm-center, and, while pitiable in
the extreme, his death was of signal adA^antage to his people.
Among his other accomplishments, Joseph Smith was the most
prolific vendor of "inspired" "scientific" theories that has ever
lived. There AA'ere no heights in astronomy so vast that, in the
belief of his followers, he did not reach ; there Avere no depths
in geology so profound that he did not fathom.
For instance, by tho aid of his "inspired" telescope, Joseph
Smith discovered a new globe which he named "Kolob." He
also discovered that Kolob Avas so vast that it requires one thou
sand years for it to make one revolution on its axis. And it
Avas revealed to the Prophet that the Almighty reckons the time

136 Lights and Shadoavs of Mormonism
of the universe from one revolution of Kolob ; that is, that a
day with the Lord is as one thousand years; that, therefore, the
creative "day" in Genesis was one thousand years, and that
the world was, therefore, created in six thousand years instead
of six days of twenty-four hours each. And each devout "scien
tific" Saint accepts that dictum in preference to the hundreds of
millions of years which uninspired scientists affirm were required
for the evolution of the earth from nebulous matter to the pres
ent time.
Instead of the earth having been evolved from a nebulous
ring revolving around the Sun, or center, Joseph Smith affirmed
that the earth was formed from the disrupted fragments of
other worlds. Some fifteen years since, Professor James B.
Keeler, a Mormon bishop who was teaching in the Brigham
Young Academy at Provo, published a tract on geology,
Avhich had for its basis the Prophet's theory of creation, and
attempted to force the geological phenomena into "harmony"
Avith that theory. Today there is a brilliant scientific Saint
whose researches in geology might have been of great service to
that science had he not been floundering in the hopeless maze
of inconsistencies which ever obstruct the path of any man who
attempts to harmonize the truths of science with the visionary
vaporings of our modern Prophet. Thus does Mormonism
become an incubus in the field of education, as it is in every
avenue of mental progress. Every aspiration of the heart, every
deliverance of reason must bend in abject servility to the "in
spired" dicta of the prophets.

brigham young

CHAPTER XVI
BRIGHAM YOUNG SUCCEEDS JOSEPH SMITH — SAINTS AGAIN
EXPELLED— NAUVOO TO THE MISSOURI RIVER
Brigham Young was born on June 1st, 1801, in Whitingham,
Windham county, Arermont. Plis father was poor and unable to
give his large family of children even a common school edu
cation. At sixteen Brigham left home and proceeded to carve fortune
and fame from the rude material of his surroundings. He
followed painting and odd jobs for a while, then learned the
carpenter's trade, at which he became proficient.
In stature, Brigham Young was about five feet, eight inches,
of heavy build and in later years inclined to be portly. A mas
sive head, well set on a rather short and muscular neck, com
pleted his physical appearance. His statue, that at once adorns
and dignifies the intersection of South Temple and East Temple
(Main) streets, Salt Lake City, is a life-like representation of
him Avhen about sixty years of age. Auburn hair, steady blue
eyes, and an auburn beard extending from his temples down
under and partly concealing his chin, a large firm mouth, and
slightly aquiline nose, complete the portrait of the great pioneer
as the writer now remembers him. The mental characteristics
of Brigham Young may be inferred from the remarkable achieve
ments of himself and his people. And in the light of his material
accomplishments, it is hardly necessary to add that Brigham
Young was a man of sublime courage, unyielding will and sleep
less persistence; yet, withal, kindly and considerate. In all the
attributes of truth, honor and purity of life, as he understood
the word purity, Brigham Young had no superiors. In the selec
tion of his "counselors" and aids, the judgment of Brigham
Young was almost unerring, and although they comprised such
masterful minds as Orson and Parley P Pratt, Willard Rich
ards, Orson Hyde, John Taylor, George A. Smith (cousin of
138

Brigham Young Succeeds Joseph Smith 139
the Prophet) Amasa Lyman and others, they were mere figure
heads. As if by the irony of fate, Brigham Young, Orson Pratt
and other leading elders were absent on electioneering missions
in behalf of Joseph's candidacy for president when the Prophet
was murdered.
At the close of an intensely dramatic struggle for the leader
ship of the Saints, Brigham Young won the position of leader
of modern Israel.
At the time of the Prophet's death, Brigham Young was
president of the Twelve Apostles, and as such was in line for
priestly succession to the office of head of the church. His
aspirations were, however, challenged by Sidney Rigdon and
other prominent Mormons, but without avail. Emma Smith,
legal wife of the Prophet, opposed the leadership of Brigham,
and pleaded in vain for the election of a trustee-in-trust for tho
church until her oldest son, Joseph, then tAvelve years old, would
be of such age as to qualify him for the succession to his father.
But Brigham was obdurate, and wisely admonished Emma that
it would be equivalent to "putting a knife to the boy's throat"
to announce his prospective successorship to his father, the
Prophet. Subsequently, "Young" Joseph reorganized the
church, and Avith headquarters at Lamoni, Iowa, is contesting
for prophetic supremacy with his cousin, Joseph F. Smith, the
present-day "prophet, seer and revelator" of the Utah church.
The Lamoni church does not believe in polygamy, and in tho
face of overAvhelming eA'idence, denies that the Prophet taught
or practised polygamy. The denial is doubtless made to shield
the original Joseph Smith's reputation as a prophet.
Rigdon established a rival church in Pittsburgh, and achieved
a total failure.
James J. Strang seduced a few hundreds of the Saints and
established them on Beaver Island, Lake Superior. Joseph's
polygamy and his claim to spiritual and temporal absolutism
were the chief "doctrines practised by Strang. The "Strangites"
were accused of licentiousness, stealing, etc., by the fishermen
and lumbermen of Beaver Island, with the result that those
"Saints" were also "persecuted for their religion's sake." In

140 Lights and Shadows of Mormonism
1856, two of Strang's followers shot him. The people of the
mainland sent a boat to the Island kingdom of Strang and com
pelled his folloAvers to embark with such personal effects as they
could hastily collect, and landed them in Milwaukee and other
towns. Strang pretended to have seen angels who showed him the
"gold plates," and had given him the Urim and Thummim. He
also claimed to have received revelations and in nearly every
respect endeavored to imitate the murdered Prophet. There
was no one that could prove that Strang Avas not a prophet, nor
that all his assertions Avere not true; his followers were "perse
cuted" — driven from their homes, etc., but not a tear has been
shed by the original Saints because of the misfortunes of tho
Strangites. Yet they were just as sincere in their faith, and just
as devoted to their prophet as were the followers of Joseph Smith.
Later on, another incident that is more nearly parallel will be
mentioned. The selfish hope of many of the Saints that the surrender of
their Prophet would save them from the wrath of their enemies
was completely shattered.
During a brief interval, only, after the death of Joseph, tho
enemies of the Saints gave them a respite. Again, flame and
smoke from burning grain stacks and residences gave notice that
the fierce hatred of the non-Mormon residents of Hancock county
was being vented on the helpless Saints. Nor were the latter
entirely blameless in the matter of retaliation.
Nor were the Saints guiltless in the matter of stealing from
their enemies. Brigham did all in his poAver to check the spirit
of retaliation on the part of his followers. About two months
after the death of Josepli, Brigham, while addressing the Saints
during a conference, spoke pointedly and significantly on the
subject of stealing. He said:
Elders who go to borrow horses or money, and running away
with it, will be cut off from the church without any ceremony.
They will not receive as much lenity as heretofore."— "Times
and Seasons," Vol. V., page 696. Which was proof conclusive
that some of the Saints had been stealing.

Brigham Young Succeeds Joseph Smith 141
In January, 1845, the Illinois legislature repealed the Nauvoo
charter. The Saints Avere deeply angered at what they regarded
as an unpardonable invasion of their political rights, which
deprived them of a convenient resort to habeas corpus proceed
ings before the Nauvoo city magistrate. Instead of quietly sub
mitting to the inevitable, and adopting a pacific policy, the
Mormon press breathed implacable defiance. The "Nauvoo
Neighbor," a Mormon publication, advised that "no Latter-day
Saint should give himself up to the law . . . until the blood
of Joseph and Hyrum has been atoned for by hanging, shoot
ing, or slaying in some manner every person engaged in that
cowardly, mean assassination."
The defiance of the Saints but served to intensify the mutual
hate. The "Danite" stories were revived, and many mysterious
murders were charged to that organization. In fact, the "Avar of
extermination" proclaimed by Sidney Rigdon, and reiterated
in the too often intemperate remarks of Joseph, again confronted
the Saints.
During this critical period, Governor Ford seems to have lost
his head. At any rate, like Governor Dunklin, he proved himself
incapable of coping with the situation.
In the meantime, Thomas B. Marsh, William Smith, brother
of the Prophet, and many other leading brethren in the church,
had apostatized, and became bitter enemies of the Saints.
Brigham Young, natural-born leader and statesman, was pow
erless to stem the devastating tide that was flowing in on the
disunited and distracted Saints. The causes of the uprising
were too deep for human aid, and the Lord had again deserted
His chosen people.
Knowing that it would be impossible for the Saints to perma
nently occupy their holdings in Illinois, Brigham Young prom
ised the citizens of that State that his people would remove in
the spring of 1846, and the Saints did all in their poAver
to expedite matters.
Although the Saints kneAv that their expulsion from Illinois
Avas certain, they toiled incessantly on the temple. The Lord
had commanded them to build it, and had promised them great
blessings as a reward for their fidelity. With "johnny cake"

142 Lights and Shadows of Mormonism
(corn bread) as their only food, and often very little of that,
and weakened by attacks of chills and fever, the devoted Saints
finally completed their beautiful temple in which many of them
received their "endowments," and were baptized for their dead.
History will be searched in vain for a parallel to the devotion
exhibited, and the sacrifices made, by the folloAvers of Joseph
Smith, while, with firearms by their sides ready to repel unreas
oning and relentless mobs, they placed stone upon stone until
the gilded angel that croAvned the lofty spire, reached upward
toward Him whom they steadfastly believed had commanded tho
building of the Nauvoo temple.
While a few of the lingering Saints remained in Nauvoo, some
brainless vandals desecrated the temple in a manner so revolting
as to be unprintable. One night the sky for miles around was
reddened by the flames that consumed the edifice that had so
recently been dedicated to the mysterious rites for the living and
for the dead; and which represented the unrecorded sacrifices
and years of toil on the part of a people Avhose devotion to duty.
as they understood it, has never been surpassed.
The identity of the party, or parties, who fired the temple
was never knoAvn. Some of the Saints charged the mobocrats
with the crime. Others charged it to the Saints. My father,
AA'ho was among the very last of the Saints to leave Nauvoo, in
later years often affirmed his belief that one or more Mormons
fired the temple to save it from further desecration.
The story of the bombardment of Nauvoo by cannon obtained
from Quincy, and used under the, at least, quasi authority of
the State of Illinois, has been told by such eloquent authors as
B. H. Roberts of the Mormon church, and by non-Mormon writ
ers, whose only sympathy for the Saints was inspired by their
pathetic devotion to their faith, and the resultant incidents of
their expulsion from the city they had won from the unhealth-
ful bottom-land on the bank of the Mississippi. For that reason
it were fruitless for the Avriter of this reconnaissance to attempt
to describe the abandonment of hard-earned homes, and the
congested ferries Avhich transferred the homeless Saints from
Illinois to the Iowa bank of the river.
On February 10th, 1846, Brigham Young, a portion of the

Brigham Young Succeeds Joseph Smith 143
Apostles and high council, crossed from Nauvoo over to Iowa and
camped on Sugar Creek. The camp was rapidly augmented by
new arrivals, and on March 1st, the "Camp of Israel" began its
arduous march across the treeless prairies of Iowa to the
Missouri River.
The shelter of the Saints consisted of covered wagons and
tents. Their only source of Avarmth and means of cooking were
camp-fires. And betAveen the wooded streams the only fuel was
the sun-dried excretia of animals, Avhich Avas facetiously named
"buffalo-chips" by the voyagers of the plains. These conditions
were not necessarily severe on hardy, resourceful men inured
to frontier life, even in the presence of deep snow, and the
mercury at 20 degrees beloAV zero. But that tender Avomen and
children should be compelled, by the inhumanity of men, to
endure the privations and suffering that characterized the jour
ney of the Saints from Nauvoo to Council Bluffs on the Missouri
River, is too cruel, too barbarous and savage for words to express
—the English language has its limitations.
OAving to the Saints in Nauvoo having been compelled to
' ' stand guard ' ' and to be ever on the alert against the incursions
of mobs, and having to perform the work necessary to the com
pletion of their temple, and having realized but little on the
forced sale of their homes and household goods, the larger
majority of them Avere miserably poor, and their Avretched outfits
for the long march can be easily imagined.
The soil of IoAva ranges from black, porous loam to gumbo, and
when saturated with water, would, in western parlance, "mire a
saddle blanket." It was over those rain-soaked prairies that the
first company of Saints toiled on in search of a new Zion and a
refuge of peace and safety.
Fully fifteen thousand Saints left Nauvoo in 1846 for Council
Bluffs. But many of them remained at Garden Grove and Mt.
Pisgah, Avhere land was fenced and cultivated, and Avhich became
convenient stopping places for the Saints en route to Council
Bluffs. A few of the Saints, tired of Avandering, made perma
nent homes in the neighborhood of the places just named.
Others, among whom was my father, moved into northern Illi
nois, and later moved west to the Utah Zion. So intense was the

144 Lights and Shadows of Mormonism
dislike for the Saints, even in the extreme northern part of
Illinois, that my earliest recollection is of being called "little
nigger Mormon" by the "Gentile" kids. To enter further into
the details of the Mormon exodus from Nauvoo would be to
unnecessarily trench on history that has been repeatedly and
eloquently told by Mormon and non-Mormon writers.
With the foregoing brief sketch, we leave the Saints in "Win
ter Quarters," since known as Florence and which, today is
a favorite residence suburb to the north of Omaha. A portion
of the Saints camped at Council Bluffs, since grown into a
beautiful little city on the highlands near the east bank of the
Missouri River.

CHAPTER XVII
TRUTH ABOUT THE " MORMON BATTALION " — MISSOURI RIVER TO
SANTA FE
That pity or sympathy "is akin to love" is as true as the
truism is ancient. It is, at once, a special virtue and weakness
of the better class of humanity. The knowledge of that Aveak-
ness is the chief stock-in-trade of the beggar, and the first
proselyting argument of the missionary in his efforts to win con
verts to Christianity by rehearsing the sweetly pathetic incidents
in the wonderfully fascinating story of the life and death of the
Son of Man. It is a subtile force that is ever lifting the human
family to higher levels of civilization and progress. It is the
one almost-unappreciated-force that is Avorking for the universal
brotherhood of man. No matter how much the attribute of pity
may be abused, or prostituted to unworthy ends, it should be
cultivated along with that rarer quality we call common sense.
It was, and is the chief attribute of the Savior, and that so
sharply defined His character and life from the vengeful, intol
erant, " an-eye-f or-an-eye, " and "a-tooth-for-a-tooth" creed that
characterized the ancient Israelitish rule of life. Sympathy is
the one noble attribute that lifts us far above the other animals,
and that makes us more nearly god-like in our natures.
In "the blood of the martyrs" is found the "seed of the
church." Had Joseph Smith "the martyr" not been "perse
cuted," had not been sacrificed to the cruel, insensate hate of
law-defying savages, his following today would have been incon
sequential. Time Avould have proved the complete fallacy of
his revelations and prophecies. His revelation on celestial, or
plural marriage, so entirely unnecessary in the providences of
God, whose command of the infinite ages in which to work out
His purposes, proves the untruth of the Prophet's revelation,
and the very cruelty involved in the practice of polygamy, would,
in the presence of advancing civilization, have damned the
145

146 Lights and Shadows of Mormonism
Prophet and relegated his doctrine of "spiritual wives" to the
age of barbarism Avhere it so justly belongs.
Realizing the remarkable power of well-directed efforts to
arouse sympathy in those who permit their pity to rule their
reason, the Mormon missionaries have over-worked that much-
abused emotion with telling effect.
From the pulpits of their meeting-houses throughout the
world ; in the homes of the lowly, Avhere the flame of sympathy-
sheds its softest and purest light, and in the streets, lanes and
by-ways of the world, thousands of Mormon missionaries are
continually rehearsing the pitiful story of the life and death
of Josepli Smith, and likening his career to that of the Son of
God! The second bid for sympathy is a rehearsal of the persecutions
of the Saints in Missouri.
The third bid is a recital of the banishment of the Saints from
Illinois, and their painful journey to the Missouri River.
The fourth bid for sympathy is the remarkable journey of
the Saints to the great inter-mountain basin, and their grand
achievement in winning an empire from the forbidding aspect of
nature as it is yet in evidence in many portions of the inter
mountain basin.
The fifth bid for sympathetic tears, and new converts, is a reci
tal of how the United States Government, as a test of loyalty,
"demanded" five hundred men for service in the war with
Mexico, and at a time when the Saints Avere in the Iowa wilder
ness, en route, as the Saints believed, to Oregon. Those same
missionaries also tell how Brigham Young is alleged to have sent
word to the Secretary of AVar : ' ' You shall have your soldiers if
it takes a company of our elders," or words to that effect.
They will also tell how the whole nation gloated over the demand
on the Mormons for troops because it Avould so cripple the
Saints that they would become a prey to the savage tribes of
the great American desert. They also relate hoAv the ' ' Mormon
Battalion," in obedience to their country's call, with blistered
feet tramped the parched deserts and burning sands of Arizona.
And they will tell their sympathetic auditors that Joseph
Smith died a martyr, and that the Saints were persecuted

Truth About the "Mormon Battalion" 147
because they are the only people of God on earth, and for that
reason the world has rejected the testimonies of the mission
aries, spurned the only true gospel of the Son of Man and
murdered His Saints.
But those same missionaries AA'ill not point out (because
they have never studied) the inconsistencies associated Avith the
alleged prophetic career of Joseph Smith ; they will not tell of
the complete collapse of the Prophet's predictions relative to
Missouri, Zion's Camp, etc., nor of the arrogant political boasts
of the Prophet and his people; nor how the "leading men of
Israel," the "Lord's anointed," lied; yes, that is the proper
word, about the practice of polygamy in Nauvoo, and because
they never heard a Mormon even refer to that side of the
question. Nor will those Mormon missionaries tell the whole
truth about the "Mormon Battalion"— they never learned the
whole truth. Their sole fund of information is obtained from
Mormon literature on the subject, and from listening to "Pio
neer-day" orations by some of the brethren Avho are, perhaps
as wilfully and densely ignorant on the subject, as themselves.
The story of the ' ' Mormon Battalion ' ' is brief, the facts easily
obtainable, and they are hereAvith furnished with the hope that,
some day, a Mormon will be found with sufficient courage to
tell the whole truth in a Twenty-fourth-of-July oration.
When the Saints left Nauvoo their destination was Oregon,
which is sufficiently proved by the contents of a circular let
ter "To the members of the Church throughout the world,"
issued by the Nauvoo high council, and from Avhich the fol
lowing excerpt is taken:
"In the event of the President's recommendation, to build
block-houses and stockade-forts on the road to OREGON,
becoming a law, WE HAVE ENCOURAGEMENT of having
that work to do."
The "encouragement" that the Saints had received from the
Government exhibited no desire to aid in their extermination ;
rather, to furnish them employment while en route to Oregon.
In the meantime, Elder Jesse C. Little (subsequently mayor
of Salt Lake City) was placed in charge of the Eastern mission.
To him President Young wrote in part as follows:

148 Lights and Shadows of Mormonism
"Temple of God, Nauvoo; January 20th, 1846.
"If our Government shall offer any facilities for emigrating
to the Western coast, embrace those facilities, if possible, as
a wise and faithful man."
Aided by letters of introduction from Governor Steele of
New Hampshire, and Colonel Thomas L. Kane of Philadelphia.
Elder Little secured an interview with President Polk and laid
before him the matter of aid for the exiled Saints in their efforts
to reach the Pacific coast. The closing paragraph of Elder
Little's appeal to the President and Cabinet, reads as follows:
"If you will assist us in this crisis, I herewith pledge my
honor as a representative of this people, that the WHOLE BODY
will stand ready at your call ... "
It was finally decided that the Government would accept the
services of five hundred Mormons between the ages of eighteen
and forty-five years, and march them overland to Southern
California where they would be mustered out at the close of
a year's service.
Colonel S. W. Kearney was chief recruiting officer for the
West, with headquarters at Fort Leavenworth where a few
hundred regulars were stationed. Colonel Kearney, under date
of June 20th, 1846, issued an order to Captain J. Allen to pro
ceed to Mt. Pisgah, Iowa, and enlist a battalion of five hundred
Mormons. In part the order was as follows :
"You will have the Mormons to distinctly understand, that
I wish to take them as VOLUNTEERS for twelve months, that
they will be marched to California, receiving pay and allow
ances during the above time, and at its expiration they will be
discharged and allowed to retain as their private property the
guns and accoutrements to be furnished to them at this post."
From the proceeds of the enlistment of those five hundred
men, the church received, at once, not less than $5,000, which
was a God-send to the Saints at that special crisis in their
unfortunate career.
That the members of the Mormon Battalion regarded their
enlistment as an act of kindness on the part of the Government
and not as an arbitrary act of conscription, is shown by the
following :

Truth About the "Mormon Battalion" 149
"With this end in view we left (Nauvoo) and Avere journey
ing with our teams, Avhen the United States Government sent
an INVITATION for so many men to enlist in the service for
one year."— Elder William Wood, a member of the battalion, in
"Millennial Star," Vol. X, page 125.
And that the leaders of the church regarded the enlistment of
the battalion as an unalloyed benefaction is amply proved by the
statement of Apostle John Taylor to the Saints in England,
which is quoted :
"The President of the United States is FAVORABLY DIS
POSED TO US. He has sent out orders to have five hundred
of our brethren EMPLOYED in an expedition that Avas fitting
out against California, Avith orders for them to he EMPLOYED
for one year, and then be discharged in California, and to have
their arms and implements of war given to them at the expira
tion of their term; and as there is no prospect of any opposition,
it amounts to the same thing as paying them for going to the
place where they were destined to go without. They also had the
privilege of choosing their own leaders."— Apostle John Taylor
in "Millennial Star," November 15th, 1846.
Thus is another of the Saints' pet canards nailed to the cross
of truth, and by one who subsequently became president of their
church. Suffice it to add that the conduct of the "Mormon Battalion"
conferred honor on the church. Their trip overland was neces
sarily arduous, but the burning sands of Arizona were traversed
during the winter season when the genial climate of that region
is unsurpassed on the earth. After marching more than two
thousand mlies the battalion was mustered out in southern
California. Subsequently, some members of the battalion. Avhile
digging a mill-race for Sutter, discovered placer gold, which
caused the stampede to California in 1849, and which proved to
be another god-send to the Saints.

CHAPTER XVIII
THE LAND OF THE SETTING SUN — LEAVIS AND CLARK EXPEDITION -
BRIDGER, BONNEVILLE AND OTHERS
There is a very general belief among the masses of the people
that the region towards which the Saints had so resolutely turned
their faces, was a terra incognita. That from the Missouri River
to the Pacific Ocean it was an intermingling of trackless deserts,
burning sands and impassable mountains — a savage wilderness
occupied by predatory tribes of redskins and prowling beasts.
This popular impression has been strengthened by Mormon mis
sionaries and writers in their mistaken zeal to credit the Utah
pioneers with the full measure of praise that is due them for
their magnificent achievements.
The folloAving extract is from an oration by Elder George
A. Smith, second counsellor to President Brigham Young, deliv
ered in the tabernacle, Salt Lake City, July 24th, 1852 :
"Without a guide, without a knowledge of the country, with
out reading even the notes of any traveler upon this earth, or
, seeing the face of a living being who ever set foot upon this land,
we Avere led by the hand of God through his servant Brigham,
through the difficult passes of these mountains, until we set foot
upon this place," etc.
The facts are that, early in tho last century, the Lewis and
Clark overland expedition from the Missouri River to the mouth
of the Columbia, notwithstanding the fearful hardships and
dangers, had proved that overland travel with pack-horses was
possible. During the year 1810, John Jacob Astor of New York, out
fitted an expensive expedition under the command of Wilson
Price Hunt, AA'hich after experiencing almost incredible hardships
and perils reached the site of Astoria, situated on the south
bank and near the mouth of the Columbia River. The route
selected by Mr. Hunt was up the Missouri River from St. Louis
150

The Land of the Setting Sun 151
to a point near Bismarck, North Dakota, a distance of nearly
three thousand miles by boat, and fully that distance by pack-
horses, when the devious windings of the trail are considered.
The ill-starred expeditions of Lewis and Clark in 1807, and
Hunt in 1810, temporarily checked further explorations along
the Rocky Mountains south from Canada.
In 1822, General Ashlejr, of Missouri, established a trading
post on the banks of the Yellowstone River, and the folio wing-
year established another post on the Green River near the inter
section of Utah, Wyoming and Colorado.
The Ashley post became a rendezvous for hundreds of adven
turous Avhite men, and within five or six years had become
impregnable to assault from the Indians who, as tribes, spent
a large portion of their time in fighting each other.
Among those in the employ of General Ashley, was James
Bridger, who subsequently gave his name to the old pallisade
fort on Ham's Fork, a tributary of Bear River.
In 1830 General Ashley, having become wealthy, and having
given his name to the Ashley Fork of Green River, sold out his
business to William Sublette, Bridger and others, and which,
subsequently, became the Rocky Mountain Fur Company.
In the meantime the surrounding country had been thoroughly
explored by the intrepid hunters and trappers. Such familiar
names as Bear, Weber, and Ogden had been given to those
respective rivers. Even "Jackson's Hole, ' ' now largely occupied
by the descendants of those virile mountaineers and their Indian
wives, Avas named during those early and strenuous years.
From the lofty and rugged mountain Avail, called the Wasatch
Range, an occasional, and original, pioneer, looked down on
the great salt sea girt Avith a belt of pure salt. The great
valley with its intermingling stretches of meadow land, gray
sage brush and alkaline flats, with occasional toavs of trees and
shrubbery marking the course of small streams that emerge
from the mountain bases, and after Avinding through grass-cov
ered flats mingle their Avaters with that of the Jordan River,
Avas indeed, a terra incognita to the trappers.
Beyond was a dim panorama of Ioav isolated mountains and
narroAV ranges that offered no inducement to the hunter or

152 Lights and Shadows of Mormonism
trapper. But had they only known of the vast wealth in silver
and gold that was locked up in those forbidding ranges, they
would have abandoned their perilous hunt for skins, robes and
peltries, and would have entered on the more arduous search
for gold. Had they only known that magnificent truth, the
Mormon pioneers would not now be annually celebrating the
twenty-fourth day of July, 1847.
The establishing of trading posts on Green River compelled
a more direct route from St. Louis than the circuitous one
first traveled by General Ashley. Fort Leavenworth, P^ort
Osage and other favorable points, during the early thirties,
were the rendezvous of hundreds of white men, hardly more
civilized than the savage tribes of the western plains. And from
those points during the springs and summers long cavalcades
of horsemen and pack trains departed for the Rocky Mountains.
The first overland journey by wagon was about 1831, when
William Sublette of the Rocky Mountain Fur Company, con
voyed a small train from the Missouri River to the Wind River
mountains where he abandoned them.
The partial success of Sublette's experiment, no doubt sug
gested to Captain Bonneville, of the United States Army, the
practicability of a like mode of conveyance for an exploring
expedition to the Rocky Mountains.
It was during the latter part of 1831 that Captain Bonneville
secured leave of absence and repaired to New York City, where
he secured financial aid in the enterprise above referred to.
One of the conditions of the captain's leave of absence was-
that he Avould collect information of the country through which
he might travel ; of the Indian tribes, their strength and modes
of warfare, and of the resources of the respective localities and
their suitability for occupancy by the white race.
Captain Bonneville's train of twenty wagons, loaded with sup
plies and merchandise for barter with the Indians, and his little
army of one hundred and twenty men, rolled out of Fort Osage
on May 1st, 1832. There were four horses or mules to each
wagon ; and when the difficulties of an almost unblazed trail are
considered, the progress of the expedition was remarkable.
Twenty-six days after leaving Fort Osage, the expedition

The Land of the Setting Sun 153
reached the confluence of Laramie Fork with the Platte River.
It was the place where, subsequently, a United States Army
post was established and named Fort Laramie. From Laramie
the captain's route up the Platte and Sweetwater was almost
identical with that taken by the Mormon pioneers fifteen years
later. On July 27th, Bonneville's train forded Green River and
camped on some large meadoAvs in an extensive valley, then
known as "Pierre's Hole"— eighty-eight days from the date of
departure. One of the chief objects of Bonneville's expedition was the
exploration of the Great Salt Lake. Indefinite reports of the
existence of that vast body of salt Avater had reached the East,
and the Government Avas desirous of obtaining reliable data.
With that object in view, Captain Bonneville outfitted a party
of forty men, and on July 24th, 1833, they started on their
journey. In the meantime, the captain and the remainder of his party
were trapping, hunting and trading along the Snake River and
its tributaries.
The next summer, as was the custom Avith all the mountain
eers within a distance of several hundred miles, Captain Bonne
ville returned to the rendezvous on Green River. The Great
Salt Lake exploring party also returned and made their report
to the captain.
So far as the exploration of the lake Avas concerned, their trip
had been almost a total failure; not, hoAvever, because of any
natural obstacles. Their report was indefinite and incorrect.
They told of vast stretches of hot sands, thirst and hunger.
According to their statement, they entered Salt Lake Valley by
Avay of Ogden Canyon, then followed the river doAvn to the
SAvampy ground on the east shore of the lake. From that point
their route is mere conjecture. They, very likely, went north
and skirted the north end of the lake. And instead of exploring
the lake, they Avent on to Monterey, California, and on their
return. had vivid stories of bull fights, riotous living in that
Spanish town, and of horrible cruelties to the unoffending
Indians while en route.
Captain Bonneville was profoundly disappointed with the

154 Lights and Shadows of Mormonism
meagre information he had received of the salt sea, and deeply
disgusted with their recitals of life in California, and their
cruelties to the Indians.
The captain's expedition to the Rocky Mountains had been
a financial failure, but during his stay in the Western Avilds he
collected a vast amount of useful information which was duly
reported to the Government officials at Washington.
When, in after years, the United States Geological Survey
mapped the great fossil sea that once occupied the northern and
Avestern portions of Utah, and of Avhich Great Salt Lake is the
largest of the remnants, they named the almost extinct inland
sea "Lake Bonneville." It Avas a graceful recognition of the
services of one of the most heroic and adventurous of those
early pioneers of the AVest. And the great "Bonneville shore
line," nearly^ one thousand miles in length, Avill remain a monu
ment to Bonneville through all the ages.
The data embodied in the foregoing have been drawn from
Irving 's "Astoria" and "Bonneville," to which the intelligent
reader is referred for valuable and fascinating information on
those subjects that, in this chapter, are merely mentioned.

CHAPTER XIX
UTAH AS IT WAS, AND IS — TOPOGRAPHY — GEOLOGY — LAKE
BONNEVILLE — MINERAL RESOURCES
Some twelve to fifteen miles south-easterly from Salt Lake
City, and about one-third of the distance up from the base
to the summit of the AVasatch range, and running along the
mountain side a distance of ten or twelve miles in a southerly
direction, is a scar deep-cut into the solid rock. Here and there
the scar has been obliterated by erosion that has been at work
during tens of thousands of years. The same mark, more or less
distinct, can be traced along the west side, or base, of the moun
tain ranges in Utah, Juab, Millard, Beaver, and Iron counties,
a distance of nearly three hundred miles southwesterly from Salt
Lake City. Swinging around to the north, and trenching slightly
on the east side of Nevada, the strange mark is found on the
east side of the mountains, and continues its irregular course
to the west and north of the Great Salt Lake; thence easterly,
with tortuous contour, enters Cache Valley; thence again along
the west side of the mountains the sear passes to the north and
east of Salt Lake City. That scar represents the shore line of
ancient Lake Bonneville, referred to in the previous chapter. In
places the busy Avaves beat out terraces in the living rock. At
others the receding AA'aves carried back the detritus Avon from
the mountain sides and built great deltas.
During its expiring centuries the restless water threw up great
causeways that extended across the valleys and thus divided
the dying sea into separate bodies of saline water. To the north,
northAvest and west of Fillmore, Millard county, the phenomenon
of " dam "-building was so complete that the enclosures thus
formed were once used as reservoirs by the residents of Fillmore,
who believed that they Avere built by the "Nephites" for irri
gation purposes. In two instances, one southwest of Fillmore,
Utah, and the other at the north end of Spring Valley, Nevada,

156 Lights and Shadows of Mormonism
"turnpikes" were built across lowlands Avhere not a pebble is
to be found except in the material of which the Ioav causeways
were built. Those "pikes" are frequently used as wagon roads
during wet weather.
Prior to the filling of the great basin with water, the valleys
were scenes of savage desolation. Deeper than now, by hundreds
of feet, large areas were covered with lava and flows from the
great dykes and mountains of igneous rock. Great rivers of
glacial origin poured into the lake from the east, north and
south, carrying down vast quantities of gravel, sand and silt.
And, as the lake receded, the streams and Avaves carried the
debris further out until the forbidding face of nature was cov
ered and smoothed down, thus forming gently descending benches
and flats. The alkali derived from mountains of porphyritic
rock was slowly washed, by rains and melting snows, from the
benches and flats down into the depressions, thus forming alka
line flats and salt marshes.
On the land thus cleared of the salts, so deadly to vegetation,
gray sage, greasewood, ' ' rabbit ' ' brush and ' ' shad scale ' ' sprang
up and covered the uplands. "Bunch" and mountain blue grass
covered every favorable spot on the mountain sides and benches ;
while rushes, flags and succulent meadoAv grass covered the low
lands with thick carpets of verdure.
The glaciers smoothed and rounded the higher lands and
canyon-sides into graceful outlines, leaving here and there grim
and grotesque forms carved from indurated rocks, yawning
chasms and beetling cliffs as significant reminders of Utah's
physical appearance before the age of ice, and prior to the exis
tence of Lake Bonneville.
At the head of nearly every canyon the expiring glaciers
ploughed deep basins which, today, are occupied by luxuriant
meadows or crystal lakes, that, like great polished mirrors, reflect
the beauty and grandeur of their mountain-walled environment.
On the north exposure of the mountain sides, pines, furs,
balsams, shrubs and plants form dense forests, while the south
exposures are in possession of pinyon pine, scrub cedar, mahog
any, oak and sage.
In brief, the intermingling of the sublime and pastoral in the

Utah as it was, and is— Topography— Geology 157
mountain scenery of Utah, and especially in the loftier ranges,
is unsurpassed on earth.
Such were the marvelous transformations that nature, or
nature's God, during the coming and going of countless cen
turies, prepared for the coming of the Saints.
More, nature had prepared for the Illinois exiles a climate
unequalled on all the earth for life-giving vigor— a climate,
while warm during the summer months, yet so delicately tempered
by rarefaction, and cooled by zephyrs from the banks of eternal
snow in the higher altitudes, that sunstrokes are never known;
and yet so dry that no case of "Avhite plague" has ever origi
nated within the heaven-favored boundaries of Utah.
More: During the carboniferous age, nature laid down thick
beds ot coal sufficient to meet the demands of the United States
lor generations to come.
And yet more ; from almost the southern boundary of Utah to
the Idaho line on the north, a great earth-wound traverses the
State. All along its sinuous course the uneonformability of the
rock-structure proves that on each side of the great fissure moun
tain plateaus rose and sank. Here and there hot, sulphurous
springs rose to the surface, and many of them continue in a state
of activity. Government geologists named that deep fissure the
Sevier Fault. From that stupendous line of faulting, lateral
and parallel faults occurred. Porphyritic rock material, from
the earth 's molten interior, moved up the fissures, and, cooling,
became dykes. Heated water, bearing precious atoms of gold,
silver, copper, lead and iron, flowed upward along the lines of
weakness left by the cooled, or cooling dykes, and thus were
formed the veins and deposits of ore from which the world has
been enriched to the extent of more than two hundred millions
of dollars, with hundreds of millions more of dollars waiting the
advent of money, brains and honesty.
Such Avas the land that, in intermingled barrenness, richness,
beauty and grandeur, aAvaited the advent of the Saints.

CHAPTER XX
CROSSING THE PLAINS — ROUTE OF THE SAINTS— ARRIVAL IN
SALT LAKE VALLEY
The winter of 1846-47 was an unpleasant one for the Saints
in Winter Quarters and Council Bluffs. And had it not been
for the kindness of the Omaha Indians on the west bank of the
Missouri, and the PottaAvattomies on the east side, in permitting
the Saints to cut logs for cabins and fuel, their sufferings would
have been even more pathetic than they were.
And it is well to here state the principal reasons for the
remarkable influence that President Brigham Young, and the
Mormons generally, had over the copper-colored nomads of the
plains, and the more localized tribes of the Rocky Mountain
country. The Saints had with them the ' ' Book of Mormon, ' ' the
alleged inspired history of the Lamanites. To the remnant of
the Lamanites great promises had been made regarding the part
they would take during the latter days in aiding the Saints to
secure control of the United States when, according to the proph
ecies, the Government would become weakened by foreign and
internecine Avars. The Indians ever listen with reverential awe
while the story of their ancestors, and the important part the
' ' remnant ' ' will take in Avinding up the secular affairs of Uncle
Sam, are being recited by Mormon missionaries. Another bond
of sympathy between Saints and Indians is found in the driv
ings, robberies, etc., that each has "suffered from the people of
the United States."
In addition to the foregoing, the leaders of the Saints early
adopted the policy that it is " cheaper to feed than to fight ' ' the
redskins, and never to break faith with them. The occasional
conflicts between the Mormons and Indians in Utah were the
result of disregard of the policy of President Young.
A bronze plate on the north face of the granite base of the
Brigham Young monument, Salt Lake City, after reciting the

Crossing the Plains— Route of the Saints 15!)
names of the first company of Pioneers, bears tho following
legend :
"The entire company and outfit consisted of one hundred
forty-three men, three women, two children, seventy wagons, one
boat, one cannon, ninety-three horses, fifty-two mules, sixty-six
oxen, nineteen cows."
The company was thoroughly organized, and under the leader
ship of Brigham Young.
The Saints had all the information that could be obtained in
those days of the trail across the plains, the Rocky Mountain
region and of southern California, the then objective point of
the expedition. But that information was necessarily meager.
On April 7th, or 14th, the dates are conflicting, in 1847,
President Brigham Young led the first train of Mormons out
of Winter Quarters, since named Florence. Their course was
westerly over the rolling prairies of eastern Nebraska. Thence
southwesterly to the Loup Fork, a tributary^ of the Platte River.
Crossing over to the Platte, the caravan arrived at Fort Laramie
on June 1st. At that point the company ferried the river and
were hospitably received by the officers of the Fort. The Saints
Avere then a trifle more than half way to the Salt Lake ~V alley.
From Fort Laramie, the caravan proceeded up the south side
of the Platte River. About one hundred and tAventy-five miles
above Fort Laramie, the Saints Avere compelled, because of high
water, to ferry their provisions and other effects over the river
in the sole-leather boat they had taken with them from Winter
Quarters. The empty Avagons Avere floated over, and the animals
torced to swim.
At that point the Saints encountered a train of Alissouri emi
grants en route for Oregon. Apparently the ancient feud was
forgotten, or ignored in the presence of mutual trials and dif
ficulties. The Missourians had no boat, and hired the Saints to
transport their baggage and provisions across the river.
The following regarding the above-cited incident is from Tul-
lidge's "Life of Brigham Young," page 165:
"The Missourians paid them $1.50 for each wagon and load,
and paid it in flour at $2.50. Yet flour was worth $10.00 per

160 Lights and Shadows of Mormonism
hundredweight, at least, at that point. They (the Saints)
divided their earnings among the camp equally."
The replenishment of the Saints' larder by the Oregon emi
grants, was a beneficence, as their stock of provisions Avas even
then becoming alarmingly low.
From the Platte the Mormon emigrants proceeded to the
Sweetwater, which they followed some distance.
The western limit of the plains had then been reached, and
above the hilly country to the west the snow-laden crests of
the Rocky Mountains, each day rose higher. Each night the air
became more crisp, with occasional light frosts as they entered
the higher regions.
Notwithstanding the assertions of President George A. Smith,
(see Chap. XVIII) to the effect that, "Without a guide, without
knowledge of the country, without reading even the notes of
any traveler," etc., President Brigham Young interviewed every
mountaineer and trapper whom he met, relative to the soil, cli
mate, etc., of the Salt Lake Valley; and which clearly proves
that the cool, calculating brain of that great pioneer was endeav
oring to solve the problem of ultimate location. That he had
determined to investigate the resources of Salt Lake Valley, with
the view of occupying it, is clearly proved by the fact that from
the South Pass, President Young took the shortest practicable
route to Jim Bridger 's Fort on Ham's Fork. Thence on a
down grade through Echo Canyon, crossing the Weber River
at the point now known as Henefer, the Saints toiled up the
"Big Mountain," then down and over the "Little Mountain"
into the head of Emigration Canyon Avhere the undergrowth
along the creek was so dense as to make progress vexatiously slow
to those whose tired bodies needed rest, and whose hungry eyes
longed to look out on the possible "Land of Zion," not more
than ten miles distant.
Apostle Orson Pratt, with a company of forty-three men and
twenty wagons, Avas sent ahead to make road while the main
company laid over a few days because of the illness of President
Young. Apostle Pratt and company arrived in the "Valley" on July
22nd. Two days later the main body of the Saints arrived and

Crossing the Plains— Route of the Saints 161
camped on the site of the future Salt Lake City. Since that
date, the twenty-fourth day of July has been annually cele
brated in honor of the Pioneers, and the natal day of the found
ing of an intermountain empire that, in the years to come, will
be regarded by all peoples as one of the choicest and richest por
tions of the earth.
Considering the reduced resources of the Saints when they
began their last journey in search of final refuge, their trip across
the plains and through the mountains Avas such as to win the
admiration of all men and Avomen not steeped in prejudice
and bigotry.
But there was no element of supernaturalness, although the
Saints were buoyed by that same admirable faith which had
held them together during the years of persecution and expul
sion from Missouri and Illinois. It was merely the exploit of
one masterful brain controlling the destiny of those whose
implicit faith in the divinely-inspired authority of Brigham
Young that constituted the only miraculous element of the
problem.

CHAPTER XXI
UTAH — SKETCH OF EARLY DAYS— FIRST EFFORT AT PLOWING—
FAMINE — SEA GULLS SAVE CROPS — " DRY-LAND " FARMING
At the time of the occtrpancy of Utah, it Avas Mexican terri
tory, but it is claimed by Mormon Avriters that the Stars and
Stripes Avere unfurled from a pole the Saints planted on "En
sign Peak," a high conical knoll on the low mountains about
two miles north of the temple block, Salt Lake City. That inci
dent is often referred to as unanswerable proof of the loyalty
of the Mormon leaders. For the present that statement may
pass without further comment than has already been made ; and
the further fact that the Saints had no flag containing the pic
ture of a heron Avith a serpent in its talons.
No sooner had the Saints pitched their camp on the banks of
City Creek, as the small mountain stream was subsequently
named, than Samuel TurnboAv unlashed his precious plow and
attempted to turn over the sun-baked soil. It Avas an impos
sible feat. The shallow creek was easily dammed, however, and
the precious Avater spread over the ground, making easy the
task of cultivation. It Avas also the first attempt at irrigation
m Utah, which was destined to make of the Rocky Mountain
States one of the richest agricultural regions in the United
States, area considered.
Less than a dozen acres of potatoes Avere planted, and owing
to the lateness of the season, the largest of the tubers was not
bigger than a marble. They were, hoAvever, carefully gathered
and cared for, and, as "seed," produced abundantly the fol
lowing season.
Later on, fall and winter wheat Avas sowed, from which a good
crop Avas harvested the folloAving year.
To the south of the future city, the annual overflow of Mill,
Parley's and Big and Little Cottonwood creeks produced
natural meadow grass, which aided in carrying over the
162

Utah— Sketch of Early Days 163
horses and cattle of the pioneers. The dried "bunch" grass
that covered the benches, proved to be unexpectedly rich in life-
sustaining and fattening properties.
The winter of 1847-48 was unusually mild, and to that extent
reduced the distress of the people. But as spring advanced
food became scarce and the pioneers Avere compelled to resort to
' ' greens ' ' of various kinds, and to thistle and sego roots to main
tain life. Owing to the nutritive and delicious qualities of the
sego root, or bulb, which, in shape, resembles a small onion, the
beautiful and chaste lily-like blossom was subsequently chosen
as the State floAver of Utah.
Crickets, grasshoppers and drouth were the early enemies
of the Saints. But the sea gulls, millions of Avhich occupy the
islands in the Great Salt Lake, were the enemies of the crickets,
and came to the rescue of the Saints in such amazing numbers
and with such insatiable appetities, that the fields Avere soon
cleared of the greedy and repulsive-looking insects. In grati
tude for the alleged miraculous aid of the gulls the legislature
subsequently made it a misdemeanor for shooting or otherwise
killing them.
Salt Lake City occupies an angle formed by the low mountains
to the north, and the bolder Wasatch range to the east, and
which, in its course to the south, rises to the region of perpetual
snow. The faulted and riven limestone, splintered granite peaks
and pinnacles, and the deep-ploughed canyons, present a scene
of savage grandeur, strongly in contrast Avith the valley at the
base of the hoary old Wasatch, and which stretches out westerly
a distance of ten miles where it is merged in the east base of
the Oquirrh range.
The tens of thousands of railroad guide books, descriptive of
Salt Lake City and its environs, and the ease with Avhich they
can be obtained, renders unnecessary any further description
of the chief city of the Utah Zion.
The gold stampede of 1849 was an almost unalloyed blessing
to the Saints. It enabled them to dispose of any surplus food
products they possessed at exorbitant prices, and to purchase
household utensils, clothing and bedding at ridiculously low
figures.

164 Lights and Shadows of Mormonism
During all those early years of hardship, toil and distress,
the resolute and masterful Brigham was ever present. He
encouraged and comforted the afflicted, and mingled with the
Saints in their rude and humble amusements.
When the gold fever Avas at its height, and the depopulation
of the infant empire Avas threatened by the desire of the people
to join in the mad rush for sudden wealth, President Young
thundered his anathemas at the too greedy Saints and thus
saved Utah to the faithful of his followers.
During the occasional Indian "wars" of the early years,
which were almost invariably precipitated by the hot-headedness
on the part of the whites, Brigham Young was the mediator.
He often visited the hostile chiefs in person and appealed to
their sense of justice. In nearly every instance, the "Mormon
Chief" was successful in restoring peace.
As soon as practicable, Utah was explored from Cache Valley
on the north, to the semi-tropical climate of the Rio Virgin to
the south. And, as fast as increased population would permit,
settlements were established on nearly all the streams.
In the localities remote from Salt Lake City, the people raised
sufficient bread stuffs for home consumption, and engaged in
cattle and horse raising which the abundant mountain and val
ley pasturage made surprisingly profitable. Subsequently,
sheep raising was added to the cattle industry, but soon became
a monopoly, and would, in a feAV more years, have destroyed
the mountain pasturage and irretrievably ruined the water
sheds upon Avhich the farmers depend for water for irrigation,
had not the general government intervened with its policy of
forest reserves.
Orchards were planted and produced abundantly.
In the early sixties, alfalfa Avas introduced into Utah from
California and became the upland farmers' almost sole reliance
for summer and Avinter feed for liAre stock. Alfalfa yields from
three to six tons of rich hay per acre during each season. And
it has proved that without irrigation, one good crop of alfalfa
can each season be raised on the high mountain flats and
plateaus where the snow fall is deep.

Utah— Sketch of Early Days 165
During recent years abundant crops of wheat, barley and rye
have been raised by "dry-land" farming. And there are hun
dreds of thousands of acres of "dry-land" soil, contiguous to
the railroads, that is open to the homesteader.

CHAPTER XXII
SYNOPSIS, 1850-1852 — IMPERIUM IN IMPERIO ESTABLISHED-
CIVIL LAW SUBORDINATE TO REVELATION
To the superficial investigator and thinker, the sermons of
the leading men of Israel, and their logical results during the
period betAveen the years 1850 and 1859, AA'ere sufficient to brand
Brigham Young, Pleber C. Kimball, Jedediah M. Grant, and
many of the parrot-like members of the Twelve Apostles, as
leaders of an organized band of cut-throats. And every effort
of such astute Mormon Avriters and apologists as Charles W.
Penrose only serve to intensify the blackness of the history of
that unfortunate decade.
In the hurried sketch of the doctrines and history of the Mor
mon people, there has been an effort on the part of the writer
to keep the thought prominently in the minds of the readers
that the Latter-day Saints are profoundly sincere in their faith
that Joseph Smith Avas a prophet of God. That same faith
was the heritage of Brigham Young.
There is ample evidence that prior to the death of Joseph
Smith, Brigham Young Avas intensely devoted to the Mormon
faith. In a thousand ways he had proved his unwavering sin
cerity. "But," says the skeptical reader, "Brigham Young was
a man of brains; a cold, calculating, far-seeing statesman. It
was his ambition to be a leader of men rather than his devotion
to religious duty that impelled him to lead his people into almost
the very jaws of death."
There are very few who Avill withhold from Brigham Young
the merit of unusual ability and rare statesmanship. Had he
possessed worldly ambition there were ample opportunities by
which he could have achieved distinction and wealth without
taking the desperate chances involved in his attempt to lead
his people half way across a continent, and over a region where
a hundred contingencies, involving certain destruction, lurked
166

Synopsis, 1850-1852 167
along the almost untrodden route that reached out from Utah
to southern California.
If any further evidence of his sincerity were needed, his
defiance of the United States Government during the period
under consideration, and the intemperate sermons he deliv
ered, should be sufficient to permit his sincerity to pass unchal
lenged. Although Brigham Young knew that one thousand miles
intervened between himself and people and the confines of
civilization, he also kneAv that, if he and his people, handi
capped as they were, by almost crushing poverty, could make
that journey, that the United States Government could easily
send a sufficient force to Utah to compel respect for the law.
He also knew that on this continent there was no place of refuge,
other than Utah, for himself and followers, and ordinary pru
dence would have suggested to a man Avith far less brains than
Brigham Young, that an enlightened diplomacy would have
been more effectual in furthering his ambition than the fanati
cal and frothy defiance he persisted in hurling against the ' ' ene
mies" of "God and His people."
Brigham Young had intelligence enough to know that an
assumed pacific and patriotic course toAvards the United States
Government would insure to him the religious and political
control of his people to the end of his life. To the ordinary
mind, unwarped by religious fanaticism, it was distinctly evi
dent that the Saints had everything to gain, and nothing to
loose, by cultivating friendly relations Avith the United States,
of which they were then an integral part. But in the intensity
of his fanatical faith the lessons of Missouri and Illinois were
lost on Brigham Young. He, and his fanatically-insane fol
lowers, continued to claim that their persecution had come
upon them because theirs was the only religion approved of
God, and that the Avorld Avas opposing and driving its adherents
for the same reason that the JeAvs crucified the Son of God and
persecuted His disciples.
The Mormon leaders also discovered passages of scripture to
prove that from the days of Isaiah, Jeremiah, Daniel and others,
the migration of the Saints to the mountains had been prede-

168 Lights and Shadows of Mormonism
termined by the "Lord, God of Israel." And the Saints were
taught that after they had sojourned in the mountains a suffi
cient length, of time, Daniel's vision of the "little stone cut
out of the mountains without hands" would be fulfilled, and
that it would ' ' roll forth and fill the whole earth. ' ' The Saints
believed that they were the "stone," and that God's promises
Avould not fail. In fact, they believed that Elder Roberts'
"somewhat wide margins" had narrowed down to comprehen
sible definiteness. And the Saints could now see that their
expulsion from Missouri and Illinois Avas in direct fulfillment of
God's pre-determined purposes. They were then in that pecu
liar frame of mind that warranted them in hurling defiance at
' ' apostate Christendom. ' '
In drawing on the predictions of the ancient prophets to
strengthen the faith of the Saints, President Young seems to
have temporarily forgotten his well-remembered saying that,
"the Bible is like an old fiddle; you can play any kind of a
tune on it."
Early in their career in Utah the Saints organized a provis
ional government and applied for admission into the Union under
the title of the State of Deseret. (According to the Book of
Mormon, the word "Deseret" means honey-bee.) The appli
cation for admittance as a State was, hoAvever, promptly turned
doAvn by Congress.
On September 9, 1851, the law admitting Utah as a territory
was signed. The boundaries were as follows : Oregon on the
north, California on the west, the summit of the Rocky Moun
tains on the east, and the 37th parallel of latitude on the south.
On September 28th, President Millard Fillmore filled the
territorial offices as follows : Governor, Brigham Young, of Utah ;
secretary, B. D. Harris; chief justice, Perry E. Brocchus; asso
ciate justice, Zerubbabel Snow, of Utah; attorney general, Seth
M. Blair, of Utah; marshal, Joseph L. Heywood, of Utah.
All the Utah appointees were Mormons.
In the appointemnt of Brigham Young as governor of Utah,
the long-deferred dream of the Prophet Joseph and all the
leading Saints from 1830 to 1850, was partly realized— the
religious and civil were at last merged in the Prophet of God;

Synopsis, 1850-1852 169
church and state were united, the vicegerent of Jehovah and
Governor Brigham Young were the same. In the matter of the
union of church and state, so clearly indicated in the revela
tions to Joseph Smith, and in his prophetic utterances, the
' ' enemies of God ' ' in Missouri had annulled the alleged divine
decree. On a larger scale the giver of Joseph's revelations was
again defeated by some of his ex-servants, the ' ' Laws and Fost
ers, " Bennett, Higbee and others, and then laid at the door of
the people of Illinois ! Unfortunately, there is no record of how
the angels wept for very joy on the 28th of September, 1850,
when a large slice of Uncle Sam's domain came under the divine
control of a prophet of the Most Pligh. It Avas but the begin
ning of the end when the Government of the United States
would be controlled by the "prophets, seers and revelators" of
the Mormon church. And few there Avere, even of the most
sanguine of the Saints, who realized that only fifty-four years
Avould pass before their dream of priestly control would be
partially realized.
That the Prophet-Governor, Brigham Young, believed that
the spiritual and secular had been merged in him and that the
latter must be subservient to the former, is evidenced by the fol
lowing excerpt from a sermon delivered by him in the old Salt
Lake tabernacle, February 18, 1855 :
"My kingship, my presidentship, and all shall boiv to that
eternal priesthood which God has bestoAved upon me. I have
been Governor of this Territory ever since it has had one, and
in all my official transactions I have acted in accordance with
the priesthood. I never will infringe upon it with anything I
may operate in my office; let them all go by the board, before
I will be brought into a position that causes me to infringe upon
my priesthood. In all my doings as an Elder of Israel, as hold
ing the keys of the priesthood to this generation, if I continue
to be Governor of this Territory, I shall magnify my office by
my priesthood." — "Journal of Discourses," Vol. II, page 188.
That President Young believed that the Almighty, rather
than President Fillmore, had conferred on him the office of
Governor of Utah, is abundantly proved by the f ollowing :
"We have got a Territorial government, and I am and will be

170 Lights and Shadows of Mormonism
Governor, and no power can hinder it!"— Sermon of Brighan
Young in Salt Lake tabernacle; "Journal of Discourses," Vol
I, page 187. |
In the longer excerpt quoted above, President Young speaks
of his "kingship," and the following quotation refers to th(
kingdom of which he belieA'ed himself to be the king :
"The Lord, God Almighty, has set up a kingdom that wil
sway the sceptre of power and authority over all the kingdoms
of the Avorld, and AA'ill neA'er be destroyed ; it is the kingdom thai
Daniel saw and Avrote of. It may be considered treason to saj
that the kingdom Avhich that Prophet foretold is actually sel
up ; THAT we cannot help, but Ave knoAV it is so, and call upon
the nations to believe our testimony." — "Journal of Discourses,'
A^ol. I, page 202 ; April 6, 1854. "
Apostle John Taylor, afterward president of the church.
held the same views. Although hereinbefore quoted, he will
again be called as a witness in support of the fact that all the
leaders of the Mormon church, and the body of the Saints
believed then, as they do uoaa', that their government is infinitely
superior to, and more binding upon them, than the Governmenl
of the United States. Following is the excerpt from a sermor.
delivered by Apostle Taylor at the April conference of the
church in 1853:
"Let us now notice our political position in the AA'orld. Wha1
are we going to do? We are going to possess the earth
Why? Because it belongs to Jesus Christ, and he belongs
to us, and we to him; AA'e are all one, and will take the
kingdom and possess it under the whole heavens, and reigr
over it for ever and ever. Noav, ye kings and emperors, helf
yourselves, if you can. This is the truth, and it may as Avell be
told at this time as any other. "—"Journal of Discourses," Vol
I, page 230.
The reader Avill note the defiant tone of the remarks of the
Mormon leaders just quoted. And that defiance was breathec"
by nearly every leader of the church up to 1890, when the con
spiracy to secure statehood for Utah was hatched, and the objeel
accomplished by a system of cringing and servile deception
unparalleled in religious and political trickery and infamy.

Synopsis, 1850-1852 171
polygamy
At a special conference held in Salt Lake City, August 28,
1852, the revelation on polygamy was first presented to the
Saints and confirmed by them. But the doctrine had been pub
licly taught, and publicly practised, from the time the Saints
left Nauvoo in 1846.
At the time of its first submission to the church in 1852,
President Young had in the neighborhood of fifteen wives, and
tiie other leading elders were but little behind him in the polyg
amous race for celestial exaltation.
The following excerpta from sermons of a select few of the
prophets, are furnished as samples of the religious pabulum
ladled out to the original Avhite occupants of the "wild and
woolly west."
Twenty-seven days before the revelation on polygamy was
publicly submitted, President Young spoke as follows:
"Admit, for argument's sake, that the Mormon elders have
more wi\res than one, yet our enemies have never proved it.
If I had forty wives in the United States, they did not know it,
and could not substantiate it, neither did I ask any lawyer,
judge, or magistrate for them. I live above the law, and so do
this people. "—"Journal of Discourses," Vol. I, page 361.
Hoav entirely applicable the then defiance to prove polygamy
is to this year of grace, 1909.
The willingness of President Young and the leaders gener
ally to care for the surplus marriageable sisters is eloquently
illustrated in the following from Governor Brigham Young:
"If the companies are composed solely of young females,
they may come by tens of thousands, if they like, for I have
never yet seen anything in this market that can equal the hand
cart girls. "—"Journal of Discourses," Vol. IV, page 206.
President Heber C. Kimball Avas another ardent advocate
of polygamy. In fact, "brother Heber" was "brother Brig-
ham's" ecclesiastical "right bower" and oratorically-inspired
parrot. He was ever on the alert to get an inkling of what his
"file leader" wanted, and would then "go him one better."
Following are some of "brother Heber 's" choice remarks on the
doctrine of polygamy:

172 Lights and Shadows of Mormonism
"The principle of plurality of wives never will be done away
with, although some sisters have had revelations that, when this
time passes away and they go through the veil, every woman
Avill have a husband to herself. I wish more of our young men
would take to themselves wives of the daughters of Zion, and
not wait for us old men to take them all; go ahead upon the
right principle, young gentlemen, and God bless you for ever
and ever, and make you fruitful, that we may fill the mountains
and then the earth with righteous inhabitants. That is my
prayer and that is my blessing upon all the Saints, and upon
your posterity after you, for ever— Amen. " — "Journal of Dis
courses," Vol. Ill, page 125.
Again quoting from President Kimball:
"In the spirit world there is an increase of males and females,
there are millions of them, and if I am faithful all the time
and continue right along with brother Brigham, we will go to
brother Joseph and say, "Here we are, Brother Joseph; we are
here ourselves, are we not, with none of the property we posses
sed in our probationary state, not even the rings on our fingers ? '
He will say to us, ' Come along, my boys, we will give you a good
suit of clothes. Where are your Avives?' 'They are back
yonder ; they would not follow us. ' ' Never mind, ' says Joseph,
'here are thousands, have all you want.' Perhaps some do not
believe that, but I am just simple enough to believe it."—
"Journal of Discourses," Vol. IV, page 209.
It has been vehemently claimed by Mormon writers and mis
sionaries that, of all people on the earth, the male Saints are
par-excellence, the champions of exalted womanhood— in fact,
that it is the aim and purpose of polygamy to exalt women
rather than to degrade them. And they invariably ' ' point with
pride" as an evidence of their higher regard for women, that
the Mormons Avere the first to recognize the political equality of
women, Avith men, and to give them the franchise. The truth is,
that it was a political expedient. The Mormon leaders could
plainly see that the influx of Gentiles AA'as becoming dangerous
to the Saints' political supremacy in Salt Lake City. The non-
Mormons were largely bachelors, while about every third Saint
had from two to a half dozen wives, and it is easily seen that

Synopsis, 1850-1852 173
political expediency then, as now, was compelled to do duty
for exalted regard for womankind.
In proof that women have ever been regarded as mere chat
tels by a large number of male Mormons, the following from the
pure lips of Heber C. Kimball— one of God's holy prophets-
is submitted:
"I want to know if God will love and respect and send his
angels to one of my Avives, though she were fifty, sixty, or a
hundred years of age, if she is disobedient to me when I am
as merciful, generous and kind a man to her as ever lived? If
she disobeys me, persists in taking a course contrary to my will
and the will of God all the time, saying, 'I will do as I please,
and the angels will come and visit me ! ' Neither God nor his
son, Jesus Christ, will send the holy angels to minister to such
a woman, and she need not tell about their coming to visit her,
nor about receiving revelations from heaven concerning brother
Brigham, and about what brother Brigham and brother Heber
should do. Damn them A'ixens, they are not of God; they never
saw Him, nor they never will, unless they repent of such fool
ishness. I discard such things, and so does our God, and so
do angels. Get revelations for the Prophet of God to be sub
ject to your requests ! ! ! Get out, you stinking things ; and you
swamp angels, too!"— "Journal of Discourses," Arol. IV, page
226. It must not be inferred from the foregoing quotation that the
superlative vileness of "brother Heber" was an index to the
average Mormon's estimate of Avomen. The large majority of
the Saints were — are — absolutely sincere in their faith. And in
a majority of plural marriages, the motives Avere the purest.
And in those instances the Avives Avere as tenderly cared for as
are the more fortunate of monogamous wives "in the world."
And what of those polygamous wives ? They are the innocent
victims of their faith; rather, to a degrading doctrine that lust
had grafted on a religion that, divested of polygamy and its
fatuous absolutism, has much that appeals to the loftiest attri
butes of men and women.
Aside from polygamy, the Mormon doctrines inculcate purity
of life. As a rule, those plural Avives Avere as true to themselves,

174 Lights and Shadows of Mormonism
to their husbands and to their God as any Avomen that ever
lived. By reference to the first quotation from the "Prophet"
Heber, it will be seen that some Avomen were in quasi rebellion
against polygamy, and some of them had "revelations"— fully
as authoritative as those of Joseph, Brigham, Pleber, et al.— to
the effect that in the future life, each Avoman would have one hus
band, "all to herself." It Avas but the outward expression, or
appeal, of divinely pure hearts longing for undivided connubial
love, for homes over Avhich there Avould rule one king and one
queen. With heroic fortitude, sustained by the faith that their
earthly trials Avere but stepping-stones to undivided queenly
honors in the future life, the Mormon women took up the cross
of polygamy, and although, to many of them, each day was as
a crucifixion, they carried it bravely, unflinchingly, uncom
plainingly to the end. To those Avho knew those Mormon
women intimately, there comes no feeling other than that of
profoundest admiration and respect.
But what of the effects of the heart-hunger, the unsatisfied
desires toward their husbands, on their sons and daughters?
That question, if space w ill permit, may be discussed later on.
The only "reason" the ablest of the Mormon teachers of
polygamy can give for its practice here, and hereafter, is that
it expedites the purposes of the Creator.
As stated in a former chapter, the Mormons believe that
spirits are begotten in heaA'en under the operation of natural
laAV, the same as mortal bodies are begotten on this earth. And
that the more wives a "god" has in heaven the greater will be
the number of spirits of Avhich he is the father. At the same
time, the Mormon teacher will gravely affirm that spirits are
now so numerous that they are contending for opportunities to
capture earthly bodies so that they can enter on their "second
probation. ' '
The only "reason" the elders offer for the practice of poly
gamy in this life, is to furnish a greater number of bodies for
the eager and anxious offspring of polygamy "on the other
side of the veil."

Synopsis, 1850-1852 175
That is, polygamy is justified on the grounds that it is neces
sary to practice polygamy on "this side" in order to relieve
the congestion created by the practice of polygamy on the
"other side!"
Even human geology informs us that countless millions of
years have elapsed since this old AA'orld of ours Avas launched
from its nebulous condition and sent wheeling on its endless
orbit around the sun. And the history of this earth, marvelous
as it is in its teachings of the lapse of time, is but an incident
in eternity. It has been one of the many singular missions of
the Mormon prophets to discover that the Creator of the uni
verse is "pushed for time."

CHAPTER XXIII
BRIGHAM YOUNG'S INDIAN POLICY— GUNNISON MASSACRE ONE OF
THE RESULTS
President Young's policy towards the "Lamanites" was
embodied in his oft-enunciated axiom, "It is cheaper to feed
the Indians than it is to fight them." On general principles,
that policy Avas humane. But to the astute Brigham Young
there was involved the more pressing question of self-preser
vation. The towns and isolated hamlets of southern Utah were power
less to repel the redskins. And, in fact, a general uprising
of the Indians would have been the ending of Brigham 's inter
mountain empire.
The Walker and Black Hawk "wars" in Millard, Beaver,
Sanpete, Sevier, Piute, and other southern counties were con
ducted under the instructions of President Young to scare as
many of the "Lamanites," and to hurt as few of them as
possible. There was yet a deeper motive. The Mormon leaders had
established a political theocracy in Utah and were determined
to protect it by all hazards. In the event of an invasion by
Uncle Sam, the friendship of the "Lamanites" Avould be invalu
able. The Utah records of 1857 prove that alliances, offensive
and defensiA'e, Avere formed, and had Johnston's army attempted
forcible entrance into the dominion of the Saints, the almost
impassible mountain defiles Avould have become slaughter pens.
Thus, because of the value of Indian friendship, no organized
effort at retaliation for murders and stealings committed by
the reds were ever undertaken by the Mormons.
Among the numerous nnatoned crimes committed exclusively
by the ' ' Lamanites ' ' the Gunnison massacre was the most promi
nent and atrocious. The only participant Avho was even arrested,
was Indian Sam. During a brief season he was imprisoned
in the Territorial penitentiary where he ate his rations with
176

Brigham Young's Indian Policy

177

unusual regularity. And when questioned as to the identity of
the reds, who killed Gunnison and his party, Sam was equally
regular in his "Me no savy," or its less abbreviated equivalent,
"Ninny kotch posougeaway. " Sam Avas released in the spring
of 1854.
Owing to the native reticence of the Indians, the complete
facts could not be obtained for long years after the tragedy.
For that reason, the several histories of Utah give but scant
space to the pathetic incident. And it is solely for that reason

f^rifN.j:

MAP OF MILLARD COUNTY SHOWING ROUTE TAKEN BY CAPTAIN
GUNNISON AND SCENE OF THE MASSACRE

178 Lights and Shadows of Mormonism
that the inside history of the Gunnison massacre is given unu
sual space in this volume.
The sketch Avas Avritten by the then editor of the Millard
County "Blade," forty-one years after the tragedy. After
its publication in the "Blade," the narrative was read to old
Carboorits, one of the then surviving participants aa'Iio lived at
the Indian camp near Kanosh, and by him Indian Mareer's
story of the bloody deed Avas unhesitatingly verified.
That the reader may obtain a clearer understanding of the
incidents, an accurate map of the locality is hereAvith furnished.
The narrative is given as originally written, the title of
which is "THE GUNNISON MASSACRE"
"The attention of the traA'eler on the road from Deseret,
Millard county, Utah, to Nevada, will very likely be drawn
toward a cedar post that occupies an unusual position a few
rods north of the Sevier River, and a hundred feet from the
east side of a shallow lake Avhich covers about ten acres. The
place is about six miles west of Deseret, Millard county, Utah,
Avith no habitation within several miles. The rough bark has
been removed from the post, otherAvise there is nothing in its
appearance to attract attention except its isolated position.
Yet, the spot over which that solitary post stands sentinel is
historic and tragic— it is the burial place of a small party of
employees of the United States, where, over forty years
ago, Captain Gunnison and a portion of his military escort
fell easy victims to a band of revengeful Indians.
"The memorable spot is situated nearly midway in the
Pahvant valley, about thirty miles west of the Canon range,
and tAventy-fiA'e miles east of the House mountains.
"Except where narrowed in by encroaching mountains, the
valley stretches out in an almost unbroken plain to the Great
Salt Lake, one hundred and fifty miles distant to the north.
"About two miles to the south, the monotony of the desert
like plain is relieved by a basaltic mesa, a dark volcanic mass
which rises abruptly from the level country to a height of per
haps two hundred feet, the surface of which Avas swept by the

Brigham Young's Indian Policy 179
waves of ancient Lake Bonneville, until it is nearly as smooth
as the surrounding plain.
"Dotting the valley in the vicinity are numerous shallow
lakes, formed by the overflow of the Sevier River whose sinuous
trail across the valley is indicated by patches of scrub willows.
"The small lake first mentioned, is separated from the river
by a small strip of ground occupied by grass and willoAvs which
abound in the immediate vicinity, both sides of the river (Avhich
is only four to six rods wide) being fringed with them. Ris
ing gradually from the lake towards the north and east, the
ground is three to five feet higher than the surface of the water,
and is covered with a stunted growth of greasewood and "shad
scale," (the local name given to a low-growing, thorny shrub).
Patches of saline land glisten in the sunlight, and under the
transformations Avrought by the western mirage, are often mis
taken for bodies of Avater.
"At the time of the massacre the present lake was marshy
ground covered Avith flags, rushes and a rank growth of grass
which extended well out towards the higher ground, thus form
ing an inviting, but dangerous nook.
"At the present time nothing remains of the willows on the
east and west sides but the dead stumps. In other respects the
place and its surroundings have nearly the same appearance
as on that fateful afternoon Avhen Captain Gunnison Avent into
camp for the last time.
"The scene of the tragedy has been thus minutely described
to enable the reader to more clearly understand why the
Captain— whose reputation for courage has never been ques
tioned—and his little band of brave companions failed to make
even a semblance of resistance, and because no description of
the place has heretofore appeared in print. Captain Gunni
son's brother, when the locality was described to him several
years ago in Salt Lake City, said he had 'always imagined the
place to be in, or near, the mouth of a canon from. Avhich the
river debouched upon the plain.'
"In the year of the massacre, 1853, Fillmore was the capital
of Utah, and the nearest settlement to the scene of the tragedy,
being distant thirty-five miles southeasterly. A few of the

180 Lights and Shadows of Mormonism
old settlers yet remain aa'Iio remember the occurrence. Among
the old-timers is Byron Warner, now residing at Oasis, and who
is not only familiar with the incidents of the tragedy, and Avell
acquainted Avith the Indians Avho participated therein, but with
the circumstances of which the Gunnison massacre was the
unhappy result. And it is to Mr. Warner that the writer is
most deeply indebted for that part of the account of the
unfortunate occurrence.
"Mr. Warner's statement has been corroborated by Daniel
Thompson, now residing at Scipio, and who, in company with
Mr. Warner and others, helped to bury the dead. But three
of the Indians that were present and took an active part in the
bloody deed yet linger on this side of the 'happy hunting
grounds.' One of them is old Mareer, who, with his squaw
Mary, and old Sam, another of the surviving reds, is living in
a wickiup on some otherwise vacant ground southwest of Deseret.
"By the aid of two rough maps placed before Mareer on
two separate days, and with tlie assistance of some small coins
and other presents of tobacco, etc., and after assuring the old
fellow that the 'Mericats (Americans) wouldn't be mad,' the
story of the attack was drawn from him.
' ' That his story is perfectly truthful is proved by the fact that
at the second interview a neAV map was spread before him and
the relative positions of the white men and Indians were accu
rately indicated as compared with the first map, and no amount
of cross-questioning could shake his clear and vivid description
of the attack and its blood-curdling details.
"Early in October, 1853, a company of Missouri emigrants,
en route to California, passed through Fillmore and camped on
Meadow creek, eight miles to the soutliAvest.
"A small band of Pahvant Indians Avere also camped further
up towards the mountains on the same creek as the emigrant
train. "Anson A7". Call was at that time Bishop of Fillmore, and
Avhen the emigrants passed through, told them they would find
a few of the reds camped on Meadow creek, that they were
friendly, and the company need have no apprehension of
danger, and asked that the Indians be not molested.

Brigham Young's Indian Policy 181
"The train had hardly gone into camp when Moshoquop—
the Pahvant war chief— his father, Mareer and several others
of the band, arrived at the camp of the strangers and offered to
' ' swap ' ' buckskins for tobacco and other articles.
"The emigrants were unnecessarily suspicious of the bows
and arrows carried by the Indians, for they surrounded the reds
and attempted to disarm them.
' ' The Indians resisted what they regarded as an unwarranted
intrusion on their rights. One of them 'jabbed' an arrow into
the breast of one of the emigrants, Avhich so enraged them that,
whipping out their revolvers, they opened fire on the Indians.
In the melee, the father of Moshoquop was shot in the side and
died the next day. Two other Indians Avere wounded, one in
the shoulder and the other in the arm. Of the white men, all
escaped injury except the one Avho received the slight wound
in his breast from the arrow thrust.
"A few days after his father's death, Moshoquop and a band
of about twenty Indians moved nortliAvesterly to the vicinity
of the lakes near Deseret for the purpose, as Mareer said, of
hunting ducks, and crossing the Sevier River, camped a little
to the northwest of the site of the present residence of David
Crafts at Ingersol, about twelve miles northeast of Sevier lake,
and six miles west of the place where Gunnison and his party
were afterwards murdered.
"There were six wickiups, or tepees, and among the band
were many Indians whose names are familiar to the old residents
of Millard county. They are: Moshoquop, Pants (the brother
of Moshoquop), Mareer and his brother Jim, Carboorits, Nunki-
boolits, Tomwants and his son Koonants, Shipoke, "Doctor
Jacob," Wahbits, Moab, Sam, Toady, Hunkootoop, Boquobits,
and an unusually tricky red, named 'Jimmy Knights,' well
known to the early stock-raisers by his thieving propensities and
the boldness he exhibited in killing their stock.
"There were also in the band two Snake Valley Indians,
a Ute buck from Nephi, one whose name cannot now be learned,
and the father of Mareer; in all, a band of twenty-three
warriors. "During the year 1853, Captain Gunnison, with a small mil-

182 Lights and Shadows of Mormonism
itary escort under command of Captain R. M. Morris, had been
exploring for a railroad route through the Rocky Mountains.
In the latter part of October, Gunnison and his escort entered
the Pahvant valley from the north and camped on Pioneer
creek, six miles north of P'illmore.
"Gunnison, with a few of his party, went into the small set
tlement of Fillmore for supplies. The Captain lost no time in
hunting up Mr. Call, with whom he was acquainted, a warm
friendship having existed between them for seAreral years, and
from him learned of the killing of Moshoquop 's father by the
emigrants a few days previous. Mr. Call also warned the Captain
of probable danger, as the Indians, with threats of revenge,
had left their camp on Meadow creek.
' ' Gunnison expressed sorrow over the unfortunate affair, and
said the Indians would very likely carry out their threats at
the first opportunity.
"Being so near the Sevier lake— the dead sea of Millard
county, Gunnison resolved to explore it and then to go on to
Salt Lake City and establish Avinter quarters.
"Breaking camp on Pioneer creek, the party proceeded a
feAV miles north to the present site of Holden where they left
the territorial road and bore northAvesterly. Passing the south
ern termination of the Canon Range, the party continued on
over the desert to the Sevier river and camped on a large
bottom surrounded by high, precipitous banks, known at the
present time as 'Gunnison's Bend,' and situated about five miles
northeast of Deseret.
"On the morning of October 25th, Captain Gunnison started
on his last and fatal mission of exploration. Accompanying
him were R. A. Kern, artist and topographer; F. Creutzfeldt,
botanist; Wm. Potter, a Mormon guide and interpreter from
Manti, Sanpete county, Utah; a man Avho served as cook; a
corporal and six men.
"The provisions and camp outfit Avere packed on an impro
vised cart, the tongue and front Avheels of a Avagon which was
well adapted to the purpose.
Captain Morris and a part of the escort Avere to continue in
camp until the return of the Gunnison party. Meanwhile some

Brigham Young's Indian Policy 183
of Morris's men were to examine the northwestern part of the
valley as to the feasibility of a Avagon road through to the Great
Salt Lake.
"Following down the north side of the river in a southwesterly
direction, the Gunnison party arrived in the vicinity of the upper
lakes, where some of the men began shooting at tlie Avild fowl
which fairly SAvarmed in that vicinity. The firing Avas most
unfortunate, as the reports of firearms reached the ears of Sam
and Toady, two of Moshoquop 's dusky band, AA'ho Avere hunting
ducks along the river and sloughs.
"The Indians Avatched the little party until they Avent into
camp on the ground now marked by the cedar post, when they
hastened to the Indian camp and reported the presence of
strangers. "Wm. Potter, the guide, advised the Captain to make camp
further to the north on the open and higher ground. His
familiarity with the traits of the Indians led him to be sus
picious of the surroundings, but his prudent advise was over
ruled. There is something in the nature of men that impels
them, when camping near a spring or stream of water, to get
as near to it as practicable.
"The horses were 'picketed' along the margin of the swamp
to the north and northwest, and after the usual camp duties
Avere over, and the last of the stories of exciting Western life
had been told, the little party spread their blankets on the
ground and retired for the night with no apprehension of the
terrible fate that awaited them.
"On receiving the neAvs of the AA'hite men, Moshoquop deter
mined to avenge the death of his father. Calling his band of
warriors together, he told them his purpose and explained in
detail the plan of attack which Avas to begin at the firing of a
signal gun. Each warrior Avas instructed as to the position he
Avould occupy in the deadly cordon that Avas to be drawn around
the slumbering explorers.
"It Avas about midnight Avhen the line of march began. In
single file they moved silently and swiftly forAvard, and as the
dusky line glided in a sinuous course to avoid clumps of stunted

184 Lights and Shadows of Mormonism
greasewood and willows, it resembled the lithe movements of a
huge serpent.
' ' The reds followed up the north bank of the river until they
reached the western margin of the sAvamp which separated them
from their victims, where the band divided. Moshoquop, Pants,
Mareer, Nunkiboolits and several others continued on up the
river bank. Stealthily creeping through the willows and tall
grass, the Indians took their pre-arranged stations to the south
and east of the Gunnison party and not over one hundred feet
distant. "The white men had beaten quite a distinct trail from the
camp to the river. To the east of the trail, and a few rods from
the river, Moshoquop took up his position ; Carboorits skulked
in the grass a few yards Avest of the trail on the bank of the
river, while Pants crept to a position on the margin of the
swamp, and not over thirty yards distant from the smouldering
camp-fire; each savage being concealed in the rank grass and
willows. "The other portion of the band skirted the west side of the
swamp and, bending easterly, caustiously crept to the north of
the low-lying ridge which is not more than five feet higher than
the marsh. Each Indian took the position previously assigned
him, and before the faintest streak of dawn appeared, the
doomed explorers Avere nearly surrounded by the Avily savages
who occupied the east, north and south sides of the camp, while
the marsh cut off escape to the west.
"The first sign of activity on the part of the white men
occurred just before sunrise. The cook was the first to arise,
and in a few minutes the cheery gleam of the camp-fire shot
upward, warning the men that no time was to be wasted in
preparing for the morning meal. The iron tripod had been
placed over the fire, the camp kettle hung in its position, the
cook had begun mixing bread, Prof. Creutzfeldt Avas standing
near the camp-fire warming himself, Captain Gunnison had
walked out to the river, about seventy-five feet south from tlv
camp-fire, and while in a sitting position, was bathing his
hands and face.
"The sun had just arisen from behind the distant Canon

Brigham Young's Indian Policy 185
range when Pants stealthily rose from his place of concealment
near the edge of the swamp, a sharp report rang out on the
crisp air and the cook fell dead beside his camp-fire.
"Carboorits had been watching the Captain and waiting for
the deadly signal. Startled by the report, Gunnison sprang to
his feet and the bullet from Carboorits' gun sped past him.
Quickly pulling his six-shooter, the Captain opened fire on his
copper-colored assailant, who ducked and dodged to escape
injury. The signal gun Avas folloAved by the rapid firing of
nearly a dozen guns intermingled by the piercing war-whoop
of the savages.
"The surprise was complete, and the dazed officers and men
thought only of escape. Amid the shower of Avhizzing arroAvs
which followed the emptying of the guns, the men ran toward
the open ground to the north and northeast, and in the desperate
race for life, threw aside their arms and divested themselves
of coats and everything that might impede their flight.
"A few of the men fled in the direction of the horses. One
of the soldiers, as he was about to mount, caught sight of an
Indian as he was adjusting an arrow to his bow. With excep
tional coolness the man quickly lowered his gun on the savage
and fired. The Indian dropped, and the soldier rode away
believing he had killed him. (Old Mareer says the wily redskin
fell as the gun was fired, and escaped Avithout injury, and that
not an Indian was wounded.) Two others of the escort suc
ceeded in mounting, one of them escaped on horseback, the other
was throAvn from his horse a short distance east of the camp,
but had the good sense to remain quiet for several hours while
the reds were passing to and fro, sheltered only by the stunted
greasewood. "The fourth man that escaped ran southeasterly, evaded his
pursuers, and plunging into the river, swam to the south bank,
where, within the friendly shadow of the willows, he continued
his flight to the camp of Captain Morris.
"The Indians who had taken positions to the north, made no
sign until the fleeing men were nearly onto them, when they
sprang to their feet and with fierce yells poured a volley of

186 Lights and Shadows of Mormonism
arrows into the panic-stricken men, Avho, no doubt, were con
gratulating themselves on their escape.
' ' Captain Gunnison, after emptying his revolver at Car
boorits, turned in the direction of the horses and had reached a
point about seventy-five yards distant from the camp when
he fell, striken doAvn by nearly a score of arrows. Tempo
rarily screened by the grass and avUIoavs, he lay helpless while
the cries of his comrades and the discordant war-cries of the
savages resounded in his ears. Some two or three hours later
he was discovered by a party of the reds, among whom was
Mareer, and who described in pantomine the last act of the ter
rible tragedy. Gunnison Avas lying on his side, and when the
Indians appeared, slowly and painfully raised himself to a sit
ting posture. He made no sound, but reached out his arms in
an appealing manner towards his assailants.
"Gunnison, in his several years of exploration in the West,
had endeavored to impress upon the red men that he was their
friend. In his conduct toAvard them he Avas uniformly kind and
upright, and it Avas this fact that probably prompted the Cap
tain to extend his arms, possibly, with the hope of mercy.
"Mareer says he did not know, until he saw the Captain
partly rise from the ground, that he Avas with the party. Mosh
oquop Avas not present or he might, possibly, have given Gun
nison a chance to recover from his wounds. As it was, the
Indians hesitated, the Captain's mute appeal seemed to stir
some latent feeling, or strike a stranger cord in their savage
natures. But Avhile standing there undecided, 'Jimmy Knights,'
the renegade Indian, came up, discharged his gun into Captain
Gunnison's body, Avhich settled slowly back upon the sward, and
one of the bravest and best spirits joined his comrades in the
mysterious beyond.
"During the afternoon of the day of the tragedy, one of the
fugitives staggered into the camp, of Captain Morris and told
the story of the attack, and stated that all but himself were
slain. In a feAv minutes the tAvo avIio had escaped on horses
arrived and corroborated the story of the massacre.
"Hurriedly mounting, the Morris party rode doAvn the river.
Darkness coming on, they dismounted in the vicinity of their

Brigham Young's Indian Policy 187
lifeless comrades, and holding their horses by the bridles, kept
vigil throughout the long night Avhich was rendered more dismal
by the howling of the wolves Avhich had begun the work of muti
lating the bodies of the slain.
' ' In the dim light of the early morning, one of the survivors
guided Captain Morris to the camp ground. The bodies were
identified and their positions mentally recorded.
"The dreary night had been a seArere strain on the men, and
the spectacle of the mutilated bodies of their friends was so
terrible and suggestive as to completely unnerve them. The
stampede that ensued was more like that of men pursued by the
bullets and yells of those Avho had made the previous morn
ing memorable by their saA^agery than a company of armed
men leaving behind them the forms of their stricken comrades.
Overcoats, knapsacks, carbines, revolvers and ammunition
marked the trail of their frenzied flight and added to the booty
previously secured by the Indians.
"The news of the massacre reached Fillmore, and Bishop
Anson V. Call sent Daniel Thompson, William and Culbert King,
to Salt Lake City with a despatch announcing the deplorable
event. "Meanwhile, Captain Morris and the remnant of his command
had reached Salt Lake City, and sent the corporal Avho, tAventy-
four hours after the massacre, AA'cnt over the ground and helped
to identify the remains, doAvn to Fillmore. On his arrival, some
ten days after the tragedy, Bishop Call selected George Black,
Daniel Thompson, John King, Lewis Bartholomew, Byron
Warner, and as Mr. Warner believes, Nelson Crandall, now of
Springville, Chief Kanosh and Narrient of the Pahvant tribe,
to go with him to the scene of the massacre.
"Messrs. Warner and Thompson describe the sight as the
most pitiable they ever saw.
"About twelve days had elapsed between the morning of the
massacre and the arrival of the burial party. The coyotes had
so mutilated the dead that nothing remained of the small party
of explorers but glistening skeletons. In some instances a leg.
arm or foot could not be found. The remains of Potter were
nearly intact. Those of Captain Gunnison were more readily

188 Lights and Shadows of Mormonism
recognized by the iron-gray hair which clung to his temples.
The remains of Prof. Creutzfeldt were found near those of the
cook, who was the first to perish. A steel-pointed arrow had
pierced the body of Creutzfeldt and the barb was found im
bedded in his backbone. Some of the men had reached a distance
of about one-third of a mile to the northeast before being killed.
"Immediately after the arrival of the Fillmore party, Kanosh
sent Narrient down the river in search of Moshoquop and his
band, and gave orders to come in if they could be found.
"In those days not a member of the Pahvant tribe dared to
disobey the intrepid chief, and as Mr. Call and his party were
rounding up the top of the common grave, Moshoquop and his
band came in sight across the swamp on their ponies. Circling
the marsh they came on, Avhipping, kicking and leaning from
side to side and yelling like demons. The reds were in their
war paint, and with their long black hair streaming behind,
presented a wild appearance.
"The corporal, who was not acquainted with the absolute
power wielded by the Indian chiefs, thought another massacre
would be perpetrated, and trembled like an aspen. Mr. Warner,
who is a very nervy man, and accustomed to the ways of the
Indians, says his sensations were anything but agreeable. How
ever, when within a feAv rods of the scene of their murderous
work, a motion from Kanosh caused them to be quiet, when he
upbraided them for their devilish work.
"Moshoquop then told the partial story of the massacre,
and endeavored to exonerate himself by relating the circum
stances of his father's death at the hands of the white men.
Mr. Warner asserts that during the recital, tears streamed from
Moshoquop 's eyes and that his appearance was a mixture of
fiend incarnate and savage affection.
"The remains of Captain Gunnison and AVm. Potter were
wrapped in blankets and taken to Fillmore where the Captain
was buried ; those of Potter were sent to Manti for interment.
"Of the three surviving Indians, Carboorits. who shot at the
Captain, has lost his eyesight, and is ending his days in darkness
on the Indian farm near the town of Kanosh. Mareer and Sam,

Brigham Young's Indian Policy 189
as previously stated, are living near Deseret. Mareer is fast
hastening to the grave, and Sam is a muttering imbecile.
"Moshoquop died two years ago in Deseret. He was of
medium stature, compactly built, and as lithe and wiry as a
panther. His forehead was high and retreating, his bearing
reserved and dignified, his face, while indicating strength and
a fearless nature, was frank and not unkind. In spite of the ter
rible deed he planned and carried out so relentlessly, he was bet
ter than the average Indian. While his part in the Gunnison
tragedy cannot be justified by revenge for the death of his
father, it is somewhat palliated by reflecting that his nature
like that of all other Indians— was the result of generations of
transmission of ideas and customs incident to the environment
of the red men."

CHAPTER XXIV
CIVIL GOVERNMENT BY THE PROPHET — SOCIAL LIFE IN UTAH-
STEALING AND LYING, WHOREDOMS— BLOOD ATONEMENT
The fulfillment of the prophecy in the union of church and
state in the Utah Zion seemed to have temporarily turned the
head of the astute Brigham. In his dual position of vicegerent
of God and representative of the United States Government,
he assumed all the prerogatives of a despot. And the lesser
lights, especially "brother Heber," A'ied Avith each other in the
volubility of their intemperate harangues. Sabbath after Sab
bath, scathing denunciation of the federal judges and other
"imported" officials was heard from the tabernacle pulpit. Open
defiance was hurled at the United States Government by Presi
dent Young and others. If the grand and traverse juries failed
to act in harmony with the vieAVS of the Prophet-Governor, in
western English, "hell fairly popped."
Surprising as it may appear, some of the Saints rejected the
revelation on polygamy. Those soon found a leader in Gladden
Bishop, a Nauvoo Mormon, who had been excommunicated and
reinstated nearly a dozen times. Gladden 's leadership didn't
last long. The Prophet-Governor quelled the incipient rebellion
with the f olloAving energetic philippic :
"I say to those persons: You must not court persecutions
here, lest you get so much of it you will not know what to do
Avith it. Do not' court persecution. We have known Gladden
Bishop for more than twenty years, and know him to be a poor
dirty curse ... I say again, you Gladdenites, do not court
persecution, or you will get more than you want and it will
come quicker than you want it. I say to you, Bishops, do not
allow them to preach in your wards." (After telling of a dream
he had had, in which he saw two men creep into the bed Avhere
one of his wives was lying, whereupon he took a large bowie
knife and cut the throat of one of them from ear to ear, saying,
190

Civil Government by the Prophet 191
" Go to hell across lots, ' ' he continued : ) "I say, rather than that
apostates should flourish here I will unsheath my bowie knife
and conquer or die." (Great commotion in the congregation,
and a simultaneous burst of feeling, assenting to the declara
tion.) "Now, you nasty apostates, clear out, or JUDGMENT
WILL BE PUT TO THE LINE AND RIGHTEOUSNESS TO
THE PLUMMET." (Aroices generally, "Go it, go it!") "If
you say it is all right, raise your hands." (All hands up.)
"Let us call upon the Lord to assist us in this and every good
work." — "Journal of Discourses," Vol. I, page 82.
NotAvithstanding the protest the Saints invariably enter, and
the cries of "persecution" they utter Avhen one of their meet
ings is broken up ; and the charges of ' ' sectarian bigotry ' ' they
prefer when Mormon missionaries are barred from holding meet
ings, an orderly assemblage of the "Gladdenites" in front of the
council house, corner of South and East Temple Streets, Sunday,
March 20th, 1S53, Avas dispersed by the city marshal. And the
orders of President Young regarding future meetings of the
"Gladdenites" was faithfully observed by the bishops.
The Mormon chiefs were early in the field with an election
law that Avas but an echo of the despotic ecclesiastical rule of
the church. Each Aroter Avas numerically listed in the order of
his application for registration. For instance: John Jones
appeared as the thirteenth man for registration ; his number
was 13. On his appearance at the polls, he would be handed
a ballot. After the had "edited" his ballot in accordance with
his views, he handed it to one of the judges. His name and
number were then called by another judge, when this number
would be entered on the ballot and deposited in the box. If
the Prophet-Governor, or any other inquisitor desired to know
whether or not John Jones Avas "in harmony" with the priest
hood, ballot No. 13 could have been examined and the desired
information secured. Thus Avas the "freedom of the ballot"
sacredly guarded by the self-assumed vicegerents of God.
But when the Prophet-Governor desired to expedite an elec
tion, he cast all inconsequential formalities aside and proceeded
thusly :
"It came into my mind Avhen Brother Bernhisel was speak-

192 Lights and Shadoavs of Mormonism
ing, and the same thing strikes me now, that is, inasmuch as
he has done first-rate as our delegate in- Washington, to move
that we send him again next season, though it is the Sabbath day.
Brother Kimball has seconded the motion that Dr.
Bernhisel be sent to Washington as our delegate. All who are
in favor of it, raise your right hands." (More than tAvo thou
sand hands were at once seen above the congregation.) — Ser
mon of Brigham Young in the Salt Lake tabernacle: "Journal
of Discourses," Vol. I, page 186.
Nothing was too great nor too small for the Prophet to tackle.
In keeping his church in order, in building canyon roads and
collecting every third load of fuel or timber as toll, in selecting
delegates to congress, in supervising the doings of the City
Council, and especially the police department ; in the manufac
ture and disposal of whiskey; in interpreting the laAV to the
federal judges, and publicly scoring them when they assumed to
interpret it for themselves; in looking after the redskins in his
capacity of Indian agent, Brigham Young was indefatigable in
his industry. Whenever necessary, in the interests* of justice,
the Prophet-Governor attended to the enlightenment of the
grand jury. Of the Prophet-Governor 's officiousness in the mat
ter of regulating the findings of the juries, we are dependent
on the public utterances of President Jedediah M. Grant—
the ecclesiastical left bower of the chief Prophet. And in
order to partially acquaint the reader with the self-assumed
importance of President Grant, a number of quotations from
a sermon delivered by him on March 2, 1856, are herewith
submitted :
"Last Sunday, the President chastised some of the Apostles
and Bishops who were on the grand jury. Did he fully succeed
in clearing away the fog Avhich surrounded them, and in remov
ing blindness from their eyes? No, for they could go to their
room and again disagree, though, to their credit, it must be
admitted that a brief explanation made them unanimous in their
action. ' '
Speaking of the traverse jurors, President Grant said:
"Not long ago I heard that, in a certain case, the traverse

Civil Government by the Prophet 193
jury -were eleven against one, and what is more singular, the
one alone was right in his views of the case.
"Several had got into the fog to suck and eat the filth of a
Gentile law court, ostensibly a court of Utah, though I call it a
Gentile court. Why? Because it does not magnify the laAvs of
Utah, as provided for in the 'Organic Act' by Avhich 'Act' and
laAvs it alone exists as a court. "—"Journal of Discourses," Vol.
Ill, page 233.
Obtuse, indeed, or a hopeless bigot, must that man be who,
after reading the foregoing excerpta, will deny complete union
of church and state in Utah.
Again quoting from President Grant :
"A brief examination will soon com'ince a person, of only
ordinary observation, that the laAvs of Utah are not administered
in our courts, and that the judges must know that fact, and that
they have been seeking from the first, with but few exceptions,
to overrule them.
"Whether that course is prompted from the City of Washing
ton, I do not know. Our laws have been set at naught and
walked under foot, and in lieu thereof, a constant effort has
been made to rale in common law, English laAV, and law after
law totally inapplicable."
There is something in the atmosphere and surroundings of
frontier life that almost imperceptibly impresses on the resi
dents the quality of roughness. Men and Avomen living in local
ities distant from civilization are wont to cast off the polished
society of the more densely populated cities and communities
from which they emigrate. In other words, they become
"rough," and acquire an unreasoning contempt for the amen
ities of civilization. In many instances, and more especially in
the younger people, even ordinarily good language becomes cor
rupted and is replaced by slang. And the man or woman who
uses good English, or good manners, is charged with "putting
on style." In the early days of Utah, in the remoter settle
ments, a man who dared to offer his arm to a lady in escort
ing her to a place in the cotillion, or on the dancing floor for
a waltz, would have been dubbed a "dude," and would have
been secretly, if not openly, jeered at by the young Mormons.

194 Lights and- Shadows of Mormonism
The usual mode of escorting "the girls" on the dance floors,
Avas, at the "call" of the floor manager, to rush pell-mell for
the coveted girls, catch them by the hand, and then stampede
for favorite places on the floor. In those free-for-all stampedes
the girls were fully as boisterous as the boys.
Whether or not the frontier freedom of those early days
tended to weaken the moral fiber of the young, cannot be
proved. But, from personal contact Avith life in Utah, from 1857
down to the present time, the writer is free to assert that no
purer girls ever lived than those robust, rosy-cheeked and fun-
loving maidens of the early days of Utah. Free and untram-
meled in their movements as were the graceful antelopes of the
plains, those Mormon girls possessed all the rugged virtues of
pure and noble womanhood.
Conditions in Salt Lake City, Avere, hoAvever, somewhat dif
ferent from those in the "country" settlements of Utah. Salt
Lake Avas the winter rendezvous for trappers, mountaineers,
gamblers, toughs and adventurers from nearly every State in
the Union. During 1854, Colonel E. J. Steptoe, en route to
California with three hundred regulars, spent the winter in
Salt Lake City. This addition to the "society" of Salt Lake
added largely to the gaiety of the embryo intermountain metrop
olis. The boys in blue, as AArell as the toughs from all creation,
Avere eager to become acquainted Avith the Mormon girls, among
which were many celebrated beauties.
However much women may protest, there is something in the
physically perfect form of the soldiers and in their brass-
mounted uniforms, that is fascinating to the average daughter
of Eve. For those reasons the anxietyT to become acquainted
was mutual. And from the date of the arrival of " Steptoe 's
army," the Gentile "influence" increased with each passing
year. The mutual desire on the part of the Mormon girls and the
strangers to become acquainted was a continual source of annoy
ance and alarm to President Young. And well it may have
been, for it Avas current report that his favorite daughter, a
petite and beautiful blonde, came very nearly having a romance
with a bachelor lieutenant of Colonel Steptoe 's force. But the

Civil Government by the Prophet 195
austere authority of her father was brought to bear on the love-
match, and the young lady subsequently went into polygamy.
Her husband is now a well-known bishop residing in Salt Lake
City. The favorite resorts for becoming acquainted were the "ward"
dances. But as they Avere jealously guarded by the bishops,
their counselors and the ' ' ward ' ' teachers, the opportunities for
becoming acquainted at those places were reduced to a minimum.
President Young Avas frequently seen at the dances, and espe
cially when his daughters were present. An incident to which
President Young was a party occurred in the Social Hall, in
1860, and is Avorthy of record. The Social Hall, situated a half
block south of the Eagle gate, was fitted u}i with a stage for
amateur theatricals. By removing the seats the hall was often
used for dances. The space beneath the stage Avas fitted up for
dressing rooms.
On the occasion of one of the dances, "Billy" Gilbert, son
of a prominent Gentile merchant, applied for a permit to dance,
and was promptly refused. (Billy's reputation for "wildness"
was sufficient to bar him from almost any kind of female society. )
Young Gilbert told his troubles to Oscar F. Lyon, recently resid
ing in Summit county, Utah. Oscar, after relieving himself of
some of the old-time Mormon profanity, went to the vendor
of tickets and after a heated parley, returned Avith the coveted
permit. Handing it to "Billy," Oscar remarked: "I thought
I could bring the G — d— s — of a b — to his milk." The men
were standing near the foot of the stairs leading from the hall
to the rooms beneath the stage. Oscar's choice words had
hardly escaped him, Avhen, from the semi-darkness of the adjoin
ing room, the portly form of President Young appeared on the
scene. His usually passive, almost expressionless, face was ablaze
Avith righteous indignation. Turning to Billy, the President
coldly remarked: "Mr. Gilbert, you may remain." And to the
young and profane Mormon, he said, "Oscar, get your hat and
go home!" And Oscar went.
The foregoing anecdote is not hearsay. The writer was stand
ing in the doorAvay and kneAV that President Young was in the
adjoining room and that he overheard every word that was

196 Lights and Shadows of Mormonism
spoken. The incident is given as an illustration of the social
life in those early years, as well as to throw some light on the
reasons for the intemperate public remarks from which quo
tations will be made.
And it is Avell to here remark, by way of apology for using
Mr. Lyon's name, that he was no Avorse, no better, than the
average Mormon youth in those days. The spirit of roughness,
fighting and profanity seemed to peiwade the very air. Yet,
Avith all their rouglmess, the large majority of those Mormon
youths were manly and honorable. Nor Avas profanity confined
to the younger Saints. Many of the older ones had the "gift of
tongues ' ' AA'hen it came to swearing in nearly every A'ocabulary in
existence. President Young was not ignorant of the practice of profanity
among the Saints. In the "Journal of Discourses," Vol. I, page
211, President Young is credited with the following :
' ' You Elders of Israel Avill go into the canyons, and curse and
sAvear, G — damn and curse your oxen, and SAvear by Plim who
created you. I am telling you the truth. Yes, you rip and
svA'ear and curse as bad as any pirates ever did."
Another vice that afflicted many of the Saints was that of
stealing. In the coav counties, that comprised nearly all the
country south of Utah county, depredations Avere confined prin
cipally to cattle-stealing. The thieves, and they comprised nearly
one-fourth of the population, used to steal from each other. The
heaviest losses, hoAveA'er, fell on the owners of the smaller herds,
who were too busy in other industries to look after their live
stock, and generally too honest to steal.
Many of those old-time cattle thieves "repented" and became
bishops, legislators, etc., and one of them rose to high distinction
in the church.
However, if President Young is to be believed, the rank and
file of the Saints had expert examples in stealing in many of the
bishops. On June 15, 1856, President Brigham Young gave
utterance to the following:
"I have proof to say that bishops have taken in thousands
of pounds of weight of tithing which they have never reported
to the general tithing office. They stole it to let their friends

Civil Government by the Prophet 197
speculate upon."— "Journal of Discourses," Vol. Ill, page 342.
Those defenders of polygamy who assert that its practice
tends to elevate the morals of its participants can find but little
comfort in the conditions existing in Salt Lake City between the
years 1850 and 1858.
Nor Avere the Gentiles entitled to more than their proportion
of the blame although they received the major portion of the
scathing denunciation that, Sunday after Sunday, floAved in
burning torrents from the lips of Brigham, Heber and Jedediah.
The reader will likely be fully satisfied Avith an excerpt or two
from a typical sermon delivered by President Jedediah M. Grant
on March 2, 1856. President Grant said:
"We have a few Avhoremasters here. Do you Avish to knoAV
who they are? I can tell the first letters of their names, and I
can tell Avhere they have been practising their abominations in
this city. And even some aa'Iio profess to be 'Mormons' are
guilty of enticing and leading girls to prostitution, saying, 'If
you want a new dress you can get it very easily.'
' ' I have a gun and dirks in good order, and powder, and lead,
and am ready and able to make holes through such miserable,
corrupting rascabs. These characters take 'Mormon' girls and
debauch them, telling them that the United States will send
their troops here, and that this people will be broken up and
driven. AVe are a part of the United States ourselves; most
of us were raised in America, and we are all cradled in liberty,
and if the United States desires to drench the earth with our
blood, we are on hand. AVho is afraid to die? None but the
wicked. If they Avant to send troops here, let them come to
those who have imported filth and whores, though Ave can attend
to that class without so much expense to the general Govern
ment ; we can AA'ipe them out cheaply and quickly, for they are
only a few in number. They will threaten us Avith the United
States troops ! Why, your impudence and ignorance would bring
a blush to the cheeks of the veriest camp follower among them.
We ask no odds of you, you rotten carcasses, and I am not
going to bow one hair's breadth to your influence. I Avould
rather be cut into inch pieces than succumb one particle to such
filthiness.

198 Lights and Shadows of Mormonism
"I want the Gentiles to understand that we know all about
their whoredoms and other abominations here. If we have not
invariably killed such corrupt scoundrels, those who will seek
to corrupt and pollute our connnunity, / swear to you that we
mean to, and to accomplish more in a few hours towards clear
ing the atmosphere than all your grand and traverse juries can
in a year. There are a f eAV professed ' Mormons ' A\rho, for a few
dimes, Avink at their iniquities, and keep the poor, mean, lazy
scamps in their houses, saying, ' Oh, they are honorable men. ' I
admit that there are a few honorable men here who are not
in the Church, some of whom I respect much.
"This eternal threatening of us with armies of the United
States! I wonder what men think we are made of, when they
threaten us ! As if they expected that we were going to suc
cumb to whoredom! If we Avere to establish a whorehouse on
every corner of our streets, as in nearly all other cities outside
of Utah, either by law or otherwise, Ave should doubtless then
be considered good felloAvs. If Ave were to allow gambling,
drunkenness, and every species of wickedness, the 'Mormons'
would then be all right, they would not then threaten us with the
armies of the United States. Oh, no.
"What is it that maddens the devils? Simply that we are
determined to do right, and to set at defiance wickedness and
wicked men, and to send them to hell across lots, as quick as we
can. I do not ask any odds of them myself, I never have. If
they behave themselves as white men ought to behave, we will
treat them as such."
As an illustration of President Grant's profound devotion to
his country, an excerpt will be taken from his sermon. And
it should be borne in mind that his willingness, even desire, that
the Government of the United States might perish by inter
necine Avar, was because of a few corrupt Gentile officials who
had been sent to Utah.
"The armies of our nation will have plenty to do without
attending to us; they will need us to help them. Yes, instead
of bringing their armies to fight the people in Utah, they will
need Utah's armies to help them. They are threatening war in
Kansas on the slavery question and the general Government

Civil Government by the Prophet 199
has already been called upon to send troops there. Well, all
I have to say on that matter, is : Success to both parties.
"And in relation to the election of a speaker in the House
of Representatives at Washington, the North and South, the East
and AVest have each other by the ears. ' Success to all parties, '
say I.
"Have we been disloyal to our country? Have Ave, in one
instance, violated her laws? No! Have we rejected her insti
tutions ? No ! We are laAvf ul and loyal citizens of the Govern
ment of the United States, and a feAv poor, miserable, pusillani
mous, rotten, stinking rebels come here and threaten us with the
armies of the United States. We wish all such characters to
understand that, if the generals and armies and those who
threaten us are as vile as most of those heretofore sent here,
we defy them, and the sooner we come in contact Avith them the
better. These are my feelings, every time, on that point. As for
you miserable, sleepy 'Mormons' who say to those wretches,
'Give us your dimes, and you shall have our wheat, and our
daughters, only give us your dimes and you shall have this, that,
and the other, ' I not only wish, but pray in the name of Israel 's
God, that the time was come in which to unsheath the sword, like
Moroni of old, and to cleanse the inside of the platter, and we
would not wait for the decision of grand or traverse juries,
but we would walk into you and completely use up every curse
who will not do right."
Jedediah M. Grant's frothy threats to take the law into their
(the Saints') own hands, and without judge or jury, to execute
the Gentiles and apostate sinners was as the dismal cry of the
desert coyote to the vibrant roar of Brigham who went after the
sinful Saints in the following energetic manner:
"Live on here, then, you poor, miserable curses, until the time
of retribution, when your heads Avill have to be severed from your
bodies. Just let the Lord Almighty say, 'Lay judgment to the
line and righteousness to the plummet,' and the time of the
thieves is short in this community. What do you suppose they
would say in old Massachusetts should they hear that the Latter-
day Saints had received a revelation or commandment to 'lay
judgment to the line and righteousness to the plummet ' ? What

200 Lights and Shadows of Mormonism
Avould they say in old Connecticut? They Avould raise a uni
versal howl of 'How wicked the Mormons are. They are killing
the evil-doers avIio are among them. Why, I hear that they kill
the Avicked aAvay up yonder in Utah.' . . What do I care
for the wrath of man ? No more than I do for the chickens that
run in my door-yard. I am here to teach the Avays of the Lord,
and lead men to life everlasting ; but if they have not a mind to
go there, I Avish them to keep out of my path." — "Journal of
Discourses," Arol. Ill, page 50.
Again, on February 24, 1856, President Young declared his
independence of all Avorldly power. He said:
"I am not afraid of all hell, nor of all the world, in laying
judgment to the line Avhen the Lord says so." — "Journal of
Discourses," Vol. Ill, page 241.
That Brigham Young had no respect for the rights of saint
or sinner, when those rights Avere in conflict with his preconceived
ideas of what the Almighty wanted, has been abundantly proved
by excerpta already taken from his sermons. In every sense
of the word, Brigham Young was a religious despot. The laAvs
of his country, the rights of those of other religious beliefs,
were, in his opinion, all subservient to the laws of God of Avhich
he Avas the sole earthly interpreter and executioner. There is
not the slightest doubt that he intended, and in some instances
did, "lay judgment to the line and righteousness to the plum
met." And to show exactly what the last quotation meant, the
following excerpt is given: "The time is coming when justice
Avill be laid to the line and righteousness to the plummet; when
we shall take the old broadsword and ask, 'Are you for God?'
And if you are not heartily on the Lord's side, you WILL BE
HEWNDOWN."— "Journal of Discourses," Vol. Ill, page 266.
Nearly a year after the above threat to "hew down" those
Avho Avere "not heartily on the Lord's side," President Young
informed his enraptured audience that some religious executions
had taken place, and there can be no doubt that the then vice
gerent of the Mormon God Avas particeps crimivis to some of
those heaven-inspired murders. The quotation is as follows :
"I could refer you to plenty of instances where men have
been righteously slain, in order to atone for their sins. I have

Civil Government by the Prophet 201
seen scores and hundreds of people for whom there would have
been a chance ^in the last resurrection there will be) if their
lives had been taken and their blood spilled on the ground as a
smoking incense to the Almighty, but who are now angels to
the devil, until our elder brother, Jesus Christ, raises them up,
conquers death, hell, and the grave. I have known a great many
men who have left this church for Avhom there is no chance
whatever, for exaltation, but if their blood had been spilled, it
would have been better for them. The Avickedness and ignor
ance of the nations forbid this principle's being in full force,
but the time will come when the law of God will be in full force.
"This is loving our neighbor as ourselves; if he needs help,
help him; and if he wants salvation and it is necessary to spill
his blood on the earth in order that he may be saved, spill it.
Any of you Avho understand the principles of eternity, if you
have sinned a sin requiring the shedding of blood, except the
sin unto death, would not be satisfied nor rest until your blood
should be spilled, that you might gain that salvation you desire.
That is the way to love mankind." — "Journal of Discourses,"
Vol IV, page 220. BLOOD atonement
The cause for those violent outbursts of inspired eloquence
is found in the Avickedness of the Saints during the year prior
to, and including, 1856. In order to check the carnival of steal
ing and sexual crimes, what Avas knoAvn as the "Reformation"
movement was inaugurated. The "block" teachers were given
a list of questions Avhich they were instructed to ask the Saints.
There was an impression among the Saints that if they
answered falsely they Avould be eternally damned. But if they
answered truthfully they could be re-baptized and restored to
full fellowship.
There is un disputable evidence that, in the reformatory
movement, President Young "bit off more than he could chew."
The reports of the block teachers Avere such as to shock the
Lord's Prophet. Those reports proved the existence of such
conditions that, had not the Goddess of Justice, reared by
President Young for the special benefit of the Gentiles and

202 Lights and Shadows of Mormonism
apostates, been dazed by the abhorrent evidence, fully one-half
of the Saints would have been beheaded, and their blood
spilled on the ground as a smoking incense to the Almighty."
In 1857, there was a well-authenticated report in circulation
that, at a meeting of the "Seventy," those brethren who had
been guilty of adultery were requested by President Young
to rise to their feet. Fully three-fourths of those present
stood up. The "Seventy" are next in authority in the priest
hood to the twelve apostles, and the incident soon ended the
blood-atonement threats of Brigham Young and his counselors.
That, and the teachers' reports, seemed to convince President
Young that if those "who Avere not heartily on the Lord's
side" were to be "heAvn down," there would be but little left
of the Church in Salt Lake City, except the first presidency and
the apostles.
As previously stated, it is not within the province of this
work to give more of the history of the Saints than is necessary
to point out those conditions that bear directly on the objec
tive point of this discussion. For that reason those abundantly
verified cases of blood-atonement, from the Parrish tragedy in
Springville to that of Hatton in Fillmore, will, excepting the
Hatton incident, be passed without comment. In 1856, while
serving as night-guard against attacks by the Indians, Hatton
Avas shot and killed. Within a brief period Heber C. Kimball
married the handsome widoAv of Hatton. During the succeeding
years there were fearsome whisperings to the effect that a certain
resident of Fillmore was the murderer. But the motiA'e for the
crime was rarely referred to by the older Mormons, although
often discussed by the younger Saints.
ELDER PENROSE TO THE RESCUE
In order to meet public criticisms of the Mormon doctrine of
"blood-atonement" Elder (noAV Apostle) Charles AV. Penrose,
in a sermon delivered October 12, 1884, attempted to extract
some of the hellishness from the sermons of the first presidency,
by claiming that the blood of Christ affects only those who

Civil Government by the Prophet 203
believe in Plim, or are in fellowship Avith Him. And, therefore,
that the blood of Christ does not reach those "who sin against
the Holy Ghost," or those Avho, after receiA'ing the Mormon
religion, "turn away from the light," and become "apostate."'
And that, in order to sa.ve apostates, "their blood must be
spilled on the ground as a smoking incense to the Almighty."
Granting, for the moment, the truth of the Mormon conten
tion, and the application of Elder Penrose's quotations from
Hebrews ix:22, and x:26, and MattheAv xii: 32, what right
did Brigham Young have to name the victims or to appoint their
executioners? The Mormon will reply: "By the authority
of the holy priesthood conferred on Joseph Smith by Peter,
James and John, and conferred on Brigham by the founder of
Mormonism. ' '
From a Mormon view-point that reply Avould be entirely con
sistent. But the reply presupposes the superiority of Mormon
law over the civil laws of the United States, and that assumption
is vehemently, continuously and hypocritically denied by the
present-day leaders of the Latter-day Saints. Assuming that
the Mormon priesthood was the supreme power of the land, and
so recognized by God and men, according to the Mormon creed
salvation is based on the absolute agency of the individual.
And assuming that the apostate Mormon, acting on his agency,
had abandoned his previous faith in the divine mission of Joseph,
and standing squarely on his agency, objected to being beheaded
or having his throat cut, wherein would a Mormon prophet be
justified in "spilling his blood" and thus force the apostate
into the Celestial Kingdom against his will? Or, in plainer
English, if an apostate Mormon preferred going to hell rather
than to associate in heaven with such creatures as Heber C.
Kimball, Jedediah M. Grant, Joseph F. Smith, Reed Smoot,
et al., by what right, even under Mormon laws, have those men
to force their society on an apostate by blood-atoning him?
Tt is sheerest hypocrisy for present-day Mormons to deny that
blood atonement is not now a doctrine of their church. It was
taught, as the Mormons believe, by a prophet of God, and the
surrender of its public promulgation, and its infamous prac
tice was because of the "usurpation" of the civil powers of the

204 Lights and Shadows of Mormonism
United States of the alleged superior authority of the Mormon
God. Nor Avere the blood-atonement executions confined to Mor
mons or ex-Mormons. Some of the Gentiles suffered the
extreme penalty because of their presence in Utah during a
critical period. Only one of those mysterious murders will
receive attention:
One evening in the spring of 1858, just before the advent
into Salt Lake valley of Johnston's army, four horsemen rode
into Summit Creek (now Santaquin), twenty-five miles south
westerly from Provo, and camped on the bank of the creek.
Tavo of them Avere prisoners. One of the other two is today a
high official in the Mormon church. After they had departed
south, the next morning, some of the Summit Creek brethren
were heard to remark that the prisoners were Government
spies, and that their guards were conducting them to the Utah
boundary Avhere they would be sent on to southern California.
Within three days the guards passed through Summit Creek
going north toAvards Salt Lake City. A few years subsequently
two skeletons of white men were disinterred from a shallow grave
about four miles south of Nephi.
In his sermon to which reference has been made, Elder
Penrose challenged the proof that the law of blood atonement
had ever been put into effect. And that reminds one of Presi
dent Young's defiance: "If I had forty wives . . . they
couldn't prove it." If forty murders had been perpetrated
under the law of blood atonement and the heavenly benediction
of Brigham, Heber, Jedediah and others, the world "couldn't
prove it." If the coterie of vicegerents had no intention to
execute the law of blood-atonement, why did they preach it?
If it Avere possible for the present-day leaders of Mormonism
to collect every copy of the "Journal of Discourses" containing
the sermons of those former-day fanatics, they would burn them,
and then swear before high heaven that the blood-atonement doc
trine was never taught by Brigham Young and others.
The following is from the anniversary editorial eulogy of
President Brigham Young in the "Deseret News" of June 1,
1908:

Civil Government by the Prophet 205
"During the exciting times of the past, he, like other public
speakers in times of excitement, may occasionally have given
utterance to sentiments which in the light of today, and if the
circumstances under Avhich they Avere uttered are not considered,
may appear disloyal."
As a sample of confession and avoidance, the above excerpt is
typically Mormon.
The foundation of the Mormon church contention to exclusive
jurisdiction rests on the Mormon claim that God has rejected
all other churches, or, at least, that he never has, does not now,
nor ever will recognize them as legitimate aids to the redemp
tion of the human family. All Mormon asseverations to the
contrary are for purposes of expediency and deception, which
are disproved by every revelation given to the Prophet Joseph
Smith. Given the divine right of exclusive religious jurisdiction, the
Mormon leaders are the exclusive representatives of Jehovah on
this earth, religiously and politically. There can be no curtail
ment of either of those claims without the destruction of both.
There is little in the Mormon creed that is not consistent Avith
itself. There is nothing in the public statements of the Mormon
prophets of today, except their persistent lying in their efforts
to deceive the people of the United States as to the true political
mission, the aims and objects of the Mormon church to control
this nation in the interest of the only true Church of Christ on
earth, and their lying about having abandoned the practice of
polygamy, that is inconsistent Avith their religion.
At the time of the promulgation of the blood-atonement doc
trine, President Young AA'as, according to Mormon belief, the
only representative of God on the earth. It is, therefore, useless
for the present-day pigmy successors to the Prophet Brigham,
the "Lion of the Lord," to attempt to deny the authenticity
and far-reaching consequences of the blood-atonement doctrine.
OAving to the divine and special mission of Mormonism, its vari
ous parts must stand or fall together. Mormonism, Avith its claim
to divine authority, its revelations and doctrines, must exist as a
complete and indivisible whole or it must totally collapse. The
entire system being divine, and daily guarded by inspired

206 Lights and Shadows of Mormonism
"prophets, seers, and revelators" must be all right, or all Avrong.
The prophets must be right all the time, or Avrong all the time.
Surely, the Almighty cannot afford to jeopardize His "great,"
"glorious," "exclusive" and "strange work" by permitting the
doctrines taught by the only great Prophet — Brigham — to be
nullified by a coterie of modern pin-headed imitators. To admit
that President Young taught false doctrine, or was premature in
its announcement and enforcement, is to admit that a prophet is
sometimes right and sometimes wrong. The man, prophet or
layman, Avho admits that, discredits the infallibility of God and
becomes an apostate. If Joseph F. Smith be permitted to deny,
or modify, the far-reaching doctrine of divine political control
as taught by his uncle, the Prophet, or deny or modify blood
atonement as taught and practised by the Prophet Brigham, the
present-day Prophet's successors in office may, Avith equal consis
tency, deny and modify the teachings of Josepli F. Smith, et al.,
and thus, in time, Mormonism would become an aggregation
of denials and modifications, and therefore infinitely more deserv
ing of contempt, because of its lofty pretentions, than are the
"sectarian" churches upon which every Mormon generously
bestows his self-righteous ridicule.
Brigham Young was a strong, self-reliant man, and intensely
devoted to his faith. And if Brigham Young could be resur
rected long enough to deliver an obituary sermon on the pigmy
editor of tho "Deseret News," it Avould be decidedly interesting.
He would tell that brainless apologist that while the "times
of the past," during the "fifties," Avere somewhat interesting,
they AA'ere not "exciting" to a prophet of God. Brigham Avould
tell them that he meant every Avord that he then said because
every word was inspired. He would declare the truth that the
reason Avhy there was trouble between the federal judges and
himself was that they declined to subvert the rule of the Govern
ment of the United States to the rule of the" blood-atoning God
of tho Mormons.
Brigham Young would tell his interested auditors that his
was the only kingdom that ever compelled the agents of Uncle
Sam to agree to certain stipulations before United States
soldiers could enter Uncle Sam's territory. Brigham would tell

CrVIL GOATERNMENT BY THE PROPHET 207
the editor of the "Deseret News" that he is a time-serving,
cringing poltroon for daring to become the apologist for the
Prophet of God. Brigham would say to Joseph F. Smith and
those other weaklings who semi-annually accept the votes of the
Mormons to "sustain them as prophets, seers and revelators,"
"You are a lot of old grannies. You lie, and twist and squirm
like a lot of skinned eels in order to obtain temporary advan
tage over the miserable curses Avho are jeering you because of
your coAvardice. I told the people of the United States that I
would force polygamy down their throats, and you cowardly
apostates have outAvardly surrendered it Avhile you are secretly
practising it. You are worthy disciples of Judas Iscariot. Did
you ever knoAV Brigham Young to lie in order to gain a point?
Did you ever know Brigham to retract the doctrine that the
Kingdom of God is established and ought to rule politically ? No,
never ! Only such inspired chumps as yourselves would discredit
the power of God by affecting the surrender of the practice of
plural marriage even as a temporary expedient.
"Hereafter, keep your puerile brand of excuses and apologies
for Brigham, for your personal use. You need it every time you
open your mouths."

CHAPTER XXV
MOUNTAIN MEADOWS. MASSACRE
LEGITIMATE RESULT OF DOCTRINE OF UNQUESTIONING OBEDIENCE
AND BLOOD ATONEMENT— PERSONNEL OF ASSASSINS-
SCENE OF THE MASSACRE — DETAILS OF THE CRIME
Some four years ago a prominent Salt Lake editor, in a letter
to the Avriter, said : ' ' The Mountain Meadows massacre is an
incident Avhich should be forgotten." The gentleman was in
error. The human family learns only by experience. The les
sons taught by the tragedies of the past come down to us in the
form of historj', and become danger signals along the high-way
of civilization, and Avhich Avarn us of the peril which marches
hand-in-hand with human passions, with ignorance and super
stition. Speaking specifically, the Mountain MeadoAvs massacre should
not be forgotten so long as Mormon Avriters, pulpiteers and mis
sionaries use the "Missouri Persecutions," the "Martyrdom of
Joseph and Hyrum Smith" and the "Expulsion of the Saints
from Nauvoo" as influences for proselyting. Nor should the
discussion of any tragedy cease until the causes which unerringly
led up to the act shall have been eradicated, or until the lessons
which it teaches are no longer necessary. The Mountain
MeadoAvs tragedy should be kept before the public until unques
tioning obedience to the will of the Mormon prophets shall have
been surrendered or exterminated. Those who suggest such
lapses of memory, do so in the "interest of peace," a "peace"
that Avould be purchased by a surrender of justice to injustice,
or right to Avrong, of the present to the future— a surrender in
Utah of moral progress and civil liberty to mercenary advantages
and political bribes held out by the prophets and the Mormon
and pro-Mormon press as the price of silence.
It is fifty-one years last September (1908) since the Avholesale
murder at Mountain Meadows was perpetrated. Scores of books
and hundreds of articles have been published on that most ter-
208

Mountain Meadows Massacre 209
rible event. Anti-Mormon writers have almost invariably over-
colored and distorted the details, and have held the entire Mor
mon people responsible for that terrible crime. On the other
hand, the Mormon press, writers and speakers have been equally
untruthful and unfair in their efforts to shield the church from
criticism by first placing the entire responsibility on the Indians,
and when, subsequently, the truth was gradually forced home,
have reluctantly conceded that John D. Lee and a few other
lawless Mormons participated in the massacre.
It will be the province of this chapter to tell the uncolored
truth of the tragedy, and Avhile so doing to hold the scales of
justice with a steady hand, and to spare, so far as possible, the
feelings of the descendants of those unhappy men, Avho, under
the blinding and deadening influence of absolute spiritual and
temporal control, surrendered their God-given agency to the
representatives of a harsh and intolerant priesthood.
The year 1857 was an eventful epoch for the people of Utah.
During the four years preceding 1857 the prophets had been
riding a high horse, religiously and politically. As before
pointed out, and Avhich will be more specifically discussed in
Chapter XXIX— "Utah Polygamy," the church leaders
had presumed to interpret the civil law for the Federal courts,
and to dictate the course of the judges. In fact, so high-handed
were the measures of the alleged inspired oligarchy that the
Federal Government outfitted a military force for Utah with
the object of protecting the Federal officials in the administration
of the laws of the United States.
As "Johnston's army" aproached Utah the Mormon leaders
and people prepared for stubborn resistance. One of the vital
essentials to a possibly long straggle Avas that of breadstuffs.
The Saints had experienced the miseries of famine, the memory
of which yet lingered with them. The Saints had three years'
provisions on hand, and it was the incessant counsel of President
Young that it be carefully husbanded. On September 15, (?)
1857, Governor Brigham Young issued a proclamation declaring
martial law throughout the Territory, and of which three para
graphs are quoted as follows :

210 Lights and Shadows of Mormonism
' ' Therefore, I, Brigham Young, Governor and Superintendent
of Indian Affairs for the Territory of Utah,
"Pirst — Forbid all armed forces of every description from
coming into this Territory, under any pretense whatever.
' ' Second— That all the forces in said Territory hold themselves
in readiness to march at a moment's notice, to repel any and all
such invasion.
• ' Third— Martial law is hereby declared to exist in this Terri
tory, from and after the publication of this Proclamation; and
no person shall be alloAved to pass or repass, into or through, or
from this Territory Avithout a permit from the proper officer. ' '
The folloAving letter is reproduced in full :
"Great Salt Lake City,
"Sept. 14th, (?) 1857.
"Colonel William H. Dame, Parowan, Iron County:
"Herewith you Avill receive the Governor's proclamation
declaring martial law.
"You Avill probably not be called out this Fall, but are
requested to continue to make ready for a big fight another year.
The plan of operations is supposed to be about this. In case the
United States Government should send out an overpowering
force, we intend to desolate the Territory, and conceal our
families, stock and all our effects in the fastnesses of the moun
tains where they will be safe, Avhile the men waylay our enemies,
attack them from ambush, stampede their animals, take the sup
ply trains, cut off detachments and parties sent to the canyons
for wood, or on other service. To lay waste everything that
will burn— houses, fences, trees, fields, and grass, so that they
cannot find a particle of anything that will be of use to them,
not even sticks to make a fire to cook their supplies. To waste
away our enemies and to lose none; that will be our mode of
A\rarfare. Thus you Avill see the necessity of preparing, first,
secure places in the mountains where they cannot find us, or if
they do, where they cannot approach in force, and then pre
pare for our families, building some cabins, caching flour and
grain. Flour should be ground in the latter part of the Winter,
or early in the Spring to keep. Sow grain in your fields as early
as possible this Fall, so the harvest of another year may come

Mountain Meadows Massacre 211
off before they have time to get here. Conciliate the Indians
and make them our fast friends.
"In regard to letting the people pass or repass, or travel
through the Territory, this applies to all strangers and suspected
persons. Yourself and Brother Isaac C. Haight, in your dis
tricts are authorized to give such permits. Examine all such
persons before giving them permits to pass. Keep things per
fectly quiet, and let all things be done peacefully, but vrith
firmness, and let there be no excitement. Let the people be
united in their feelings and faith, as well as works, and keep
alive the spirit of reformation. And what we said in regard
to saving the grain and provisions we say again. We do not
Avish to shed a drop of blood if it can be avoided.
"This course AAill giAre us great influence abroad.
(Signed) "Brigham Young,
"Daniel H. Wells.
"Certified to under seal by James Jack, Notary Public, August
16th, '(?) 1876." THE DOOMED ARKANSAS COMPANY
Such were the conditions when, early in August, 1857, a train
of thirteen wagons under the direction of Captain Charles
Fancher, emerged from the mountains and entering Salt Lake
City, camped on Emigration square, now occunied by the Salt
Lake City and county buildings and grounds. There were about
one hundred and thirty souls, men, women and children, in the
company— ten to each wagon, Avhich was an unusually large
average. The majority of the emigrants were from Arkansas.
They brought Avith them about four hundred head of cattle,
among which Avere a number of milch cows. There was also a
number of saddle and team horses. Tn all other respects the
travelers were well equipped and apparently in prosperous cir
cumstances. After purchasing such supplies as were obtainable in those
early days, the company left Salt Lake City and by easy stages,
traveled southward, following the Territorial road to south
western Utah, which, after leaving the higher altitudes of
Utah, enters upon the almost waterless deserts of southern

212

Lights and Shadows of Mormonism

Nevada. It was over that road that the Arkansas emigrants
expected to pass to their destination in southern California.
Mormon history alleges that the Arkansas emigrants were an
aggregation of toughs. Old-timers along the route taken by the
emigrants, still assert that the drivers of the teams were in the
habit of killing the people's chickens by striking them with
ox whips; AAith. being excessively and shockingly profane; with
boasting of having aided in driving the Saints from Missouri,
and Avith helping to "kill old Joe Smith." They Avere also

MAP OF IRON COUNTY SHOWING LOCATION OF MOUNTAIN MEADOWS
AND ROUTE TAKEN BY EMIGRANTS

Mountain Meadows Massacre 213
accused of threatening to raise an army in California and aid in
the extermination of the Mormons.
On, or about, August 25th, the emigrants arrived at Corn
Creek, Millard county. (See map, Chapter XXII— Gunnison
Massacre.) It is alleged that, at Corn Creek, which is one hun
dred and sixty-five miles southwesterly from Salt Lake City, the
emigrants poisoned the carcass of an ox and gave the meat to the
Pahvant Indians, then living on Corn Creek, with the result
that three or four of them died. It is further alleged that the
emigrants poisoned the water of a nearby spring. It is asserted
that the incidents just related were the primary causes of the
alleged uprising of the Indians and the extermination of the
emigrants. In view of the fact that the emigrants cannot be called in
rebuttal of the charges preferred against them by the Saints,
an impartial analysis of the then prevailing conditions, and
of tbe evidence pro and con, will form the concluding portion of
this chapter.
Leaving the emigrants at Corn Creek, Ave will precede them to
Parowan and Cedar City in Iron County, distant some two
hundred and forty miles to two hundred and seventy miles south
Avesterly from Salt Lake City, and introduce some of' the abet
tors of, and active participants in, the most cowardly and
atrocious crime of the Nineteenth Century.
It should be stated and borne in mind, that in addition to his
being commander of the Utah militia south from Beaver county,
Colonel William H. Dame Avas the ecclesiastical bishop of Paro
wan, the county seat of Iron county.
Isaac C. Haight, lieutenant-colonel under Dame, Avas president
of the Iron (county) stake of Zion, and resided at Cedar City,
some thirty miles southAvesterly from Parowan.
John M. Higbee was major of the Iron county militia, and first
counselor to President Haight.
Philip Klingensmith Avas bishop of Cedar City ward.
There were other minor church and military officials Avho were
participants in the massacre.
Before proceeding, the reader is invited to study the aceom-

214 Lights and Shadows of Mormonism
panying map of Iron, and a portion of Washington counties,
and thus become familiar with the geography of the locality.
JOHN DOYLE LEE
"I was born on the 6th day of September, A. D., 1812, in the
town of Kaskaskia, Randolph county, Illinois. My father, Ralph
Lee, was born in the State of Virginia. Pie was of the family of
Lees of Revolutionary fame, and was a relative of General
Robert E. Lee, of the late war; he served his time as an appren
tice and learned the carpenter's trade in the city of Baltimore.
My mother was born in Nashville, Tennessee. She was the
daughter of John Doyle, who, for many years, held the position
of Indian agent over the roving tribes of Indians in south
western Illinois. He served in the war of the Revolution, and
was wounded in one of the many battles in which he took part
with the Sons of Liberty against the English oppressors. About
the year 1796, he was appointed Indian agent, and moved to Kas
kaskia, Illinois."
The above is from the interesting autobiography of John
D. Lee, and there is regret that lack of space precludes a more
extended quotation.
The engraving herewith is an excellent likeness of John D.
Lee, produced from a photograph taken just prior to his
execution. In stature John D. Lee was about five feet seven or eight
inches in height, of powerful build, tireless energy and unchal
lenged courage. He was also a man of more than average intel
ligence, of deep religious convictions, love for his family and
friends, and loyal to his duty as he saw it. His energy and
intelligence enabled him to rapidly acquire property, but amid
the shifting scenes of the Mormon church emigrants he was
ever on the frontier and repeatedly lost all that he had gained
during the short seasons of rest. Lee was a typical frontiers
man, Avith inherited Southern hospitality. And had fate been
less unkind to John D. Lee, he would have lived and died a
highly respected citizen instead of being execrated as one of
the most heartless criminals that ever lived. But, gentle

REED SMOOT.

216 Lights and Shadows of Mormonism
readers, you that have brains as Avell as hearts, be patient until
the story is told, and, so far as possible, withhold your condem
nation of John D. Lee until you are in that mental attitude that
your anathemas will fall where justly deserved.
In 1836 Lee Avas living on Duck Creek, Fayette county,
Illinois. He was then twenty-four years of age. He was not
a professor of religion, but during that year a Mormon elder
by the name of King preached in the neighborhood and Lee
was converted. He then moved to Missouri and became closely
identified with the Mormon church, and intimate with the
Prophet. Lee's unconquerable faith that Joseph Smith was a prophet
made of him an abject slave to the will of the church leaders.
To John D. Lee the voice of Joseph and Brigham was as the
voice of God, and fully as binding on his brain and conscience
as though the Creator had personally uttered the command or
counsel. As with all other really deA'out Mormons, Lee Avas
ever on the alert to infer the desires of the prophets, and to
actively anticipate the realization of their slightest wishes.
Lee shared with the Saints all the soul-harrowing hardships
of the Missouri trouble and the expulsion of the Saints from
Illinois. He AA'as out on an electioneering mission for Joseph
Smith's presidential aspirations Avhen the* Prophet and his
brother were murdered in Carthage jail.
Farming for the emigration Saints, and other duties assigned
to him by President Brigham Young, detained Lee at Council
Bluffs until the summer of 1849, Avhen he crossed the plains to
Utah. It is important to state that Brigham Young's attachment
for Lee was so great that he "adopted" him, by "sealing,"
into his celestial family. Lee's standing in the church may
be inferred from the fact that betAveen Nauvoo and Salt Lake
City, and during the subsequent years, he was the contented
husband of nineteen wives. On that subject Lee's personal
statement will be interesting, and is given as follows :
"I took my AA'ives in the folloAving order: First, Agatha Ann
Woolsey; second, Nancy Berry; third, Louisa Free" (now one
of the Avives of Daniel H. AVells) ; fourth, Sarah C. Williams;

Mountain Meadows Massacre 217
fifth, old Mrs. AVoolsey, (she was the mother of Agatha Ann
and Rachel A. I married her for her soul's sake, for her sal
vation in the eternal state) ; sixth, Rachel A. Woolsey (I was
sealed to her at the same time that I Avas to her mother) ;
seventh, Andora AVoolsey (sister to Rachel) ; eighth, Polly Ann
Workman; ninth, Martha Berry; tenth, Delithea Morris. In
1847, while at Council Bluffs, Brigham Young sealed me to
three women in one night, viz., eleA'enth, Nancy Armstrong
(she was what Ave called a AvidoAV. She left her husband in
Tennessee, in order to be AAith the Mormon people) ; twelfth,
Polly V. Young; thirteenth, Louisa Young (these tAvo AA'ere
sisters). Next I was sealed to my fourteenth wife, Emeline
Vaughn. In 1851, I Avas sealed to my fifteenth Avife, Mary Ann
Williams. In 1858, Brigham Young gave me my seventeenth
wife, Emma Vatchelder. I was sealed to her while a member
of the Territorial Legislature. Brigham Young said that Isaac
C. Haight, AA'ho was also in the Legislature, and I, needed some
young women to renew our vitality, so he gave us both a dash
ing young bride. In 1859, I Avas sealed to my eighteenth wife,
Teressa Morse. I AA'as sealed to her by order of Brigham
Young. Amasa Lyman officiated at the ceremony. The last
wife I got was Ann Gordge. Brigham gave her to me, and I
was sealed to her in Salt Lake by Pleber C. Kimball. .
By my eighteen real AA'ives, I have been the father of sixty-four
children. Ten of my children are dead and fifty-four are still
living." The foregoing Avas Avritten by Lee a short time before the
sentence of death on him had been carried out. As a matter
of history, and as bearing on a branch of the subject to be pres
ently discussed, it should be stated that Lee married Ann Gordge
in 1866, or in 1867, some nine or ten years after the Mountain
Meadows Massacre. Miss Gordge was a resident of Beaver City,
Beaver county, and the incident is well remembered because it
was a Avell-known fact that John D. Lee was a prominent actor
in the tragedy at the "MeadoAvs," and the fact of his taking
another wife created wide-spread criticism and comment among
the Saints of southern Utah.
In 1851, Lee went south with President Young and aided in

218 Lights and Shadows of Mormonism
locating Provo, Fillmore, Beaver, Parowan and other settle
ments in the middle and southern part of Utah. In 1852, Lee
located Fort Harmony (See Old Harmony on Map) where he
was living at the time of the massacre. Lee Avas Indian agent
under Governor Brigham Young.
FROM CORN CREEK TO MOUNTAIN MEADOWS
It is now in order to accompany the Arkansas emigrants from
Corn Creek to the Mountain Meadows, their final camp-ground,
in Washington county.
From Corn Creek the train moved southAvesterly on the
Territorial road a distance of tAventy miles; thence through
Barker pass to Dog valley ; thence over the divide to Cove valley
and thence to Beaver, a distance of two hundred and ten miles
from Salt Lake City. Grass Avas abundant along the route, and
by moving slowly they were not only saving their work cattle,
but were "killing time" until the hot sands and gravel-strewn
mesas of Nevada should be sufficiently cool for comfortable
travel. From Beaver the train moved over into Iron county where
their course is marked with darts on the map. The tortuous
road from Cedar City to the Meadows is forced by the low but
rugged ranges of mountains and lava beds.
It was about September 7th, when the emigrants made their
last camp at the point designated by a cross on the map.
THE CONSPIRACY
The proof that a conspiracy was entered into between Isaac
C. Haight, John M. Higbee, Bishop Philip Klingensmith, John
D. Lee and others to "wipe out" the emigrants, rests very
largely on the evidence given by Laban Morrill in the second
trial of John D. Lee at Beaver in 1876. And, inasmuch as the
existence of any conspiracy, or understanding, by the leading
ecclesiasts and military authorities of Iron county, and else
where, to murder, or to have murdered, the emigrants from
Arkansas, is generally denied by the Mormon people, the per-

Mountain Meadows Massacre 219
sonality, standing and reliability of Laban Morrill should be
stated. At the date of the conspiracy, Laban Morrill lived at John
son's Fort (now Hamilton's Fort) some six or seven miles
southerly from Cedar City. Mr. Morrill Avas a man of command
ing presence, a fine face and indicating at once a judicial and
kindly character. He was devoted to the Mormon religion. After
the trial of Lee, Mr. Morrill moved over in to Piute county and
became the pioneer of Junction, now the county seat. He died
some ten or fifteen years ago, leaving a large family which,
like their father, is highly respected.
After the usual preliminaries, Laban Morrill testified as
follows :
. . . We had formed a kind of custom to come together
about once a week, to take into consideration what would be
the best good for those three places ( Cedar, Johnson 's Fort and
Shirt's Creek). I happened on Sunday (about September 7th)
to come to Cedar City, as I usually came, and there seemed to
be a council. We met together about four o'clock, as a general
thing, on Sunday evening after service. I went into the coun
cil, and saw there a little excitement in regard to something I
did not understand. I went in at a rather late hour. I inquired
of the rest what the matter Avas. They said a company had
passed along toward Mountain Meadows. There were many
threats given concerning this company."
Mr. Spicer, for the defendant, objected to Mr. Morrill's testi
mony on the ground that it had not been suoaati that the defend
ant was present at the council meeting. Sumner Howard, for
the people, explained the object of Mr. Morrill's testimony, and
Judge Boreman ruled that the evidence was pertinent.
Mr. Morrill proceeded as follows:
"As I said, there appeared to be some confusion in that
council. I inquired in a friendly way, Avhat Avas up. I Avas
told that there was an emigrant train that passed along down
near Mountain Meadows, and that thejr had made threats in
regard to us as a people— said they would destroy every d— d
Mormon. There was an army coming on the south and north,
and it created some little excitement. I made tAVO or three

220 Lights and Shadows of Mormonism
replies in a kind of debate measures that were taken into con
sideration, discussing the object, what method we thought best
to take in regard to protecting the lives of the citizens.
"My objections Avere not coincided Avith. At last Ave touched
upon the topic like this: AVe should still keep quiet, and a dis
patch should be sent to Governor Young to know what Avould
be the best course. The vote Avas unanimous. I considered
it so. It seemed to be the understanding that on the coming
morning, or the next day, there should be a messenger dis
patched. I took some pains to inquire and know if it would
be sent in the morning. The papers were said to be made out,
and Governor Young should be informed, and no hostile course
pursued until his return. I returned back to Fort Johnson,
feeling that all was well. About eight and forty hours before
the messenger returned — business called me to Cedar City,
and I learned that the job had been done; that is, the destruc
tion of the emigrants had taken place. I can't give any further
evidence on the subject at present."
Question by HoAvard: "What was the name of the messenger
sent to Salt Lake?"
Ans. : "James Plaslem. "
After cross-examination by W. W. Bishop had elicited the
information from Mr. Morrill that Avhen he referred to "the
job" he meant the killing of the emigrants, Air. Howard put
the folloAving re-direct questions:
Ques. : ' ' Did you say that a messenger Avas to be sent down to
John D. Lee?"
Ans. : "I did, but I did not see him start. I understood at
the time a messenger was to be sent."
Ques.: "What did you understand?"
Ans.: "I understood that there was to be Avord sent down
toAvards Pinto Creek."
Ques.. " For what purpose ?" '
Ans.: "To haA'e the thing stayed according to contract, to
agreement made."
Ques. : "What do you mean by the thing being stayed? Was
the massacre of that emigrant train discussed there at all?"

Mountain Meadows Massacre 221
Ans.: "It was, sir; and some Avere in favor of it, and some
were not."
Ques.: "Who were they?"
Ans.: "Bishop Smith (Klingensmith) I considered, Avas the
hardest man I had to contend with."
Ques.: "Who else spoke about it?"
Ans. : ' ' Isaac Plaight and one or tAvo others. I recollect my
companions more than any one else."
Ques. : ' ' They were very anxious and rabid, were they not ? ' '
Ans. : ' ' They seemed to think it would be best to kill the
emigrants. Some of the emigrants swore that they had killed
old Joseph Smith; there was quite a little excitement there."
Ques.: "You have given us the names of two who Avere in
favor of killing those emigrants — who Avere the others?"
Ans. : ' ' Those were my companions, Isaac C. Haight and
Klingensmith. I recollect no others."
In his "Confession" John D. Lee states that on, or about
September 7th, he received orders from Isaac C. Plaight, eccle
siastical and military commander of Iron county, to report to
him at once in Cedar City. Lee left his home in Harmony and,
on arriving at Cedar, met Haight on the public square. Haight
informed Lee that he had a matter of great importance to com
municate, and suggested that they take some blankets and spend
the night in the "old iron AA'orks." (After the failure to make
iron, the brethren used the building for a distillery.)
During the night Plaight told Lee that in addition to the out
rages perpetrated by the emigrants while en route to Cedar,
they had burned a lot of fencing from the co-operative field,
thus throwing it open to the range stock. That the emigrants
had resisted, by force of arms, the Cedar City officers aa'Iio
attempted to arrest them for some infraction of the laAvs. Lee
was also informed of the council meeting held that day, and to
which reference has been made, and that the "authorities"
had decided to arm the Indians and set them on the emigrants.
In reply to a question by Lee, Haight is alleged to have
answered as follows:
"It is the will of all in authority. The emigrants have no
pass from any one to go through the country, and they are

222 Lights and Shadows of Mormonism
liable to be killed as common enemies, for the country is at
war now. No man has a right to go through this country with
out a written pass."
Haight then told Lee that he must return to Harmony and
instruct Carl Shirts, Lee's son-in-law, an Indian interpreter, to
go down in the southern part of Washington county, and ' ' stir
up ' ' the Indians ; to tell them that the ' ' Mericats ' ' were at war
with the Mormons and Indians, and that they had permission to
attack the emigrant camp.
Haight also told Lee that he Avould have Nephi Johnson,
another interpreter, aged nineteen years, "stir up" the Indians
in the vicinity of Cedar and ParoAvan. And that Oscar Ham-
blin, another interpreter, would be commissioned to "stir up"
the reds on the Santa Clara River, south from the Mountain
MeadoAvs. That Oscar performed his mission Avell, is proved
by the following testimony given at Lee's second trial:
Question to Jacob Hamblin, brother of Oscar:
"Who else did he mention?"
Ans. : ' ' He mentioned my brother being there, bringing some
Indians there. Sent him Avord of this affair taking place, and
for him to go and get the Indians, and bring up the Clara
Indians. ' '
Ques. : ' ' Your brother, then, brought the Indians to the
Meadows, and then left there?"
Ques. : ' ' Yes, he told me so. ' '
It is pertinent to here state that Jacob Hamblin was a very
devout Mormon, a trusted missionary to the Indians, and highly
respected by his Mormon brethren.
Among other things, Haight is alleged to have told Lee that
inasmuch as the emigrants could not obtain the supplies of food
they required, that they had threatened to take it by force from
the weaker settlements along the route, and instructed Lee to
go down to the MeadoAvs with the Indians and see to it that the
emigrants did not carry out their threats.
THE MOUNTAIN MEADOWS
The Mountain Meadows are situated about twenty-five miles
southeasterly from Modena, a distributing station on the San

Mountain Meadoavs Massacre 223
Pedro, Los Angeles and Salt Lake railroad, and distant from
Salt Lake City two hundred and seventy-three miles.
Hamblin 's ranch, now Holt's, is situated a mile or so north
of the "rim" of the Great Salt Lake basin. The Meadows begin
at the rim and, on a gentle descent, reach out to the south-west
a mile or so, then bend to the south. The bottom land is
hardly more than three to four hundred yards Avide. To the
west, the ground rises on an almost uniform grade a mile or so
to the foothills of the western range. Barring a few rough
and steep places the ascent of the ground on the east side of the
meadow is smooth and on an angle of thirty to thirty-five
degrees over a distance of about three hundred yards, and is
marked here and there by clumps of scrub oak and other high-
altitude shrubs. A mile or so south of the point marked with a
cross, the meadows narrow down to a rocky and somewhat steep
gorge, through Avhich the old emigrant trail led down and out
on the desert to the north of the old Beaver dam on the Rio
Virgin River. The Meadows are a catch-basin for the melting
snoAvs and rains in that vicinity.
In 1857 luxuriant mountain and meadow grasses were abun
dant. The excellent pasturage, no doubt, was the principal
reason for the protracted stay of the Arkansas emigrants. Very
likely another inducement to extend the date of their departure
Avas that three or four days' travel to the south and west
would, even at that season of the year, take them doAvn into an
excessi\Tely warm climate.
ASSEMBLING OF THE INDIANS — FIRST ASSAULT
For the purpose of clearer illustration, an enlarged ground-
plan is herewith submitted.
The dates are somewhat mixed, but it was on Tuesday morn
ing, about the 19th of September, that the first attack was made
on the camp of the emigrants. Many of the men were astir, and
the camp-fires shone cheerily in the semi-darkness that precedes
the dawn. Groups of men were standing around the fires Avhich,
at that altitude, and at that season of the year are necessary for
comfort. Without warning, a volley of musketry was poured

LEg-EMX)
t E migrant Cam}
M. Iron County Mi'litia.
1. Hiding place of Indians.
VV . Women^c/ Children
t Male. Emigrants.
Jl wagon s_, driven.
by M'Murcby and
Wright.
»>— * Direction of ntovch
Of Emigrants after
>S LL?-;-e nd&y .

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MAP OF MOUNTAIN MEADOWS
Mountain Meadows Massacre 225
into the camp from the east hillside. Seven men fell dead, or
mortally Avounded, as the result of the first fusilade, and sixteen
were Avounclod. The result evoked triumphant war-Avhoops from
the Indians. Hastily securing their arms, and guided only by
sounds on the hillside, the emigrants returned the fire with such
precision that several of the redskins were killed and a number
of them were Avounded. Of the latter Avere tAvo Avar chief's who
were wounded in their knees- and subsequently died because of
lack of skilled aid.
The Indians, several hundred strong, were dazed at the sud
denness and fierceness of the defence, and were astonished that
any of their number should have been killed in defiance of tho
divine protection that it is alleged had been promised them.
Frightened and disgusted the Indians hastily retreated, and
sont a runner oA'er the mountain to Harmony to notify John D.
Lee of the attack and its consequences. According to Lee, the
Indians also sent Avord to him that he must go over at once and
lead them to victory.
In the meantime the emigrants imwed their Avagons into a
circle and chained the wheels together. They also dug a pit in
the middle of their hastily improvised fort, large enough to
protect the Avomen. ohildren and wounded.
Lee lost no time in riding over the mountain to the Indian
camp, and found them, as he afterward said, "in a frenzy of
excitement." Lee also said in his "Confession," that the
Indians told him that if he did'not lead them, and aid in aveng
ing the death of their braves, they AA'ould declare war on the
Mormons. According to his statement, Lee believed that the emigrants
had been sufficiently punished for their alleged wrong-doing,
and that he was filled with a desire to save them, and in order
to gain time, told the Indians that he Avould go south, meet the
reds that Avere expected from the Santa Clara, and hurry them
up. That seemed to pacify the reds and they permitted him
to go.
About sixteen miles south of the MeadoAvs, Lee met Carl
Shirts, fifteen armed Avhite men, and nearly one hundred
Indians, mostly from near the Virgin River. Lee gives the

226 Lights and Shadows of Mormonism,
names of the white men, but as the descendants of those men
are in no wise responsible for the sins of their fathers, no sor
row should be added to their lives by again, needlessly, publishing
the names of those Avho, under a fearfully mistaken sense of
duty, brought life-long Avretchedness upon themselves, and a
lasting sense of shame on their offspring. The object of this
discussion is to point a moral, not to inflict needless suffering.
Loo and the other Avhite men camped on the ground where they
met, while the Indians hurried on to the AieadoAvs. Lee recited
the incidents of the attack, and avers that his companions Avere
not surprised, that they understood the object of their "mis
sion." According to Lee's statement, he spent the night in tears
and prayers. Pie says: "I asked for some sign, some evidence
that would satisfy me that my mission Avas of Pleaven, but I got
no satisfaction from my God." From his statement it would
seem that Avhen Lee met those white men a full realization of the
awful nature of the "mission" upon Avhich he had entered was,
for the first time, forced into his priest-controlled brain. For
the first time he realized that the whites Avere to participate in
the hideous crime that, like a perpetual nightmare, Avas to haunt
him during nearly a score of years.
The morning after their camp on the Santa Clara,, Lee and
bis companions Avent on to the MeadoAvs.
Some three hundred or more Indians wore camped at the
spring about one-half mile below the camp of the emigrants. By
a determined on-rush, the reds could easily haA'e captured the.
camp of the emigrants. But more Indians would surely have
bitten the dust. Aside from the dislike of the Indians to sound
the reality of the "happy hunting grounds," there Avas appre
hension on the part of the AA'hites then present, that if more of
the Lamanites Avere killed, the survivors would, as 1 lu-y are
alleged to have threatened, turn on the Mormons and gratify
their revenge.
After a "hearty" meal, Lee sent the following message to
Haight: "For my sake, for the people's sake, for God's sake,
send me help to protect and save these emigrants."
Towards evening the Indians made another attack on tin? emi
grant camp. Lee heard the firing and the .screams of the Avomen

Mountain Meadows Massacre 227
and children. Taking two white men with him, he ran in the
direction of the Indians and received several bullets through
his clothing. He attempted to quiet the Indians by pleading
with them to desist until word was received from Haight, but
was unable to do so until Oscar Hamblin, who it appears had
not "left" the Meadows, went to Lee's assistance. Hamblin,
like his brother, Jacob Hamblin, was a good interpreter and
had great influence with the Indians.
In the meantime the despair of the emigrants was such that
they dispatched a young man by the name of Aiden and two
companions to Cedar City for assistance. At Pinto, sometime
in the night, those men met William C. Stewart and several other
men en route from Cedar City to the MeadoAvs. Aiden told the
nature of his errand to the Mormons. Stewart killed Aiden and
wounded one of his companions. Those men escaped in the dark
ness and returned to the camp of the emigrants. After that
most despicable crime, amply verified by Jacob Hamblin 's testi
mony, some of which has been quoted, no carping Saint should
deny that those Avhite men, and for that matter, the large major
ity of the others, did not understand the object of their "mis
sion" to the Mountain MeadoAvs.
[Note. — It is more than probable that the name of the young
man who was killed at Pinto was AVilliam Eaton, rather than
Aiden. A young man by the name of Eaton, twenty-four years
of age, and an uncle of a lady now living in Salt Lake City,
was one of the victims of the massacre. The confusion of names
so alike in their pronounciation would have been easy and
natural under the circumstances.]
After the second attack by the reds on the emigrants, the
white men moved their camp to a flat on the east hillside,
marked "Burgess ranch," which has been established within
recent years. The locality is about one quarter-mile southeasterly
from the old camp-ground of the emigrants.
Notwithstanding the promise of the Indians that they would
defer further violence until a message could be received from
Haight, Wednesday evening saw them gathering in strength
behind the basaltic dyke, and not more than tAvo hundred yards
from the improvised fort of the emigrants. Just before day-

Lights and Shadows of Mormonism
irenk, the next morning, the Indians opened fire on the ill-
/starrcd Arkansans, but were again repulsed. And notwith
standing the sheltered position of the redskins, the Santa Clara
Indians lost one brave and three others wounded. Disgusted
with the failure of diA'ine protection, the Santa Clara reds
rounded up some of the emigrants' stock and returned to their
camp on the Santa Clara River.
The spring from Avhich the emigrants obtained water was
about one hundred yards beloAv their camp. Usually they
secured water in the night. But on Thursday morning two men
made a dash for the spring and, amid a shower of bullets, filled
their buckets and returned to camp in safety. During Thurs
day John D. Lee crossed diagonally over the meadow to the west
for the purpose, as he said, "to take a look at the situation."
Tho emigrants recognized him as a white man. They imme
diately ran up a white flag and sent two boys out to interview
Lee. One of the boys was Charley Faneher, son of the captain
of the emigrant train. Charley Avas one of the few children
saved from the slaughter, and with whom the writer remembers
playing marbles in Salt Lake City during the early summer
of 1S5S. Lee says because he had not yet heard from Haight,
he secreted himself, and the lads, not being able to find him,
returned to camp. Xo one fired on the boys. Behind the shel
ter of the basalt dyke, Lee went down close to the camp, and
from the shelter of the crest of the ridge "took a look at the situ
ation." AVhile looking doAvn on the camp, Lee saw two men
go out for avooiI. and after coolly chopping it, while a rain of
lead spattered around them, they reached the corral in safety.
From Avhat I know of the ground, those bullets must have
come from behind the dyke from Avhich Lee was taking a "look
at the situation," or from the brow of the flat whore the white
men were encamped. In all other directions, the valley and
hillsides afford no protection from a return fire by tbe emi
grants. On Thursday evening, John Al. Higbee, Bishop Klingensmith.
Samuel Al'AIurdy, who was Klingensmith 's counselor, soA'oral
members of the Cedar City Council, and other officials and mem
bers of the Aiormon Church, about forty in all, arrived at the

Mountain Meadows Massacre 229
Meadows. Along with the white men was Nephi Johnson, who
took with him a band of Indians from Cedar and Parowan.
In all, there must have been fully fifty white men and three
hundred Indians present and ali well armed.
The reader may now prepare for the recital of the most dia
bolical act of treachery and cold-blooded murder that has ever
disgraced the descendants of those, who, it is alleged, Avere "cre
ated in the image of God."
Higbee handed Haight 's orders to Lee, who, as he claims, pro
tested against the infamy of the program.
Just before daylight on Friday the brethren held a "council"
meeting. But before doing so they knelt down, arm-to-arm,
heart-to-heart, and invoked the blessing of Almighty God on
the act that was to be performed. The council meeting was then
held and Haight 's plan was discussed. Some there were who
opposed it. But the laAV of "common consent" which, by the
way, is ultimately the law of the priesthood, prevailed. The
nature of the order from Haight, signed as military commander
of the militia of Iron county, will lie developed in the tragedy
that was enacted in the afternoon.
i£j.';i 'J THE MASSACRE
What the reflections of the people in the beleagured camp were
can only be inferred — the story has not been written, nor will
the whole truth be knoAvn until the record shall be opened
before the "great white throne," and the final judgment ren
dered. But the return of those who went out Avith Aiden, or
Eaton, and the story they told of his murder, Avas calculated to
impress the emigrants Avith the conviction that the Mormons
and Indians were allies in the effort to destroy them. Theirs
Avas a most pitiful situation. Against their ever diminishing
number there Avere pitted a large band of murderous redskins,
and an unknoAvn number of white men. The emigrants had
doubtless been extravagant with their ammunition, for, accord
ing to Lee, they had only about twenty rounds left when they
' ' capitulated. ' '
About tAVO o'clock on the afternoon of Friday, September

2;J0 Lights and Shadows of Mormonism
22nd, an unusual commotion took place in the ranks of the
assailants. As if by magic the Indians disappeared in the
brush and bushes along the base of the east ridge, and out of
view from the emigrant camp, a quarter of a mile or so, to the
south. Under command of Major Higbee, the militia moved to the
point where the east hill bends around to the south.
John D. Lee and William Bateman, the latter carrying a
white flag, walked down the road toward the emigrant camp.
Following them Avere two Avagons. When Avithin some two hun
dred yards of the camp, Lee stopped and Bateman went on
alone. The emigrants saw the white flag and sent a man by
the name of Hamilton out to confer with Bateman. After a
short parley, Plamilton returned to the camp and Avithin a
few minutes again went out to Bateman. The latter waved his
flag, the signal agreed upon. AVhile the militia Avere moving
around the bend and down toward the camp, Lee joined Bate
man, and, followed by the wagons, proceeded down to the cor
ral. The emigrants assisted in moving one of the wagons out
of the circle, thus permitting the Avagons driven by Samuel
M'Murdy and Samuel Knight to enter the corral. As Lee and
Bateman entered the enclosure, the emigrants wore in the act of
burying two men Avho had died from the effects of wounds.
The following is quoted from Lee's "Confession." "As I
entered the fortifications, men, Avomen and children gathered
around me in wild consternation. Some felt that the time of their
happy deliverance had come, Avhile others, although in deep
distress, and all in tears, looked upon me Avith doubt, distrust
and terror. ' ' Describing his feelings, Lee continues : ' ' My posi
tion was painful, trying and awful ; my brain seemed to be on
fire ; my nerves were for a moment unstrung ; humanity was
overpoAvered, as I thought of the cruel, unmanly part I was
acting. ... I knew that I Avas acting a cruel part and
doing a damnable deed. A^et my faith in the godliness of my
leaders was such that it forced me to think that I was not suffi
ciently spiritual to act the important part I Avas commanded to
perform. ... I delivered my message and told the
people that they must put their arms in the wagon, so as not

Mountain Meadoavs Massacre 231
to arouse the animosity of the Indians. I ordered the children
and wounded, some clothing and arms, to be put into the
Avagons." In speaking of the defensive condition of the camp,
Lee says: "If the emigrants had had a good supply of ammu
nition they never Avould have surrendered, and I do not think
Ave could have captured them without great loss, for they Avere
brave men and very resolute and determined."
In speaking of the departure from the corral, Lee adds the
following: "Just as the wagons Avere loaded, (Adjutant) Dan
AfcFarland came riding into the corral and said that Major
Higbee had ordered great haste to be made, for he was afraid
that the Indians Avould return and renew the attack before be
could get the emigrants to a place of safety. I hurried up the
people and started the wagons off toAvard Cedar City." (That
is, up the meadow toward the north.)
M'Murdy drove out of the corral followed by Knight. Lee
took a position between the Avagons. The AA'omen and larger
children, in single file, followed the rear Avagon. The men were
not permitted to begin the line of march until the Avomen were
fifty yards from the corral when they too proceeded in single
file, in AA'hich order the doomed emigrants moved up the valley.
Nephi Johnson, the young Indian interpreter, knew the pro
gram, and Avanted to aA'oid any participation in the horrible
affair. Under pretense of hunting his horse he went up on the
oast hillside, and Availing along to a point Avhere the hill bends
to the northeast, took a position where he could Anew the entire
field. As soon as the male emigrants arrived at the point opposite
the militia, the latter stepped forward and took positions on the
right of the men, each emigrant being escorted by a member of
the militia. The peculiar order of marching must have increased
the suspicions of the emigrants, but any demonstration on their
part would have been hopeless— merely hastened the final result.
As the middle of the procession reached the bend in the
meadows, Higbee uttered the words: "Do your duty." The
signal gun was fired and instantly the cracking of rifles served
notice on those in the van that the work of death had begun.
With blood-curdling veils the Indians rushed from the brush

2"i2 Lights and Sijadoavs of Mormonism
and cedars, and. Avith fiendish ferocity, struck down the
women and children, while the militia shot down, and brained,
the unarmed men. Within three minutes the last despairing cry
Avas silenced, the last groan of mortal agony was hushed. Tho
ground Avas strewn with the quivering bodies of those who,
under the flag of peace, had committed themselves to the protec
tion of a band of religious fanatics who had mercilessly and
brutally betrayed their trust. Those men had certainly "kept
aliA^e the spirit" of the (Mormon) "reformation."
A portion of the Indians rushed on the wagons and aided in
the slaughtering of the sick and wounded; only those "too
young to tell tales" were permitted to live.
Only two special incidents of the massacre will be related.
.John D. Lee asserts that M'Murdy went to Knight's wagon
where the latter was holding his frightened horses by the bits,
and, raising his rifle to his shoulder, said: "() Lord, my God,
receive their spirits, it is for thy kingdom that I do this." The
gun exploded and two wounded men in the Avagon were killed.
One of M'Murdy s victims Avas resting his head on the breast of
another man, and the same bullet killed both of them.
In the excitement and confusion of the massacre, two girls-
sisters named Dunlap — aged respectively about fourteen and
sixteen years, escaped to the hillside where they hid in the brush
about fifty yards distant. Of that incident, Jacob Hamblin,
who went oA'er the ground a few days after the massacre, gave
substantially the following account in his testimony during tbe
trial of Loo. Hamblin 's Indian boy, a lad of sixteen or seven
teen years, guided the former to the. spot Avhere the girls were
murdered. Hamblin a\rers that a chief from Cedar discovered
the girls and dragged them from thoir hiding place. Lee avhs
piesent and the Indian wanted to save them because they were
"too pretty to be killed." Other Indians A\'ho Avere present told
Hamblin that one of the girls dropped to her knees, and clasp
ing her hands, said to Lee: "Please don't kill me, and I will
lovo you all my life." Lee explained to the chief that the girls
Avere beyond the age limit prescribed by Haight, and that they
must die. Thereupon, Lee' threAv the girl doAA'n and cut her
throat, Avhile the chief dispatched the other girl in the same

Mountain Mkadoavs Massacre 233
manner. Lee, in his "Confession," strenuously denies the atro
cious deed, but Nephi Johnson testified that he saw Lee cut the
woman 's throat.
According to the testimony of Hamblin, he and his hired man,
during the spring following the massacre, collected more than
one hundred and tAveiity skulls, including skeletons, and, as it is
inferred, buried them in the rifle pit dug by the emigrants. At
a subsequent period Major Carleton of the U. S. Army erected
a wood monument over the common grave, and inscribed thereon:
"Vengeance is mine, and I will repay, saith the Lord." Some
miscreant destroyed the monument, and there is now naught but
an uneven mound of bowlders to mark the resting place of the
victims of the Mountain Meadows massacre.
The uncolored story of the tragedy is finished. The Mormon
people, as a people, were — are — blameless. So far as tbe sur
vivors among those who participated in that unatoned crime are
concerned, let Justice slumber. Not so, howoA'er, with the
accursed doctrine of unquestioning obedience that impelled
those mistaken men to stain their souls Avith murder — a doctrine
tersely enunciated in the following from the present "prophet,
seer and revelator" of the Mormon church:
"The fact of the matter is, when a man says, 'You may direct
me spiritually, but not temporally,' he lies in the presence of
God; that, is, if be has got intelligence enough to knoAV what he
is talking about." — Excerpt from sermon of President Joseph
F. Smith in Provo, "Deseret News," May 20th, lSHIi.
TRIM, AND EXECUTION OF JOHN DOYLE LEE
During the early '70 s Lee Avas tried for his part in the Moun
tain Meadows massacre. The same evidence that, later on, was
used against him was, of course, in existence, but every possible
obstacle was thrown in the Avay of obtaining the right witnesses.
The jury stood throe for conviction, nine for acquittal. Then
came the realization to the Mormon leaders that an offering must
be made of at least one of those Mountain MeadoAvs murderers
in order to parry the just charge that, the Mormon church Avas
shielding them.

SCENE AT THE MOUNTAIN MEADOWS JUST BEFORE THE EXECUTION
OF JOHN D. LEE — LEE IS SITTING DOWN

Mountain Meadows Massacre 235
Haight and Higbee escaped to Mexico and were in hiding. It
is reported that Klingensmith hid himself among the Indians
on the Colorado River in Arizona, opposite Eldorado Canyon.
Those AA'ho assert that they saAv him, say that he was as filthy
and degraded as any of the "Lamanites." According to reports
he died about six years ago.
Lee was tried and convicted during September, 1876, and was
sentenced to be shot on the 23rd day of March, 1877.
The impelling force— motive— to the perpetration of crime is,
by mortal ethics, presumed to be the chief factor in determining
Avhat is justice to criminals. John D. Lee Avas, at heart, not a
murderer. Nor were the fifty-five white participants murderers
under the common definition. They Avere devout Mormons and
believed that they were obeying the instructions of the repre
sentatives of prophets, seers and revelators, who were in daily
communion with the Creator of the Universe. Call them crazy
fanatics, but not murderers in the generally accepted term. Let
your anathemas fall on those Avho promulgated the damnable
doctrine of unquestioning obedience and blood-atonement, and
on those of the present-day "prophets" who enunciate, or
endorse, the doctrine that a man "lies in the presence of God"
because he declines to surrender his temporal rights along with
his spiritual being.
At about 10 a. m. on March 23rd, 1877, Lee and his execu
tioners arrived at the Meadows. Photographer James Fennemore
of Beaver, Josiah Rogerson, a Mormon telegrapher, and a num
ber of spectators were present.
Lee's coffin was produced and placed near the mound of stones
which cover the remains of Fancher and his party.
A tent with five holes in the canvas was pitched within about
twenty feet of the coffin. Standing near his final receptacle, Lee
made a brief farewell speech in which he denied any intent to
do wrong, and placed the blame where it justly belonged. He
claimed, and rightly, too, that he had been betrayed— sacrificed
in the interest of the church to which he had given his whole life.
Continuing, Lee said:
"Still, there are thousands of people in this church that are
honorable and good-hearted friends, and some of whom are near

236 Lights and Shadows of Mormonism
to my heart. There is a kind of living, magnetic influence which
has come over the people, and I cannot compare it to anything
else than tho reptile that enamors his prey, till it captivates it,
paralyzes it, and it rushes into the jaAvs of death. I cannot com
pare it to anything else. It is so, I know it, I am satisfied of it. ' '
Lee's vision swept the scene of the former carnage. He looked
out on the repulsive dyke from which had been poured the
deadly missiles into the emigrant camp. Mortals will never
know the thoughts that, AAith torrential confusion, leaped through
the brain of the doomed man as he sat down on his coffin for
the crucial ordeal. He asked that his arms be not pinioned.
United States Marshal William Nelson then placed a handker
chief over Lee's eyes, and stepped to one side. Lee then clasped
his hands over his head, and said to the marshal: "Let them
shoot the balls through my heart! Don't let them mangle my
body!" The marshal called: "Ready, aim, fire!" A sharp,
simultaneous explosion and the victim of unquestioning obe
dience had paid the mortal demand for vengeance, had satisfied
the doctrine of human justice !
Distasteful as it surely is, truth, equity and the public good
demand a statement and analysis of the facts associated with the
Mountain Meadows massacre.
That some of the men Avho were present at the massacre went
because of fear of violence is proved by the umvilling testimony
of Nephi Johnson, a Avitness at the second trial of Lee. The
questions Avere by W. W. Bishop, counsel for Lee. After stat
ing that he Avould not have gone to the Meadows if he could
have helped it, Mr. Bishop asked: "State Avhether you were
under any compulsion."
Ans. : "I didn't think it Avas safe for me to object."
Ques.: "Explain Avhat you mean, that is what I want."
AVliore was the danger — who was the danger to eome from if
you objected — from Haight or those around him — from the
Indians, or from the emigrants?"
Ans.: "From the military officers."
Ques.: "AVhere?"
Ans.: "At Cedar City."
Ques.: "Was Haight one of those military officers?"

Mountain Meadows Massacre 237
Ans. : "Yes, sir."
Ques.: "Who Avas the highest military officer in Cedar City
at that time?"
Ans.: "I think it was Isaao C. Haight."
Ques.: "You thought it Avould not be safe to refuse; had you
any reason to fear danger — has any person over boon injured
for not obeying, or anything of that kind?"
Ans.: "I don't want to answer."
Ques. : "It is necessary to the safety of the man I am defend
ing, and I therefore insist upon an answer. Had any person
been injured for not obeying?"
Ans. . "Yes. sir; they had."
It has been persistently claimed by the Mormon leaders that
the Indians, aroused by the alleged poisoning of three or four
of their number at Corn Creek, destroyed the emigrants as an
acL of revenge. John D. Lee assorts that Carl Shirts, Nephi
Johnson and Oscar Hamblin collected the Indians and conducted
them to the Meadows. In support of Lee's statement, the reader
is referred to the testimony of Jacob Hamblin heretofore quoted.
The Corn Creek, or Pahvant Indians, were the ones who had
any grievance to adjust Avith the emigrants. And there is not
the slightest evidenoe that any of them Avere on the ground. In
support of that assertion, tAvo paragraphs will be quoted from
the testimony of Nephi Johnson, which are as folloAvs:
Ques. by Howard: "Were you acquainted with the Indians —
the Pah Vant Indians?"
Ans.: "Yes, sir; somewhat acquainted.
Ques.: "Were any of the Pah Arant Indians doAvn there?"
Ans.: "I didn't see any."
The alleged poisoned meat given to the Pahvants was cer
tainly from an animal that had died from some disease. The
emigrants would not, surely, have killed an animal for the
express purpose of poisoning a. I'oav of the redskins. And it is
a Avell-known fact that the Western Indians are in the habit of
eating meat from animals which die from some disorder. And
there is hardly a doubt that that Avas AA'hat ailed the Corn Creek
reds, and that the Indians Ave re aware that that was the cause
of their sickness. There are no springs near Coin Creek except

238 Lights and Shadows of Mormonism
a feAv near the slough to the north. The emigrants were camped
on the creek, and so were the Indians. The charge that the emi
grants poisoned the Avater is the sheerest nonsense. The other
charge that they boasted of having helped "kill old Joe Smith"
etc., is equally inconsistent. The emigrants kneAv that an army
Avas on the Avay to Utah. And that, as Gentiles, they were in the
enemies' country, and absolutely within the power of the Mor
mons. And under those circumstances, no one, other than a
lunatic, AA'onld have said or done anything to add to the avi" de-
spread excitement. Those emigrants are entitled to the credit
of having had at least ordinary sense.
Except in so far as his promulgation of the doctrine of unques
tioning obedience, and its tAvin sister, the doctrine of blood-
atonement, are evidences of responsibility, President Young
avrs guiltless, before the fact, of any part in tho Mountain
MeadoAvs massacre.
As before stated, an army was en route to Utah. And Brig
ham Young was too far-seeing to add to the offenses which were
the cause of the advancing troops. In his letter to Dame, already
quoted, President Young advised that "not a drop of blood be
plied if it can be avoided," and that that course "will give us
great influence abroad." At the same time, he conferred on
Dame and "Brother Isaac C. Haight" the sole authority to issue
"permits" to pass through that section of country. And, in
order to enforce those instructions, violence Avould have been
necessary in all cases where objections were raised to the right
of Dame to prevent an American citizen from peacefully traA'el-
ing over Uncle Sam's domain. The authority given Dame to
issue "permits" was supplemented by the injunction to "keep
alive the spirit of reformation," Avhich, in reality, was the spirit
of blood-atonement, and which was sufficient to inspire Dame and
Haight to the perpetration of crime.
If Laban Morrill knew that the fate, of the emigrants depended
on the instructions President Young Avould send back by James
Iiaslam, Dame also kneAv it. AVhile Haight was the ecclesiastical
chief of Iron county, Dame was the military comamnder and, as
such Avas responsible for the movements of the militia. Dame
kneAv that Haslam had gone to Salt Lake, and he knew the con-

Mountain Meadows Massacre 239
tents of the, message that Avas speeding along as fast as a relay
of horses could carry it. And it is well known that the tragedy
was enacted forty-eight hours before Haslam returned with
instructions from President Young to permit the emigrants to
pursue their journey unmolested. And every one of those lead
ing participants knew that it the Indians could be restrained
while waiting for word from Haight, that they could bc easily
restrained while waiting for word from thoir revered Prophet in
Salt Lake City.
But was Brigham Young a party, after the fact, to the massa
cre? Unprejudiced men and women Avill render their verdicts
on the evidence.
John D. Lee asserts that a short time after the massacre he
went to Salt Lake City and laid the Facts before President
Young. In his affidavit introduced in the second trial of Lee,
President Aroung conceded that "Avithin two or three months
alter the massacre," Lee visited his office and "commenced giv
ing an account of the massacre," and that he, Young, stopped
him and said, "From AA'hat I had already heard by rumor, I did
not Avish my feelings harroAA'ed up with a recital of detail."
In corroboration of Lee's statement that President Young had
early and complete information of the details of the tragedy, a
few more paragraphs from the sworn testimony of .Jacob Hamb
lin will bo given:
Question by Bishop : "Have you ever given a report of it (the
massacre) to any of your superiors in the church, or officers
o^.-cr you?"
Ans.: "Well, I did speak of it to President Young and
George A. Smith."
Ques.: "Did you give them the Avhole facts?"
Ans.: "I gave them more than I have here, because I recol
lected more of it."
Ques. "AAlien did you do that?"
Ans.: "Pretty soon after it happened."
Ques. : "You are certain you gave it fuller than yon have told
it here on the stand?"
Ans.: "I told them everything I could."
After conceding that he had kept the details of the massacre

210 Lights and Shadoavs of Mormonism
carefully concealed from all but President Young and George
A. Smith during all those years, in obedience to the injunction
of the former, Hamblin stated that he thought the time had now
come to tell tho truth. In answer to the question by Bishop:
"Have you told it all?" Hamblin answered: "No, sir, I have
not." Again: "Then tell it?" Hamblin replied: "I Avill not
undertake that now. I Avould not like to undertake it." Ham
blin Avas away from his ranch at the time of tho massacre and
had no hand in the tragedy; but, like every Avitness, he declined
to tell the 'Avliole truth."
In defiance of Avhat he know of the massacre, and he knew it
all, President Young, on January Gth, 1858, wrote James W.
Denver, Commissioner of Indian Affairs, Washington, D. C,
as follows :
"Sir: On or about the middle of last September a company
of emigrants traveling the southern route to California, poi
soned the meat of an ox that died, and gave it to the Indians to
eat, causing the immediate death of four of thoir tribe, and poi
soning several others. This company also poisoned the Avater
where they wore encamped. This occurred at Corn Creek, fifteen
miles from Fillmore City. This conduct so enraged tlie Indians
that they took measures for revenge."
Then follows a quotation from a letter, Avritten by John D.
Loo at the request of Brigham A'oung for the, express purpose
of shielding the Avhites avIio were mixed up in the affair. Ea'oii
if the biter from Lee was not suggested by President Young,
he knew from the statement of Jacob Hamblin that Lee's letter
was false from start to finish.

JOHN D. LEE AFTER EXECUTION

CHAPTER XXVI
THE "M0RR1SITE REBELLION " — COMPETITION AMONG I'UOPHETS
— KILLING OF MORRIS AND BANKS
The feeling of nearness to God that the revelations from the
Lord to the Mormon Prophet engendered among the Saints,
produced an abundant crop of minor prophets in Nauvoo imme
diately after the death of Josepli. Between each Saint and the
Almighty there is but one man, and ho is chief "prophet, seer
and revelator" of tbe church. Each male Saint is entitled to
receive revelations for himself, but not for the guidance of the
church. During his incumbency of the office of chief prophet, Brigham
Young received but two revelations that were published. AVith
singular astuteness, for a Mormon prophet, President Young
placed more reliance on the guidance of his own active brains
than on the indefinite, intangible, and uncertain "impressions"
on one's mind, called revelations.
While that policy relieved Brigham from the embarrassment
of explaining why revelations wore not fulfilled, there Avere some
of the Saints then, as there are thousands today, Avho tired of
A'oting for "prophets, seers and revelators," from twice to six
times each year Avithout receiving any supernatural dividends
on their large investment of faith.
Among the discontented ones Avas Joseph Morris, an intensely
devoted Welsh Saint.
During the spring of 18(i2, Morris tired of the monotony of
receiving revelations for himself, ami unwisely encroached on
the divine prerogative of Brigham Young.
It was rumored that Morris's first attempt to induce Brigham
to recognize the legality of his right to receive revelations for
the church met Avith such emphatic rejection that he concluded
to start a church of his OAA'n.
Morris went to a small branch of Brigham 's church, situated
on tho Weber River some thirty-five miles north of Salt Lake

The "Morrisite Rebellion" 243
City. Morris soon convinced the bishop and nearly all his flock
of the divinity of his, Morris', mission. His ability as a "reve
lator" was such that, occasionally, it required three men to
record the revelations. Morris claimed that he was a reincar
nated prophet of ancient Israel. Within a short time Morris
convinced John Banks, a Mormon preacher of unusual ability,
that his revelations bore the stamp of divine approval, and
Banks soon became first counselor to the reincarnated prophet.
Imposing robes, according to the alleged heavenly pattern, were
made, and worn by the prophet and his aids on all public occa
sions. Morris predicted the speedy advent of the Saviour— even
to the naming of the precise date of His arrival. That definite
prediction clearly proved two things: First, the unquestioned
sincerity of Morris; second, that he lacked the discretion of the
true modern prophet in that he left no loop-hole by AA'hich he
could escape the consequences of non-fulfillment. He should
have left his "margin somewhat wider." That prediction proved
f *.-. undoing of Morris.
Owing to the nearness of the advent of the Saviour, property
lost its market value with the Morrisites. A timely reA^elation
induced the Saints to consecrate all their worldly goods to the
Lord, and it became the common property of the church.
As the date for the arrival of the Saviour drew near, the Mor
risites ceased all unnecessary labor, and devoted their time to
public worship. Solemn parades, led by the chief prophets in
their priestly robes, and the rank and file in white robes and
gowns, became daily features of their worship. The all-impor
tant day arrived, and the people prepared to greet the Son of
Man. The mantle of night descended on a bitterly disappointed
people. Whether or not Joseph Morris laid the failure of his prophecy
to the lack of faith on the part of his people, as did the founder
of Mormonism when Zion's camp collapsed, is immaterial. By
some means he retained the confidence of the larger part of his
followers. There were a few who had the good sense to apostatize. But
Morris refused to return their property. As an act of reprisal,
two of the apostates captured a load of Morrisite Avheat on its

244 Lights and Shadoaa's of Mormonism
way to the mill. The Morrisites captured tbe apostates and held
them prisoners. Chief Justice John F. Kinney issued a writ
for the release of the prisoners, Avhich Avas treated with contempt
by Morris. A requisition Avas made on Governor John W. Daw
son for the use of the militia to aid the marshal in serving the
writ. General Robert T. Burton, a prominent Mormon, and subse
quently bishop of the 15th ecclesiastical Avard, Salt Lake City,
commanded the posse.
On the morning of June 13th, Burton and his troops arrived on
the broAV of the high bench to the south of, and over-looking,
the Morrisite Zion. A messenger was dispatched to Morris
with an order for the prisoners, or the alternative of surrender
within thirty minutes. The propositions Avere declined.
Aiorris had collected his Saints in the log school-house AA'here
they were holding solemn service, waiting for the deliverance
that, according to their prophet, Avould surely come.
A six-pound cannon was trained on the building containing
the fanatics. Thirty minutes expired Avhen a cannon ball sped
over the intervening space and crashed into the building, wound
ing a fifteen-year-old girl on the chin. In the following bom
bardment two AA'omen Avere killed. The Saints scattered to their
cellars and rifle-pits and endured the intermittent fire of Bur
ton's command during three days. At the end of that time,
the ATorrisites' ammunition Avas exhausted and they hoisted the
white flag.
A stipulation Avas that the ATorrisites should stack their arms
on the square near the school-house, Avhich Avas done. Reports
of subsequent events are conflicting. And for that reason the
one most favorable to Burton and his staff aaiII be given.
The Abirrisites Avere gathered near the school-house waiting to
see the "salvation of the Lord," Avhich they fully expected.
Burton, his staff and a feAV of the cavalry, rode doAvn into the
village and took their position near the assembled Saints, includ
ing some friendly Avomen. Morris' frenzied cry : "Follow me, and
see the salvation of the Lord," Avas the signal for a rush for the
stacked arms. Burton and his staff spurred their horses into the
rushing croAvd and when the smoke cleared aAvay Joseph Morris

The "Morrisite Rebellion" 245
Avas dead— a martyr to his faith; Banks was mortally Avounded.
A AA'oman Avas also killed, said to have been shot by Burton
because she upbraided him for shooting Morris, but which is
almost incredible. Banks died the ensuing evening.
Within a couple of days the remains of Aforris and Banks
were taken to Salt Lake City and placed on exhibition in the.
City Hallr now jointly occupied by the police and fire depart
ments. The male Morrisite Saints Avere marched into Salt Lake City,
and were about the most forlorn, mud-bespattered procession
that ever tramped the earth — the wretched victims of maximum
faith and minimum brains.
The ranks of the ATorrisites were largely recruited from the
Scandinavian Saints. In their oaati country they were humble
peasants. The elders of Israel went among them and described
the beauties of Mormonism. They pictured the glory of Zion,
and told them the APormon prophets were in continual communi
cation with Jehovah ; how, as it were, the trembling ether
between the earth and Kolob Avas kept hot by wireless inter
planetary messages between Brigham and the Almighty. Reve
lation-hungry, they arrived in Zion to find that revelations had
ceased in the church ; that between the earth and Kolob the
temperature of the ether was at least one thousand degrees below
zero; that the semi-annual stunt of sustaining Brigham, Heber,
Jedediah and the others as "prophets, seers, and revelators,"
Avas a solemn parody, and they joyfully turned to Joseph Aforris
for direct heavenly instructions, and who, had he lived, would
no doubt have left the original Mormon prophet at the pole
in the matter of inspired fecundity.
The Alorrisites, like the rank and file of the Latter-day Saints,
were the victims of unquestioning, unreasoning credulity— the
fault Avas in their religion, not in themselves.
No Aformon tear Ava.s shed over tho bier of the martyred
prophet of the Morrisites. There was no eloquent AA'riter, like
Elder B. PL Roberts, to "impeach" Utah "before the bar of
Nineteenth-century Civilization" for the massacre of the Saints
at Kington on the bank of tho Weber. There was no Morrisite
logician, like Elder Roberts, to point out in after years, that

246 Lights and Shadows of Mormonism
"upon each side of the general purposes of God, a margin
soineAvhat wide seems to have been left," etc. There has not yet
risen a Alorrisite apologist and explainer of the numerous rea
sons for the non-fulfillment of Josepli Morris' revelations as
there have been thousands of apologists for the non-fulfillment
of the predictions of Joseph Smith. Elder Roberts could, with
equal consistency, use a lot of "ifs" and "had-there-beens" in
defense of the Alorrisite prophet's predictions that he so elo
quently used in defense of the Mormon prophet, and the same
argument can be used in defense of Joseph Alorris that is used
in defense of Joseph Smith: that, "in the years to come, the
Lord will open the way to the fulfillment of his revelations."
At least, there is no one that can successfully combat the unan
swerable hypothesis that the Lord will not so "open the way."

CHAPTER XXVII
WHISKEY — ITS MANUFACTURE AND CONSUMPTION BY THE SAINTS
— DRIVELLLVC HYPOCRISY
The usefulness of any organization that assumes the mission
ol' special up-lifter of the human family, can bo accurately
gauged by the moral status of its members, and especially of its
leaders. If those leaders lie, even by indirection, for the purpose
of strengthening their special claims, whether for purposes of
offense or defense, the evidence of such lying should be sufficient
to destroy confidence in the validity of their claims, special or
general. Under the above simple rule, a chapter will be devoted to the
subject of whiskey in its relation to the morals of the Mormon
loaders and Saints during the early years of their occupancy of
Utah. The only bearing that the discussion of the manufacture of
vvliiskey, the traffic therein and its consumption during the early
years of Utah's history has on the subject matter of the closing
chapters of this compendium of facts, is to prove that a large
per cent, of the Mormon prophets newer hesitate to lie whenever
a. point is to be gained or damaging charges are to be parried.
The frenzied and fanatical mouthings of Brigham, Heber
and Jedediah on the subject of Avickedness, even total depravity
of the Gentiles, and a few "miserable curses" of Mormons, have
been partially quoted in Chapter XXIA". The pith of those
sermons was that, had it not been for the presence of the "cursed
outsiders," as the Gentiles were usually called, the "insiders"
Avould have been saints instead of "miserable curses."
The chief sins with which those early-day prophets charged
the Gentiles Avere those of running and patronizing saloons,
gambling and general eussedness. In fact, all the immorality
and other vices that existed in the PTtah Zion Avere charged, as
before stated, to the presence of the Gentiles.
And after the lapse of fifty years, during which the facts

248 Lights and Shadows of AIormonism
were easily obtainable, and often in defiance of their memories,
Alormon pulpiteers, and thousands of missionaries, throughout
the Avorld, are repeating the same stale falsehoods. Nearly all
of the missionaries are young men, unacquainted with early
church history, and, parrot-like, merely repeat the subject-mat
ter of the Alormon text-books, which they take with them into
the field. And, by way of parenthesis, it is but justice to say
that those young Alormons are, as a rule, honest, upright and
sincere. The social forces, begotten of their religion, force them
into the world as missionaries, and compel them to remain until
recalled, or suffer the penalty of forever Avearing the degrading
and ineffaceable brand of "apostate" in the villages, towns and
cities in which they were horn and reared.
In the final analysis, and as the chief factor in the verdict
Avhich the reader Avill doubtless render, it should be borne in mind
that from the day of their arrival in the great basin down to the
present year, 1909, the Mormon church has been in absolute
control of the legislature of Utah. There has not been a time
during the period just named that the Alormon leaders could not
have prohibited the manufacture, importation and disposal of
intoxicants. All that was necessary on the part of the Alormon
leaders to enforce prohibition was to request the presidents of the
various stakes of Zion to see to it that only such men as AA'ould
A'ote for prohibition Avere sent to the legislature from the coun
ties under their ecclesiastical and political jurisdiction. During
forty years the Mormon prophets absolutely controlled the city
council and police force of Salt Lake. And Avhatevor vice and
crime arose from the sale and consumption of inloxicants during
tho period under discussion, is justly chargeable to the Mormon
lea-dors. Instead, however, of bringing their unappealable dictum to
bear on the side of temperance and decent morals, the Prophet
Brigham beeame a distiller of whiskey and other intoxicants,
and high priests were the wholesale and retail distributors.
The evidence in support of the foregoing allegations is clipped
from data compiled from the city records by gentlemen living
in Salt Lake City, and used by them in public speeches. One of
the gentlemen is known in every city, toAvn and hamlet in Utah.

Drivelling Hypocrisy 249
The other is a prominent attorney and resident in Salt Lake
City. Each is a man of unquestioned probity. And the fact that
the accuracy of their quotations from the city records has never
boon questioned by the Alormon press or speakers, is abundant
testimony of the truth of their statements.
On July 2, 1861, the special committee, to whom was referred
the subject of the manufacture and sale of liquor, presented a
report reading as 1'oIIoavs :
"To the PTonorable Mayor of Salt Lake City: —
"Your committee, to whom Avas referred the subject ol' the
manufacture and sale of spirituous liquor, Avould report that they
visited several distilleries in and near the city and would respect
fully recommend that the City Council purchase or rent the
distillery erected by Brigham Young near the Alouth of Parley's
canyon, and put the same in immediate operation, employing
such persons as shall be deemed necessary to manufacture a suffi
cient quantity to answer the public demand ; controlling the
sale of the same, and that tho profits accruing therefrom be paid
into tho City Treasury.
(Signed) "Alderman Clinton,
"Alderman Sheets,
" Cocncilman' Felt."
That, "councilman" Nathaniel II. Felt, a high priest and
prominent member of the Alormon church, had a. saintly pull
with the "City Fathers" is proved by the following:
Another committee reported on November 26, 1861. It was
the special committee to whom Avas referred the subjeot of select
ing a suitable place for the sale of spirituous liquor to be manu
factured and sold by the city, and to find a person competent to
dispose of the same, or, in other words, a city bar-keeper, and fix
on such a price as Avould compensate its manufacture and place it
within reach of the public. The committee said:
"That the location occupied by N. PL Felt is suitable; that, the
liquor be sold at $2.50 per gallon ; that, AA'hile the liquor be sold
exclusively by your agent, that you connect therewith a com
mission business for the sale and exchange of all home-manufac
tured articles."

250 Lights and Shadows of Mormonism
Although every man in the city council Avas a Saint, they
attempted to rob the United States Govoi'iiment of its tax on
whiskey. 0. IP. Plollister, GoA'ernment revenue collector for
the inter-mountain district, sued Salt Lake City for $30,000, and
succeeded in collecting $12,051.76, as a compromise settlement on
the distillation of "moonshine" by the Alormon high priests,
and in a distillery owned by an alleged prophet of the Lord.
"But," says the carping Saint, "the quotations you make are
of acts years after the sermons to which you refer."
A>ry Avell, let us go back to tbe early fifties before the morals
of the Saints were contaminated by the "accursed Gentiles."
On January 11, 1851, the City Council was organized and
began business. About the first of its business consisted in
appointing Jeter Clinton, an alderman, quarantine physician
uith authority to take charge of all spirituous liquor that might
oome into the country and dispose of it for medicinal purposes.
and that is the item that good Mormons will quote as evidence
that the Saints wore voluntarily temperate before the advent of
the Gentiles.
In 1852, the city OAvned a brewery, and Jeter Clinton— still
city physician, AA'as so shocked by the "profanity and gambling"
among the Mormon employees that he reported it to the council.
Later on, July 1, 1853, the good Jeter Clinton secured a license
to sell liquor at his residence, and for which he paid less than
one dollar per Aveek. On the same day, nine other petitions for
liquor licenses were received by the city council.
On December 16, 1853, Jeter Clinton's home-dive became so
tough that the council revoked his license, because of "disorderly
conduct of the house." But Clinton, as an alderman, had a
strong pull, for, on July 29, 1854, he Avas granted a license to
sell liquor in the Thirteenth, ecclesiastical, AA'ard of Salt Lake-
City. On December 29, 1854, P. K. Dobson, another good Saint,
asked permission to continue running his distillery.
On July 29, 1854, John Afellon, another good Saint, asked for
a renoAval of his saloon license. Afellon had been guilty of sell
ing liquor to children, and his license AA'as revoked until he made
"satisfaction to the city council." In those days, "making satis-

Drivelling Hypocrisy 251
faction ' ' generally consisted of going before the Saints assembled
in the capacity of ward meetings, and asking forgiveness, and
there is little doubt that Brother Afellon took that course, for, on
August 12th, he secured permission to continue his business of
making drunkards of the "Saints of the Most High," and that,
too, under the quasi benediction of the prophets of the "only
true church of Christ on earth!"
During the years 1851 to 1857, the Prophet Brigham was
Governor of Utah. And under the authority of the territorial
legislature, Governor Young was the sole supervisor of the
whiskey business in Utah.
In the winter of 1866 and 1867, Elder Francis M. Lyman sold
whiskey in Fillmore to youths and adults. Elder Lyman is iioav
an apostle in the Mormon church, and if he lives and don't
apostatize, AA'ill be the next president of the church.
The history of the manufacture of, and traffic in, spirituous
and fermented liquors as disclosed by the Mormon City Council's
records, has been hardly trenched upon, but sufficient has been
quoted to prove the contention outlined in the beginning of this
chapter. In concluding this subject, copies of tAvo accounts,
taken from the city books, will be given.
FolloAving is the city's account Avith the trustee-in- trust
(Brigham Young) of the Mormon church during the year 1868
at a time Avhen the chief vendor of whiskey Avas the city whose
eouncilmen were exclusively Saints :
Dr.
March 21, balance  $4,196.42
March 28, bathing  5.00
April 24, bathing  5.00 ¦
May 9, bathing  10.00
May 9, liquor  3.25
June 10, liquor  2.00
July 9, bathing  5.00
July 15, bathing  10.10
July 15, liquor  8.00
August 1, bathing  10.00
August 17, liquor  5.50

Lights and Shadows of ATormonism
Dr. (Continued)
September 15, liquor  $ 13.00
September 21, liquor  39.2a
October 12, J. E. Taylor  18.0(1
( lotober 31, liquor  ,  41.75
November 2, J. E. Taylor  18.00
November 18, liquor  4.00
December 5, bathing  5.00
December 9, liquor  11.50
Total  $4,404.07
Cr.
December 31, sundries  $ 579.00
December 31, balance  3,825.07

Total  $4,404.07
The credit item for "sundries" is journalized as follov\rs:
William Hyde, tithing  $ 100.00
Harry Arnold, tithing  135.00
A. Bent, tithing  120.00
F. F. Harvey, tithing  50.00
C. Livingston, tithing  84.00
A. Denny, tithing  100.00

Total  $589.00
Brigham 's account suggests the usual list of supplies for a
fishing expedition.
The "Deseret News," the Saintly Ananias of all newspaper-
dom, is charged on the city books $189.46 for "liquor."
That the Saints comprising the city council had a hilarious
time in celebrating the advent of the Union Pacific railroad in
1S69, is proved by the folloAving items under date of May 24th:
To liquor on account of railroad cele
bration  $ 81.00
To cigars on account of railroad cele
bration  25.00
To sundries on account of railroad cele
bration  235.00

Drivelling PIypocrisy 253
An itemized account of the "sundries" in the item of $235.00
would no doubt prove interesting.
Seven months alter the first celebration, or on January 1,
1870, the city council Saints held another railroad celebration as
the folloAving entry clearly proves:
To liquor for railroad celebration : one gal
lon port Avine at $10.00 per gallon; eleven
gallons of sherry at $8.00 per gallon. . . .$98.00
Nor haA'e the more modern prophets lost all interest in the
whiskey traffic. The Z. C. Al. I. drug department of the great
institution over which the present chief prophet presides, sells
twenty-five barrels of liquor each week.
Apostle-Senator Reed Smoot has, as one of his choice tem
poral assets, a drug store at Provo City, his home town, that
is doing a first-class Avhiskey business in front and back of the
prescription case.
Excepting Springville, Avhich, no thanks to the prophets, is a
strictly prohibition toA\rn, there is hardly a settlement containing
five hundred residents in Utah, that has not a saloon within its
boundaries; and those toAvns containing one thousand inhabi
tants, usually have from two to four saloons.
And after sixty years of criminal indifference regarding the
morals of their followers, Prophet Joseph F. Smith has, by the
ungodly Gentiles from the East, been compelled to sit up and
take notice that a reform wave is about to pour OA'er the Rooky
A'fountains and aid those Avho decline to help themselves.
It is not intended that the reader shall gain the impression
that all the apostles and leading elders of the Alormon church
are indifferent to the moral needs of the Latter-day Saints.
There are men among them Avho are devoted to the large amount
of good there is in Mormonism— men Avho are as true to the
principles of righteousness, as they understand it— as "the
needle is true to the pole." But they have not the right of
initiati\'e in anything. They are compelled to aAvait the action
of the chief prophet, no matter how insane he may be. The
fault is found in their religion which imposes on all its mem
bers the emasculating doctrine of unquestioning submission.

CHAPTEE XXAHII
TREASON
In his frequently-expressed hope of "success to both parties,"
the slave-owners and abolitionists, Prophet Jedediah Al. Grant
but voiced the sentiments of the other prophets and the greater
portion of the Saints. Doubtless they were sincere in their
treasonable utterances. In previous chapters it has been proved
by the alleged revelations of the Lord to the Prophet Joseph
Smith, by his predictions, and by the Avritings and sermons
of the lesser Alormon prophets, that the church and kingdom
of God, as founded by the first prophet, is a distinct religious
and political government. In brief, it is the Alormon kingdom
of God against the United States first, and then against all the
other governments on earth — each of them being in "direct
rebellion" against the Alormon "government of God on earth."
The Civil war had been predicted by the first Mormon
prophet, and the Saints eagerly looked forward to its fulfill
ment. They were looking, and are still looking, forward to
the time when the Government of the United States will be
overthrown, Avhen the Saints will rush in and rear aloft the Con
stitution, with Mormon appendages, to the end that ' ' Govern
ment of the people, by the people, for the people, shall not
perish from the earth." (Josepli Smith's "revelation" on the
"rebellion of South Carolina," etc., was but the echo of the
sentiment of the American people that Avas fast crystallizing into
the firm conviction that the social and political questions then
dividing the North and South could not be settled except by
an appeal to arms.)
AVhen the rumblings of the approaching civil upheaval reached
the ears of the Saints in Utah, it filled them A\ith joy unspeak
able. The secession of South Carolina was a direct fulfillment
of prophecy. The faint roar of Southern guns, trained on Fort
Sumter, AA'as as celestial music to the ears of the Saints of God.
They remembered that the Republican party had achieved power
254

Treason 255
on a platform containing two principal planks -the abolition of
slavery and the extermination of Alormon polygamy, the "twin
relics of barbarism." Then and there the large foreign element
of Utah became "democratic" to the core. There were no vocal
regrets or sympathy for the stricken nation. And as the Saints
calmly looked on the death struggle, they distinctly remembered
the inspired Avords of Jedediah M. Grant, and fervent "aniens"
were uttered to the prophet's "success to both parties." The
sooner the end came the quicker Avould bo the political ascen
dency of the kingdom of God for which the Saints were devoutly
praying. Finally, when the news was flashed from Washington that
the great heart of Lincoln had been stilled by the bullet of an
assassin, a profound hush seemed to fall on the Mormon people.
In subdued tones they almost Avhispered to each other. " 'Tis the
judgment of God on Abraham Lincoln. Had he lived he would
baA'e tried to fulfill his party's pledge to destroy polygamy.
Tbe Almighty has removed him — 'praise be to the Lord, God of
Israel.' "
Alormon prophets and lickspittling Gentile-apologists for
them, deny the existence of Alormon treason during the Civil
Avar. In reply to such denials the prophets and their apologists
are challenged to produce from the voluminous sermons and
writings of the Alormon leaders during those years of the
nation's travail, even one paragraph that breathed either patri
otism or sympathy for the Government of the United States.
The very essence and spirit of the Alormon religion — its aims
and objects, arc such that it is impossible for any absolutely
devout Alormon to be loyal to any government other than that
of the government of God on the earth. It is the fault of his
religion. Any Alormon who admits, even to himself, that he
owes a higher allegiance to the Government of the United States
than to the Alormon church, is an apostate at heart. And there
are thousands of them in Utah. But their lips are sealed by the
despotic power of the Alormon prophets Avho, in a hundred
ways, and through secret channels, Avould not hesitate to ruin
their characters, and crush them politically and financially.

CHAPTER XXIX
HARD SLEDDING FOR UTAH POLYGAMY — THE "UNDERGROUND" —
THREE ALTERNATIVES — AMUSING INCIDENTS
With Eastern civilization behind them, the Saints cast aside
their disguise of falsehoods relative to the practice of polyg
amy in Nauvoo. The doctrine was openly taught and as openly
practised. As soon as practicable after the arrival of the Saints in Salt
Lake valley, the EndoAvment House, ponding the building of the
temple, was erected in the nortliAvest corner of the ten-acre
temple block. During the existence of the Endowment House
thousands of plural marriages Avere performed. Many of those
plural marriages were no doubt performed without a knowledge
of the officiating priest. The male Saint Avho contemplated
marriage Avould apply to the bishop of his Avard and secure a
"recommend." The recommend would then be endorsed by the
president of the Stake of Zion. The bishop and stake president
knew Avhether or not it Avas to be a plural or single marriage,
but as all recommends Avere alike the officiating priest, unless
ho were acquainted Avith the male celebrant's matrimonial status,
knoAV not Avhether he avoi-o performing a single or plural mar
riage. Subsequently, the temple at Saint George, situated in the
semi-tropical valley of the A^irgin River in southern Utah,
became the Mecca toward Avhich the single and married swains of
Utah turned their equally eager faces. The completion of the
Manli and Logan temples added to the marital conveniences of
the Saints of middle and northern Utah.
Occasionally, AA'hen the inclinations of the parties Avere excep
tionally pressing, and Avhere the EndoAvment House was far-
distant, plural marriages Avere celebrated almost. anyAA'here.
AVhile crossing the plains in 1848, Apostle Parley P. Pratt
invaded tho prerogatiA'o of President Young, and married
Apostle John Taylor to Harriet and Sophia AVhittaker. Those
256

Hard Sledding for PTtah Polygamy 257
women entered Apostle Taylor's harem as number 13 and 14.
The desire to add additional marital assets to their celestial
kingdom seemed to be equally pressing on the part of Apostle
Parley and Apostle John, for the latter married the former
to a lady who Avas traveling in the same Avagon train.
"As there is but one man at a time on the earth who holds
the keys to the sealing power in Celestial Marriage, when that
one declines to exercise the authority vested in him, there is no
Avay to obtain the privileges of the laAV that governs the matter.
The revelation is very plain concerning it, as all may see from
'Doctrine and Covenants,' section one hundred and thirty-two."
The above quotation from the "Deseret News" will serve two
purposes : First, to shoAV that Apostles Taylor and Pratt, in tak
ing plural Avives Avithout consulting President Young, and by
each performing the marriage ceremony for the other without
authority from him, had invaded the plain terms of Joseph
Smith 's revelation on polygamy, which specifically states that the
chief prophet of the church alone, has the authority, under God,
to perform plural marriages, or to authorize some one to act in
his place. And during his lifetime, President Young endeavored
to apply order and system to the carrying out of the doctrine of
plural marriage, and to prevent, so far as possible, its practice
from degenerating into licentiousness by permitting Tom, Dick
and PTarry to perform the ceremony of celestial marriage. Sec
ond, that the reader may keep in mind the foregoing rule to the
end, that, later on, it may be intelligently applied to the "sys
tem" of plural marriages under the domination of President
Joseph F. Smith.
During the years prior to 1862, when the Edmunds anti-polyg
amy bill became a law, there was no statute, federal or territorial,
that barred the practice of polygamy. There were state laws
against bigamy, but Utah had ignored that offense because
polpgamy and bigamy were synoymous terms under the State
laws. The APbrmons, however, claim that there is a vast dif
ference; that bigamy is practised secretly and without the con
sent of the first wife, that it is a matter of lust and deception.
While, on the other hand, the Aformons claim that modern polyg
amy is merely a revival of the old Israelitish laAV, sanctioned

258 Lights and Shadows of Mormonism
by the Lord in those early years, and resanctioned by special
revelation in these latter days, and that it is a part of their
religion. With bigamy thus transfigured, the Saints claimed
that any laAvs passed by Congress in opposition to the prac
tice of polygamy would be an "invasion of their religious
rights," and therefore a plain violation of the Federal Consti
tution. Such were the unique conditions that confronted every Federal
judge in PTtah from Perry E. Brocchus doAvn to January 6,
1879, Avhen the United States Supreme Court declared the exist
ing laws against polygamy to be constitutional.
In the absence of special laAvs on the subject of polygamy,
the first Federal judges endeavored to apply the "common" or
"English," law as Jedediah Ai. Grant called it in his notorious
speech from Avhich quotations have been made. But between
the judges and polygamy there was ever the grim personality of
Brigham, and behind him Avas the atrocious doctrine of "blood-
atonement. ' '
One incident in Avhich the practice of polygamy is alleged to
have played an important part, is well worthy of special notice.
The reports of the events that led up to the incident, and the
details of the incident itself, are somewhat mixed as between
Gentile and Mormon statements regarding the affair. It
appears, however, that Judge Brocchus had been commissioned
by tho Washington Alonument Association to accept a block of
stone from the people of PTtah to be used in building the monu
ment. At the fall conference of the church, held September 7th
and 8th, 1851, Judge Brocchus, in a two hours' speech, set forth
the reasons for building the monument. Pie referred to the
purity and grandeur of Washington's life and public career,
and no doubt suggested that in virtue and patriotism the Mor
mons, as Avell as all other people, Avould do well to imitate the
lofty example left by the Father of his Country. The Gentiles
who Avere present during Judge Brocchus 's speech, aver that
no reference to Alormon morals was made— that his remarks
Avere general, not personal or local.
The Aformons assert that the judge used the f olloAving words :
"I have a commission from the Washington Monument Asso-

Hard Sledding for Utah Polygamy 259
ciation, to ask of you a block of marble, as a test of your citizen
ship and loyalty to the Government of the United States. But
in order to do it acceptably, you must become virtuous, and
teach your daughters to become virtuous, or your offering had
better remain in the bosom of its native mountain."
From his uninspired view-point of morals, and by virtue of
his position as judge, representing, as he did, the laAvs and senti
ments of his country, Judge Brocchus had a right to use the
language credited to him. But it is hardly credible that he
indulged in such plain talk. He kneAv the power of Brigham
Young and the danger of his environment. If he was correctly
quoted, no matter Avhat the equities of the case from his view
point, he AA'as courageous even to the point of fool-hardiness,
and did not deserve the term "coAvard" that Brigham hurled at
him. That President Young was angry, even to the point of vehe
mence, is clearly indicated by the folloAA'ing: "But you, stand
ing there, white and shaking now at the howls you have stirred
up yourself— you are a coward." The indignant Prophet con-
eluded as follows:
"What you have been afraid to intimate about our morals
I will not stoop to notice, except to make my particular personal
request to every brother and husband present not to give back
what such impudence deserves. You talk of things ' you have on
hearsay' since your coming among us. I'll talk of hearsay then
— the hearsay that you are discontented, and will go home,
because Ave cannot make it Avorth your Avhile to stay. What
it would satisfy you to get out of us, I think it Avould be hard
to tell ; but I am sure that it is more than you il get. If you
or any one else is such a baby-calf, we must sugar your soap
to coax you to Avash yourself Saturday nights. Go home to
your mammy straight aAvay, and the sooner the better."
Such was the beginning of Federal authority in Utah, which
continued almost without exception during the years prior
to the advent of Johnston's army. It is, however, but justice
to add that some of those officials were a disgrace to American
manhood. ine decision of the Supreme Court in 1879, affirming the con-

260 Lights and Shadows of AIormonism
stitutionality of the laws against polygamy, Avas met by derision
and open defiance by the Mormon press and speakers. The
"Deseret News"— the mouthpiece of the prophets— contained an
exhaustive "review" of the Supreme Court's decision and, in
effect, declared the verdict of the court of last resort to be
unconstitutional. The Saints regarded the "News" editorial as being a license
to further openly defy the poAver of the United States to inter
fere with the practice of their pet doctrine.
President John Taylor had succeeded Presi'dent Young, avIio
died August 29th, 1877.
President Taylor not only continued the policy of open defi
ance to the laws against polygamy, but announced the' policy
that no one but polygamists could hope for advancement in the
church. In subsequent years, when the Government was get
ting the "top" position in the struggle for the supremacy of
the law in Utah, John Sharp, an eminent financier and church
man, Avas relieved of his position as bishop of the eighteenth
ecclesiastical ward because he "agreed to obey the law" against
polygamy. Truman 0. Angel was "released" from the position
of church architect for the same reason. And scores of there
tofore monogamist Saints hastened to secure seats in the polyg
amous band-Avagon lest they lose their official positions in the
church. In the meantime the non-Mormon element had been increasing
in Utah, and had become an important aid to the Federal offi
cials avIio Ave re energetic in their efforts to bring offenders to
justice. As further aid in compelling obedience to the law, the
Edmunds law of 1882 was passed by Congress. That law estab
lished a commission under AA'hich Utah was governed until 1896.
It also disfranchised all polygamous Mormons and provided an
"iron-clad" oath for the Saints. The Edmunds law only served
to increase the sullen defiance of the entire Alormon people.
The Government found it necessary to enact even more drastic
provisions. In 1887 the Edmunds- Tucker bill became a law.
Under its provisions the Church of Jesus Christ of Latter-day
Saints Avas disincorporated and all its property, except places of

Hard Sledding for Utah Polygamy 261
worship, was escheated to the Government. AVoman's suffrage
was also abolished.
Like the A'lorrisites, the Saints AA'ere daily looking for the
deliverance of the Lord. They were, however, logical in their
reasoning. They took the unassailable position that, as the
Almighty had revealed the celestial law of plural marriage, and
had commanded obedience thereto, Pie would not permit a
measly fraction of mortals like the people of the United States
to force Him to repeal it. The Saints also took the high Mis
souri and Illinois ground that they were being persecuted
because of their religion, and that it was merely a test of their
loyalty to the laAvs of God instead of loyalty to their earthly
gOA'ernment. In the meantime President Taylor died, and Apostle Wilford
W. Woodruff succeeded to the church Presidency.
John Taylor was an exceptionally able man, and well edu
cated. Mild in his government of the Saints, and "approach
able" in his intercourse with them. And of all the presidents
he alone had sufficient consideration for his people to render
annual statements of the receipts and disbursements of tithing.
In eA'ery sense of the word President AVoodruff was the ' ' grand
old man" of his church. Scrupulously honest and sincere,
modest before men, and humble before his God, Wilford Wood
ruff approached nearer to the idealistic Saint than even his
predecessor, John Taylor, and was far and away ahead and above
his immediate associates during his 'brief government of the
Church. So far as the letter and spirit of his religion would
permit. President Woodruff was loyal to his country, to its flag
and to its institutions. Although, when it came to a question
of final allegiance he was with his church. So far as his religion
Avould permit he was not a fanatic. At the time of his election
to the leadership, President Woodruff was close to eighty years
old, a time of life when nature impels one to lean on younger
and stronger men. The seeming defects of character that may
be disclosed in the folloAving pages must be charged to those
upon Avhom he was induced to rely for counsel during the
stormy years of his role of chief prophet.
The character of President Woodruff has been thus minutely

WILFORD W. WOODRUFF

PIard Sledding for Utah Polygamy 263
delineated in advance of his participation in the stirring events
to be narrated, to the end that he may be relieved from censure
for the infamous deception that was practised on the people
of the United States, and for broken pledges that should for
ever damn some of his associates in the estimation of saint and
sinner. Under the government of the Utah Commission there Avas an
energetic effort made to enforce the laAV against polygamists.
United States deputy marshals invaded every city, toAvn and
hamlet in the Territory, and made arrests AA'herever possible.
The invasions of the marshals sent hundreds of Saints to the
"underground," a AA'ord used in lieu of hiding. The wealthier
of the Saints took a AA'ife or two and fled to Canada or to Mexico.
Those whose lack of wealth compelled them to remain at home to
look after their farms or other employment, endeavored to avoid
the marshals by brief visits to the convenient mountains, to
adjoining towns, or hiding on their farms till the detested
officers left the vicinity.
In various ways the brethren and sisters aided each other. A
. sharp lookout for ' ' marshals ' ' was maintained by the Saints,
and on the appearance of a minion of Uncle Sam in one of the
adjoining towns, messengers would be dispatched to the home
of every polygamist with the warning, "Marshal, Cuddebeck,
Sargent, ' ' or some other name, familiar as household Avords, ' ' is
in town," Avhen a general hegira of the husbands of more than
one wife would take place. Messengers were also sent to adjoin
ing towns and villages with the unwelcome tidings, "the
marshals are coming."
The Saints made no resistance other than to baffle the marshals,
and to aid each other. Occasionally the marshals had unpleas
ant experiences— one of them somewhat painful: Alarshal
Andrew Sargent of Piute county visited Kingston, near the
confluence of the east and south forks of the Sevier River. The
coveted polygamist was "not at home," The residence was
guarded by the plucky little plural. Alarshal Sargent's effort
to enter the dAvelling Avas forestalled by a well-directed dose of
cayenne pepper in his eyes. Ex-marshal Sargent is noAV living

264 Lights and Shadows of AIormonism
at peace with the Saints at Junction, some three miles from the
scene of his cayenne-pepper adventure.
Another incident of "hide-and-seek" will be given as illus
trative of the days of the "under-ground." The place was
Deseret, a small town on the old Oregon Short Line, noAV San
Pedro and Salt Lake, and one hundred and sixty miles south
westerly from Salt Lake City.
By frequent, and unexpected invasions of the place, Alarshal
Mount had captured all but one of the polygamists. During
tAvo years Mount had carried a warrant for the special law
breaker, but all efforts to "serve the paper" had failed. In
fact, he had never seen him to knoAV him. The man had received
a commission from the Geological Survey to make a collection of
fossils from the shale and limestones of Antelope Springs, thirty-
five miles westerly from Deseret. One evening as the man was
getting supper for his son, brother and himself, a traveler
drove down to the spring and prepared to camp. The brother
went down to the traveler's camp, returned, and in a scared
voice said, "Mount is down there." "All right; if he asks any
questions tell him my name is Brown, and that I in in the employ
of the Government." Alount and "BroAA'n" spent a very socia
ble evening.
About six months afterward Mount made another effort to
get his intended victim. Failing, the marshal asked the bishop,
Avho was then under bonds, to find the man and ask him to come
in, and gave his word not to put him under arrest — "just
wanted to get acquainted with him." In the course of an hour
the much-wanted polygamist stepped on the porch of the hotel,
extended his hand and smilingly said, "How do you do, Air.
Mount?" The marshal responded, "Well, your face is familiar,
but I can't place you."
"You ought to remember me," replied the other, "you and
I spent a very pleasant evening at Antelope Springs last Alarch.
My name is  ."
The conference was amusing. Alount promised his visitor
that if he would give his word to surrender and plead ' ' guilty, ' '
that he would "call the chase off," and that "Judge Judd will
suspend sentence if you will agree to obey the law." The

Hard Sledding for Utah Polygamy 265
proposition was taken "under advisement." As the fugitive
was about to depart, he remarked, "Hoav long will you give
me to get out of reach ? ' '
Mount, looking at his Avatch: "Just one hour."
"All right, that's as good as a week."
The marshal and fugitive shook hands, and the latter, an
honest offender against his country's laws, walked leisurely
away. In the course of a couple of weeks the plural wife of the man
above referred to, was subpoenaed to appear before the grand
jury then sitting in Provo. The polygamous Mormon felt that
the end had come— that the Government of the United States,
rather than the Mormon Deity, Avas on top in the struggle for
the supremacy of polygamy. Rather than see his wife dragged
before the grand jury, he Avent to Provo and surrendered
himself. Pie appeared before Judge Judd, pleaded guilty and
promised to obey the law. In a kindly voice, Judge John W.
Judd said to the repentant ( ? ) offender, ' ' You are congratulated
on the stand you have taken. You may go home— and behave
yourself. ' '
The news of  's surrender reached Deseret in advance
of his arrival. One of the aged Saints accosted the released
criminal, thusly :
"Brother  , I hear that you agreed to obey the law."
Being assured of the truth of the report, the aged Saint con
tinued, ' ' I Avould have rotted in the penitentiary before I would
have yielded a hair's breadth to our enemies."
"Well," replied the other, "that is merely a matter of pref
erence. But it will not be long until the entire church will be
compelled to surrender."
The incident that inspired the above-quoted prediction took
place in Judge Judd's court the day the "Desereter" was told
to "go home." Some fifty or sixty of the Saints had pleaded
"guilty," but nearly all were obdurate in their determination
to continue breaking the law. While waiting for the marshal
to take them to the penitentiary, Judge Judd turned to the
defiant polygamists, and in a kindly, sympathetic voice, said to
them, "I Avant to say a few Avords to you people before you

266 Lights and Shadows of Mormonism
depart for the penitentiary. You haven't the appearance of
criminals. And aside from the special offense for which you
have received light sentences, you are a law-abiding people.
But the laws of the United States have declared that polygamy
and unlaAvful cohabitation are crimes. And I will say to you,
in all kindness, that Uncle Sam is on top in this Territory, and
you people have one of three alternatives— you can obey the
law, leave the Territory or go to the penitentiary."
Within ten days from the date of Judge Judd's ultimatum,
the Manifesto surrendering polygamy had been written, and
within three Aveeks the great conference of ten thousand Saints
in Salt Lake City had endorsed the surrender.
During the period so briefly discussed, many of the Mormon
leaders and hundreds of the lay members served terms in the
penitentiary. But still they were obdurate. In defiance of
oft-repeated asseverations that they were willing to obey the
"constitutional" laws of the United States, the "prophets, seers
and revelators ' ' ignored the decisions of the Supreme Court, and
essayed, under the alleged higher law of God, to interpret the
Constitution for themselves and people.
In concluding this division of the subject, it is but justice to
say of both parties to the conflict — the Federal officers and the
body of the Saints— that each emerged from the conflict with
mutual good-will. The courts were as merciful as circumstances
would permit. The marshals Avere also unexpectedly consid
erate and gentlemanly in their performance of their unpleas
ant duties. In many instances the officers paroled the prisoners.
And in no instance, so far as knoAvn, did a Mormon fail to keep
the terms of his parole. They would lie like Ananias about
the whereabouts of the brethren, and use every subterfuge to
throw the marshals off the scent; but when finally run to cover,
a " Alormon 's word Avas as good as his bond."
The stubbornness of the Saints in choosing the alternative of
prison walls to obedience to law, begot a greater determination
on the part of Congress to compel respect for the" law.
A bill Avas introduced that, had it passed, would have dis
franchised every Alormon in Utah, and placed the Territory
exclusively under Gentile control.

ORLANDO W. POWERS

268 Lights and Shadows of AIormonism
AVhile the bill Avas pending (in 1889) another force that, for
ten years, had been gathering momentum, suddenly loomed
before the bewildered prophets.
The partial development of Utah's magnificent mining
resources had attracted a large number of Gentiles to the Ter
ritory. Under the able leadership of Judge Orlando W. Powers,
the non-Mormon element of Salt Lake was fused into a united,
unyielding organization, knoAvn as the Liberal party.
From nearly every toAA'n in Utah, Alormons were called on
"missions" to Salt Lake City, where each acquired a "legal-
residence ' ' standing. They were put to work for the city, and in
every conceivable way furnished Avith employment. It was a
political colonization scheme to keep the city under Alormon
control — a scheme, so far as the city Avas concerned, to compel
the Gentiles, by taxation, to support those Alormon voters dur
ing the tenure of their political "missions."
But Judge Powers was an astute politician and experienced
campaigner from Alichigan. His experience in political coloni
zation had no doubt been someAvhat limited, and there is no
absolute evidence that he was an apt pupil of the Alormon colo
nizers. But, suddenly, Salt Lake became a favorite residence for non-
Alormon miners from Park, Bingham and other mining camps.
Engineers, firemen, conductors and brakemen from Green River
to Corrinne suddenly became infatuated with Zion as a place of
residence. In brief, on the morning of August 4, 1889, Mormon and
Gentile, saint and sinner, met at the polls. It Avas the hottest
battle of the ballots ever witnessed in Utah. The next morning
the Mormon prophets read on the walls of Zion :
LIBERAL ATAJORITY OF 41- GEORGE Al. SCOTT, AlAYOR
And beneath it, with tear-dimmed eyes, the prophets and
Saints read the ancient legend :
"A1ENE, A1ENE, TEKEL, UPHARSIN."
The prophets, after sixty years' struggle for political suprem-

Hard Sledding for Utah Polygamy 269
acy of the "Kingdom of God"— a struggle in Avhich the dearest
ties on earth, and millions of dollars Avrung from the deserts,
had been sacrificed, found themselves and their devoted fol
lowers betAveen the upper and nether millstones.

CHAPTER XXX
ostensible surrender of polygamy— prophets put their deity
IN A HOLE
From the unequivocal subject matter of the first Prophet's
revelations and prophecies, down through the vain-glorious defi
ance of Brigham, the almost incoherent ravings of Heber, Jede
diah and other prophets to the disincorporation of the church,
the escheatment of its property, the disfranchisement of its
specially favored holy-men of Israel — the polygamists, the annul
ment of woman's suffrage— thus Aveakening the voting strength
of the church at least three-fifths, the threatened disfranchise
ment of the entire Mormon people and the political triumph of
the Lord's "enemies" in the chief city of Zion, was surely a
descent from heaven to hell for the Lord's vicegerents. Instead
of the vox dei of the prophets, it had become the vox populi
of the United States protesting against a theocracy within a
"government of the people, for the people, by the people," Avhose
ancestors had pledged their ' ' lives and sacred honor ' ' to the cause
of "liberty and equal rights to all men."
Apparently, Utah had emerged from the despotism of intol
erant priestcraft and the doctrine of blood-atonement, and had
entered the enlightened sphere of individual freedom where,
under the mild doctrine of the Son of Alan, each mortal could
exercise his divine prerogative of being persuaded to enter the
portals of heaven, or of taking a "bee line" for the gates of
perdition. Under those conditions the ultra Alormon prophet had his
choice of two horns of the dilemma. If he still maintained that
the equivocal predictions of the Lord through Joseph Smith Avere
actualities, he must concede that the Mormon Deity had met his
AVaterloo— that through the superior power of the United States
he had met defeat at every turn. Of course, the prophets could
always craAvl into the self -satisfying hypothetical retreat of Elder
270

Ostensible Surrender of Polygamy 271
Roberts' "somewhat wide margins" between the Lord's pre
dictions and their fulfillment to the end that a few honest souls
might discard their brains and "Avrite what history they pleased"
and be exalted; or, retaining their brains, "write what history
they pleased," and be damned for being consistent!
To concede that Joseph the Prophet was mistaken AAith regard
to the source of his revelations — that they were mere "impres
sions of the Holy Spirit on his mind, " " such as any good Metho
dist might receive," provided he "lived for it," and as such,
decidedly uncertain as to their source, would have meant that
the holy title of ' ' prophets, seers and revelators ' ' must be relin
quished by the first presidency and apostles of the Mormon
church. It would have meant the relinquishment of the bom
bastic claims of special divine religious and political preroga
tives. It would have meant the disruption of the Mormon
church, and compelled the high financiers of tithing to take
back seats in the social and political life of Utah.
Even the Alormon prophets foresaw that "finis" had been
written by the hand of man across the closing page of the Lord's
attempt to politically rule the world through the medium of
arrogant and despotic priests. It required no new revelation
to inform the polygamous prophets that they and their people
could no longer keep the command of God relative to marrying
and living with plural wives unless they resorted to the Nauvoo
policy of lying about it.
After viewing the wreck of the Lord's "glorious" and
"strange" work, ordinary, uninspired sense would have justi
fied the prophets in arriving at the conclusion that a serious
mistake had been made by the first prophet, or that the carrying
out of the alleged will of the Lord had been relegated to a bunch
of incompetents called "prophets." Whatever their private
views may have been regarding the mistakes of Joseph, they
determined to accomplish by deception that which revelation had
failed to achieve.
In the absence of direct knoAvledge of the details of any con
spiracy, the student of history is justified in drawing inferences
from resultant incidents of what, in a general way, actually
transpired in the meeting of the conspirators.

272 Lights and Shadows of APormonism
From the date of the Liberal victory, August 4, 1889, to Sep
tember 24, 1890, the ox-prophets had more than thirteen months
in which to round out and perfect an uninspired program for
the future. As prophets of the Lord, the leaders of Israel were
complete failures. But when they matched their uninspired
brains against the unpractised sense of the Gentiles, the former
proved their superiority over the latter in everything pertaining
to trickery and deception.
The venerable president of the church was enfeebled by the
passing of four score years, and should be relieved from all
responsibility for details and carrying out of the program. But
his first counsellor, George Q. Cannon, was a man of unusual
ability, of clear brains, and a far-seeing statesman who would
have risen to prominence in any profession. President Cannon
became "the power behind the throne." Second-counsellor,
Joseph F. Smith, had no ability to initiate, but possessed the per
severance to carry out any program Avith all the tenacity of a
bull dog. President-of-the-twelve-apostles Lorenzo Snow was a
man of ability, a scholar, and possessed of good business sense.
With the exception of Apostle Aloses Thatcher, the members of
the tAvelve Ave re but animated echoes of President Cannon.
During the secret conclaves of the leaders of Israel, the fol
lowing program was formulated :
First, to ostensibly surrender polygamy.
Second, to ostensibly divide the Mormon voters on national
political lines.
Third, that as soon as the people of the United States exhibited
symptoms of having been deceived by the Manifesto, the prophets
Avere to apply for amnesty for themselves and fellow-polyga-
mists of the Mormon church.
Fourth, that as soon as practicable, the Saints and those Gen
tiles who had been trapped by the affected death-bed repentance
and loyalty of the Alormon leaders, Avould apply for statehood,
and after that Avas obtained, the prophets and Saints would do
exactly as they pleased.
The first act in the program Avas pulled off at the October con
ference in 1890 in the form of a document herewith submitted,
and which was subsequently known as the Alanifesto.

Ostensible Surrender of Polygamy 273
the "manifesto"
' ' To whom it may concern : Press dispatches have been sent
for political purposes from Salt Lake City, Avhich have been
widely published, to the effect that the Utah Commission, in
their recent report to the Secretary of the Interior, alleged that
plural marriages are still being solemnized and that forty or
more such marriages have been contracted in Utah since last
June or during the last year ; also in public discourses the lead
ers of the church have taught, encouraged, and urged the contin
uance of the practice of polygamy.
"I, therefore, as president of the Church of Jesus Christ of
Latter-day Saints, do hereby, in the most solemn manner, declare
that these charges are false. AVe are not teaching polygamy, or
plural marriage, nor permitting any person to enter into its
practice, and I deny that either forty or any other number of
plural marriages have, during that period, been solemnized in
our temples, or in any other place in the Territory.
' ' One case has been reported in which the marriage alleged was
performed in the Endowment House, Salt Lake City, in the
spring of 1889, but I have not been able to find out who performed
the ' ceremony. In consequence of this, the Endowment House
Avas, by my instruction, taken doAvn without delay.
' ' Inasmuch as laAvs have been enacted by Congress forbidding
plural marriages, which laAvs have been pronounced constitu
tional by the court of last resort, I do hereby declare my inten
tion to submit to those laAvs, and to use my influence with the
members of my church over which I preside to have them do
likeAvise. ' ' There is nothing in my teachings to the church or in those of
my associates during the time specified which can be reasonably
construed to inculcate or encourage polygamy, and when any
member of the church has used language which appeared to
convey any such teachings he has been promptly reproved.
And I now publicly declare that my advice to the Latter-day
Saints is to refrain from contracting any marriage forbidden by
the laAV of this land.
(Signed) "Wilford Woodruff,
"President of the Church of Jesus Christ of Latter-day Saints."

274 Lights and Shadoavs of AIormonism
It should be specially noted that the Alanifesto contains not
the slightest pretense that the Lord had anything to do with
promulgating the "advice" with which the document closes.
It Avill also be observed that no allusion is made to polygamous
cohabitation, the practice of which was as much in violation of
"constitutional" laAV as the contracting of plural marriages.
Indeed, it should be patent to normal minds that the laAV forbid
ding plural marriages was passed for the express purpose of
stopping polygamous cohabitation. The Utah Gentiles had been
accused by the inspired men of Israel with having been "ene
mies ' ' of the only true church of Christ on earth and its prophets,
that they Avere eager tools of the devil in his puerile efforts to
defeat the plans of the Sinless One, and to overthrow the
Kingdom of God which Daniel saw AA'oukl be "cut out of the
mountain Avithout hands," The devout Saint, or the ungodly
Gentile, can accept either of the following explanations :
The Gentiles were not "enemies" of the Mormons except to
the extent of demanding that they obey the same laws of the
Government to Avhich the Gentiles Avere compelled to submit ;
or that the Lord transformed them into human asses pending the
lapse of time during which the Alormon Deity could get his
second AA'ind in the struggle for supremacy.
But to return to the analysis of the Alanifesto. It has been
pointed out that those who formulated that peculiar document
for a "peculiar" people, made not the slightest pretense that the
Almighty endorsed it, or that he had anything to do with its
promulgation. In fact, it has all the earmarks of human expedi
ency—the trick that every common '"drunk" attempts, when,
in the presence of the police judge, he promises to be there
after "good," and advises all other drunks to do likewise.
Months passed by, and it was noted by the prophets that their
"enemies," the Gentiles, were tumbling over each other to snap
at the Alanifesto bait. The "Salt Lake Tribune," the powerful
and uncompromising "enemy" of polygamy and temporal dic
tation of the prophets, looked askance at the deceptive Mani
festo "fly." In order to encircle the Alanifesto Avith the aureole
of semi-inspiration, the poAver behind the throne induced the
venerable President AVoodruff to voice the following:

Ostensible Surrender of Polygamy 275
"I should have let all the temples go out of our hands; I*
should have gone to prison myself and let every man go there,
had not THE GOD OF HEAVEN COAIA1ANDED AIE TO DO
WHAT I DID DO ; and when the hour came that I was com
manded to do that, it was all clear to me. I laid it before my
brethren, such strong men as Brother George Q. Cannon, Brother
Joseph F. Smith and the tAvelve apostles. I might as well under
take to turn an army Avith banners out of its course as to turn
them out of a course that they considered to be right. These men
agreed Avith me, and 10,000 Latter-day Saints also agreed with
me. Why? BECAUSE THEY AVERE AlOVED UPON BY
THE SPIRIT OF GOD AND BY TPIE REVELATIONS OF
JESUS CHRIST TO DO IT."
The above is an excerpt from a sermon delivered November
1, 1891, or about thirteen months after the public issuance of
the Manifesto. And it was the first hint that saints or sinners
had that the Lord had anything to do Avith the alleged repeal
of the doctrine of plural marriage.
In order that the reader may have an impartial view of the
incongruity of the allegation implied in President Woodruff's
sermon, and subsequent unqualified statements' made under
oath by Prophet Joseph F. Smith, Avhich will be hereinafter
quoted, the folloAving excerpta are submitted and the references
given. In her autobiography, edited by her brother, Apostle Lorenzo
Snow, Airs. Eliza R. Snow Young (plural wife of Joseph Smith
and subsequently of Brigham Young) has the following:
"He (Joseph the Prophet) knew the voice of God— he knew
the command of the Almighty was to go forward— to set the
example and establish celestial plural marriage. . Yet,
the Prophet hesitated and deferred from time to time, until an
angel of God stood before him with a drawn sword, and told
him that, unless he moved forward and established plural mar
riage, his priesthood would be taken aAvay from him and he
Avould be destroyed. This testimony he not only bore to my
brother, but also to others. "—Page 70, Edition of 1884.
The f olloA\ing quotations are from the revelation on polygamy :
"Therefore prepare thy heart to receive and obey the instruc-

276 Lights and Shadows of AIormonism
lions Avhich I am about to give unto you; for all those who ha\c
this law revealed unto them mast obey the same."
"For behold! I reveal unto you a new and everlasting cove
nant, and if ye abide not that covenant, then are ye damned;"
etc. "And as pertaining to the new and everlasting covenant, it
Avas instituted for the fullness of my glory; and he that receiv
eth a fullness thereof, must and shall abide the laAV (of polyg
amy), or he shall be damned, saith the Lord God."
Further on in the reA'elation, the "Lord God" is alleged to
have taken Emma, the Avife of the Prophet, who was seemingly
opposed to the practical feature of the "new and everlasting
oovenant," in hand to thoroughly convert his "handmaid" by
sanguinary threats of destruction. If the revelation be taken
at its alleged worth, the "Lord God" said to Emma:
"And let mine handmaid, Emma Smith, receiAre all those
(Avives) that have been given unto my sei-A-ant Joseph, and who
are pure and virtuous before me; and those who are not pure,
and have said they Avere pure, shall be destroyed, saith the
Lord God."
Omitting one paragraph, the Lord is alleged to have proceeded
as folloAvs :
"And I command mine handmaid, Emma Smith, to abide
(with?) and cleaA'e unto my servant Joseph, and to none else.
But if she will not abide this covenant (to accept Joseph's
plurals), she shall bc destroyed, saith the Lord; for I am the
Lord thy God, and will destroy her. if she abide not iv my law."
And there is little Avonder that Emma surrendered, as she is
alleged to have done.
Sufficient has been quoted from the revelation to prove its
absolutely binding force on any Alormon, male or female. There
are no "ifs," "had there beens" or provisos in that revelation.
Even the logical mind of Elder Roberts has not, thus far, dis
covered any "somewhat wide margins" by Avhich the Saints may
escape the mandatory letter and spirit of that revelation on
polygamy. Then, by what authority did those vicegerents advise the
Saints to surrender the practice of plural marriage? If they

Ostensible Surrender of Polygamy 277
assert that it was their personal "advice" to the Saints to cease
plural marriages because of compulsion on the part of the
United States, they must concede that they invaded the preroga
tive of the Almighty, and by their surrender, at once, compro
mised the power of the Omnipotent and their faith in the ability
of God to carry out the terms of His commandment. If the
"amendment" of November 1, 1891, was really a belated decla
ration that the Lord authorized the issuance of the Manifesto,
that the Alanifesto was a revelation, as sworn to by the present
vicegerent, Joseph F. Smith, the prophets put their Lord in a
mighty deep hole and "pushed the hole in on top of him." It
was tantamount to conceding that the Lord had given a clear
and unequivocal command which the citizens of the United
States had prevented him from enforcing ! Or, if the prophets
fall back on the word "suspended," as used in their appeal for
amnesty, and still insist that the Lord had anything to do with
commanding the practice of polygamy or its surrender, they
force the presence of God into a conspiracy, the object of which
was to deceive the Government in granting statehood to the
Saints, after which they could, secretly or openly, resume its
practice. Or the prophets may haAre retreated into the "somewhat
wide margins," or contradictions that outcrop in the following:
' ' The principle of plurality of wives will never be done away
with, although some sisters have revelations that, when this time
passes aAvay and they go through the veil, every woman will have
a husband to herself. "—Heber C. Kimball in the bowery, Salt
Lake, October 6, 1855: "Journal of Discourses," Vol. II, page
125. "Now, if any of you will deny the plurality of wives, and
continue to do so, I promise that you will be damned. "—Brig
ham Young in the bowery, Provo, July 14, 1855; "Journal of
Discourses," Vol. Ill, page 266.
"We did not originate the doctrine of 'celestial marriage;'
Ave have no right and no power to abolish it."— Charles W.
Penrose in Ogden "Junction," December 17, 1875.
"The Latter-day Saint who denies and rejects that truth in
his heart, might well reject every other truth connected with

278 Lights and Shadows of Mormonism
his mission. "—Joseph F. Smith at Ogden, June 12, 1903;
"Deseret News," June 23, 1903.
' ' Some people have supposed that the doctrine of plural wives
was a sort of superfluity, or non-essential to the salvation or
exaltation of mankind. In other words, some of the Saints have
said, and believe, that a man with one wife, sealed to him by the
authority of the priesthood for time and eternity, will receive
an exaltation as great and as glorious, if he is faithful, as he pos
sibly could with more than one. I want here to enter my sol
emn protest against this idea, for I knoAV it is false." — Joseph
F. Smith in Salt Lake tabernacle, Sunday, July 7, 1878; "Des
eret News," September 7, 1878.
' ' We feel determined to do the will of God and keep his com
mandment to the best of our ability. The doctrine came from
God. The matter of stopping it came from our Government."
—Joseph F. Smith at East Bountiful, March 20, 1899.
"I believe in that principle today as much as I ever believed
in it."— Joseph F. Smith at Washington, March 3, 1904.
With the exception of one of the above quotations there are
loop-holes through Avhich the slippery prophets can craA\l from
the definite to the indefinite, or from the salvation of practice to
the salvation of mere belief in the doctrine of celestial marriage.
From mere "advice" to cease plural marriages, the prophets,
under compulsion, crawled to the word "suspended." From
that position they have crawled out into the partial light, and in
a half-hearted manner assure the world that the practice of
polygamy has been abandoned— until—
While they pretend to have yielded the authority of God to
a superior power, they claim that they continue to believe in the
divinity of the doctrine of polygamy.
From a purely human vieAv-point of purely human conduct,
the descent from practice to belief in burglary, under pressure
of the laAV, involves no inconsistency. But the descent from
the practice of a divine law, enjoyed under penalty of damna
tion for disobedience, to that of mere belief in the divinity of
the laAV, is such as to warrant the rejection of the revelation
AAith all that the rejection implies. Turn whichever way the
prophets may, they are confronted by the walls of an inclosure

Ostensible Surrender of Polygamy 279
of inconsistency from which the Lord cannot, and will not, aid
them to escape.
Inasmuch as "belief" in the alleged divinity of the doctrine
of plural marriage as a saving grace (rather, "to save their
faces") was selected by the prophets as the "soft spot" on which
to alight, it may be well, as a matter of exercise, to pursue the
"Lord's anointed" just a little farther.
The practice of plural marriage was of such importance that
an "angel with a drawn sword" compelled Joseph to obey it.
Under the pressure of human law the angel sheathed his sword
and departed for Kolob and reported that, ' ' the polygamy jig is
over; the Government of the United States has declared that
Kolob 's ruler can't play the polygamous game within the
boundaries of its dominion."
The substitution of mere "belief" in the rightfulness of
polygamy is an invasion of the prerogative of the one who com
manded its practice. And there was no pretense on the part ,of
the prophets that the Lord approved of the substitution. As
a cardinal doctrine, the Saints are no more justified in the aban
donment of polygamy than they would be in substituting faith
in baptism for its practice.
The doctrine of "eternal increase" is based on plural cohabi
tation, not on a mere belief in its rightfulness. Its estoppel, by
whatever authority or power, would deprive future Saints of
the privileges of that greater exaltation so voluminously and
emphatically promised to those who would avail themselves of its
provisions. Then wherein are the Saints justified or benefited
in surrendering the substance and retaining the shadow?
The foregoing is not Avritten for the purpose of undermining
the faith of Mormon readers. Even if they should read it, they
would murmur ' ' apostate, ' ' and turn to the perennial faith that
in some way the "Lord will open the AA'ay" to the resumption
of the practice. They believe, yes, they noAV know, that the
Alanifesto is an unadulterated fake, or, in the Avords of an aged
Scandinavian sister in Sanpete, it Avas issued "yoost to fool the
Yentiles." Utah Gentiles fully understand the truth of the statements
made in this chapter. They have learned that the Manifesto

280 Lights and Shadows of AIormonism
A\ras one of the most glaring fakes of the age because they know
of many plural marriages that have been consummated since
1890, and that some of those marriages have been publicly con
ceded .by the church leaders. But the details of the involved
treachery must be deferred to a future chapter.
It would be an injustice to Alormon polygamous wives to close
this chapter Avithout special reference to their status and
behavior under the Alanifesto surrender.
From girlhood they had been taught the "righteousness" of
the doctrine, and their minds educated for its practice. The
monogamous world may sneer at Mormon women. But since
Eve, in her primeval innocence, Avith bowed head stood before
her Maker, no purer, truer Avomen have graced the Creator's
footstool than the great majority of Alormon plural AA'ives.
The Alormon "philosopher" may hike back to nature for
examples to prove the rightfulness of plural intercourse. In
doing so, he takes no cognizance of the mighty gap between
instinct and reason ; nor between animal gratification and the
ability to suffer the mental tortures of the damned. Nor does
the Alormon "philosopher" take cognizance of the habits of
the bird family, that, in their domestic habits, come nearer to
idealistic home life than all the other animals in existence, and
infinitely nearer perfection than the great majority of human
homes. Nor does the Mormon priest take into consideration the fact
that all the self-denial, sequestration of natural impulses, are
the lot of plural wives, while the "lord of creation" and the
household knows not of, nor practices, self-denial. Nor does
he seem to ever think of the probable effects that, because of sti
fled emotions, may become the heritage of irresponsible
posterity. At the time of the issuance of the Manifesto the rank and file
of the Mormons understood that it meant the earthly surrender
of polygamy. It was not until later that they learned the per
fidy of their prophets, and to excuse it on the grounds of neces
sity. Those plural wives Avere as devoted to their home sur
roundings as the monogamous wives. The plural wife looked
for the periodical home-coming of the husband and father with

Ostensible Surrender of Polygamy 281
all the eagerness of the monogamous wife. And it was on those
plural homes that the shadow of the Alanifesto fell with crush
ing force. Those women had laid the best of their lives and all
they possessed on the altar of polygamy. By the edict of the
Manifesto, hundreds of modern Hagars were driven forth into
the wilderness of a neAV and strange existence. In some cases
the first wife voluntarily secured a divorce from her husband,
so that the plural A\ife might become the legal wife, and that, too,
from the loftiest motives.
By degrees it daAA'ned on the Saints that secret plural mar
riages were being celebrated. One by one, husbands returned
to their plural families and the former relations Avere resumed.
The Gentiles had received the Alanifesto in good faith. But
they soon noted the return to old conditions. And with partial
realization of the pitiful position in which the wholesale divorce
ment of plural wives had left them, the Gentiles permitted, with
out protest, the return of prodigal husbands. Under all the
circumstances, they regarded it as the lesser of the evils. And
they had faith in the unqualified promises of the Mormon chiefs
that plural marriages had been forever abandoned, and that
polygamy would thus die out. It was the humanitarian view.
It was a credit to their hearts and heads.
The mutual surrender produced an era of good feeling between
Gentiles and Mormons. And by every law of sacred honor, of
justice, humanity and decency, those prophets of the Lord
should have encouraged the continuance of peace and progress,
rather than to destroy it by acts of treachery that have had no
parallel since Judas betrayed his Master.

CHAPTER XXXI
prophets appeal for amnesty— obtained under false pre
tenses—unparalleled TREACHERY
Before proceeding to the discussion of the division on national
political lines in Utah, it is well to further strengthen the charge
of inspired treachery that in the preceding chapter is preferred
against the Alormon prophets.
During December, 1891, or some fourteen months after the
promulgation of the Alanifesto, the Mormon leaders formulated
a petition for unconditional pardon for past offenses against the
laA\'s of the United States. The petition Avas based on the pre
tended sincerity of the Alanifesto surrender, which clearly proves
that the petition Avas one of the preconceived moves of the con
spirators that hatched the pretended abandonment of polygamy.
petition for amnesty
"To the President: We, the first Presidency and Apostles of
the Church of Jesus Christ of Latter-day Saints, beg to present
to your Excellency the f olloAving facts :
"We formerly taught to our people that polygamy, or celes
tial marriage, as commanded by God through Joseph Smith, was
right; that it was a necessity to man's highest exaltation in the
life to come.
"That doctrine was publicly promulgated by our president,
the late Brigham Young, forty years ago, and was steadily
taught and impressed upon the Latter-day Saints up to a short
time before September, (?) 1890. Our people are devout and
sincere and they accepted the doctrine and many personally
embraced and practised polygamy.
' ' When the Government sought to stamp out the practice, our
people, almost Avithout exception, remained firm, for they, while
having no desire to oppose the Government in anything, still
felt that their lives and their honor as men were pledged to the
282

Prophets Appeal for Amnesty 283
vindication of their faith, and that their duty to those whose
lives were part of their own was a paramount one to fulfill
Avhich they had no right to count anything, not even their own
lives, as standing in the way. Following this conviction, hun
dreds endured arrest, trial, fine and imprisonment, and the
immeasurable suffering borne by these faithful people, no
language can describe. That suffering in abated form still
continues. "More, the Government added disfranchisement to its other
forms of punishment for those who clung to their faith and
fulfilled its covenants.
' ' According to our creed, the head of the church from time to
time receives revelations for the religious guidance of his people.
In September, 1890, the present head of the church in anguish
and prayer cried out to God for help for his flock, and received
permission to advise the members of the Church of Jesus Christ
of Latter-day Saints that the law commanding polygamy was
henceforth suspended.
"At the great semi-annual conference, which was held a
few days later, this was submitted to the people, numbering
many thousands and representing every community of people
in Utah, and was by them, in the most solemn manner, accepted
as the future rule of their lives. They have since been faitliful
to the covenant made that day.
"At the last October conference, after a year had passed
by, the matter was once more submitted to the thousands of peo
ple gathered together and they again in the most potential
manner ratified the solemn covenant.
"This being the true situation, and believing the object of
the Government was simply the vindication of its oavu authority
and to compel obedience to its laws, and that it takes no pleasure
in persecution, we respectfully pray that full amnesty may be
extended to all who may be under disabilities because of the so-
called Edmunds-Tucker law.
"Our people are scattered, homes made desolate, many are
still imprisoned, others are banished or in hiding. Our hearts
bleed for these. In the past they followed our counsels, and
Avhile they are thus afflicted, our souls are in sackcloth and ashes.

284 Lights and Shadows of Mormonism
' ' We believe that there is noAvhere in the Union a more loyal
people than the Latter-day Saints. They knoAV of no other
country except this. They expect to live and die on this soil.
"AVhen the men of the South who Avere in rebellion against
the Government in 1865 threAV down their arms and asked for
recognition along the old lines of citizenship, the Government
hastened to grant their prayer.
"To be at peace Avith the Government and in harmony with
their fellow citizens who are not of their faith, and to share in the
confidence of the Government and people, our people have
voluntarily put aside something Avhich they all their lives have
believed to be a sacred principle.
"Have they not the right to ask for such clemency as comes
when the claims of both law and justice have been liquidated ?
"As shepherds of a patient and suffering people we ask
amnesty for them and pledge our faith and honor for their
future. "And your petitioners will ever pray."
"Salt Lake City, December, 1891.
"Wilford Woodruff, George Q. Cannon, Joseph F. Smith,
Lorenzo SnoAV, Franklin D. Richards, Moses Thatcher, Francis
Al. Lyman, Heber J. Grant, John Henry Smith, John W. Tay
lor, AI. W. Alerrill, Anthon H. Lund, Abraham H. Cannon."
In paragraphs one, tAA'o and three of the Alanifesto there is
found an unequivocal denial to the effect that during the last
year prior to promulgating the Alanifesto, polygamy had been
taught or encouraged. In fact, that the Endowment House had
been taken down because of a reported case of polygamous mar
riage in that building.
As the petition for amnesty states, many influential citizens,
among them the members of the Utah Commission, endorsed the
prophets' appeal for pardon, which completely disproved the
prior charge of the Alormon leaders that the Gentiles were ' ' ene
mies of the Saints," and that they again desired to drive them
from their homes and possessions. That graceful act on the part
of the Utah Gentiles proved beyond controversy that they were
good friends of the Aformons and all they asked was that
the latter obey the constitutional laAvs of their country.

Prophets Appeal for Amnesty 285
It will be observed that the petition for amnesty, like the
Manifesto, makes no mention of unlawful cohabitation, which
was the special crime to which the people of the United States
most seriously objected. AVh ether or not President Plarrison
noted the apparent omission is immaterial. But the fact that the
President understood that unlawful cohabitation was, by impli
cation, and should have been directly, included in the Manifesto,
is proved by the fact that he names that crime six times in his
amnesty proclamation, and he makes the pardon contingent on
the observance of the law against unlawful cohabitation. It
should also be specifically noted that the Mormon leaders pledged
their faith and honor to obedience to the laAV.
The. President 's reply f ollows :
amnesty proclamation.
"Washington, D. C, January 4th, 1893.
"Whereas Congress by a statute approved Alarch 22d, 1882,
and by statute in furtherance and amendment thereof, defined
the crimes of bigamy, polygamy and unlawful cohabitation in
the Territories and other places Avithin the exclusive jurisdic
tion of the United States and prescribed a penalty for such
crimes; and
"Whereas on or about the 6th of October, 1890, the Church
of Latter-day Saints, commonly known as the Mormon Church,
through its president issued a Alanifesto proclaiming the
purpose of said church no longer to sanction the practice of
polygamous marriages, and calling on all members and adher
ents of such church to obey the la>vs of the United States in
reference to such subject matter; and,
' ' Whereas it is represented that since the date of said declara
tion the members and adherents of said church generally obeyed
such laws and have abstained from plural marriages and polyg
amous cohabitation; and
"Whereas by a petition dated December 19th, 1891, the offi
cials of said church, pledging the membership thereof to a faith
ful obedience to the laws against plural marriage and unlawful
cohabitation, have applied to me to grant amnesty for past

286 Lights and Shadows of Mormonism
offenses against said laAvs, which request a large number of non-
Mormons residing in the Territories have also strongly urged ;
and "AVhereas the Utah Commission, in their report bearing date
September 15th, 1892, recommends that said petition be granted,
and said amnesty be proclaimed under proper conditions as to
the future obedience of the law, Avith a view to the encourage
ment of those noAV disposed to become laAA'-abiding citizens ; and
"AVhereas during the last two years such amnesty has been
granted individual applicants in a very large number of cases,
conditioned upon the faithful observance of the laws of the
United States against unlaAvful cohabitation, and there are noAV
pending many more such applications;
Noav, therefore, f , Benjamin Harrison, President of the United
States, by virtue of the powers in me vested, do hereby declare
and grant a full amnesty and pardon for all persons liable to
the penalties of said act, by reason of unlawful cohabitation
under the color of polygamous marriage, aaIio have, since Novem
ber 1st, 1890, abstained from such uiilaAA'ful cohabitation, but
upon the express condition that they shall in the future faithful -y
obey the laws of the United States hereinbefore named and not
otherwise. "Those Avho shall fail to avail themselves of the clemency
hereby offered will be vigorously prosecuted. "Benjamin Harrison.
"By the President:
"John W. Foster, Secretary of State."
The faith of the Saints in the infallibility of their prophets
is so serene and child-like that all they need from their seers
is the merest hint as to the course the revelators desire them to
pursue, therefore, as before pointed out, the advice of President
Woodruff was, to the Saints, equivalent to a command to cea.se
uiilaAA'ful cohabitation. But it Avas soon Avhispered among the
faithful that no reference was made in the Alanifesto to that
especial offense against constitutional law. By the time the
amnesty proclamation of January 4th, 1893, Avas issued, nearly
every polygamous Saint had resumed his former relations with
his plural Avives. Among the exceptions were presidents AVil-

Prophets Appeal for Amnesty 287
ford Woodruff and George Q. Cannon. Apostle Lorenzo SnoAV
appeared to think that he was observing the law by living with
his last plural, — Minnie.
Notwithstanding that President Plarrison 's pardon was based
on the discontinuance of unlaAvful cohabitation, the registry
files throughout Utah, and the large increase in the number of
votes cast at the next election, prove beyond controversy that
polygamous Saints registered and voted.
Granting, for the moment, that in the petition for amnesty,
in which the faith and honor of the Alormon chiefs were pledged,
there was no intent to include unlaAvful cohabitation, the terms
of the solemn compact were violated by at least two of the
apostolic signers of that document. They are John AV. Taylor
and Abraham II. Cannon. Each of those Apostles married
plural wives after the amnesty proclamation of President
Plarrison. The case of Apostle Taylor was abundantly proved by the
testimony of L. E. Abbott, a reputable and prominent ex-sheriff
living in Farmington, some sixteen miles north of Salt Lake City.
Air. Abbott's testimony Avas given before the Senate Committee
on Privileges and Elections in the matter of seating Apostle
Reed Smoot, at Washington, D. C, December, 1904. In sub
stance, the evidence Avas that Apostle Taylor had five wives at the
time of Mr. Abbott's testimony. That two of those wives were
Roxie and Rhoda Welling, plural half-sisters, twenty-two to
twenty-four years old, and Avere altogether too young to have
been wives at the elate of the issuance of the Alanifesto. They
Avere reputed to be the wives of Taylor, and there were no denials
of such plural relations. "They Avere living, one of them with
each of his (Taylor's) wives as 'hired girls.' " (Report, Vol. I,
pp. 1051-2.) It was also a significant fact that Apostle Taylor
fled to Canada rather than appear as a Avitness in the Smoot
investigation. The case of Apostle Abraham II. Cannon Avas conclusively
proved by the testimony of Airs. Wilhelmina C. Ellis, formerly
third wife of the above-named apostle. Substantially the evi
dence was as f oIIoavs :
Apostle Cannon told his wife, Wilhelmina, that he intended

288 Lights and Shadows of Mormonism
to marry Lillian Hamlin, avIio had been engaged to the apostle's
brother aaJio had recently died. That Apostle Cannon, Miss
IPamlin and Joseph F. Smith went to California the middle of
June, 1896, and returned about the first of July. That Apostle
Cannon and . Miss Plamlin were married while on that trip.
Mr. Cannon returned a very sick man, and Avithin a couple of
Aveeks died at the home of his Avife Wilhelmina. Previous to
his death Apostle Cannon confessed his marriage to Miss Ham
lin, and asked his wife's forgiveness. He told her that he had
"never had a Avell day since he married her." "I think it
killed him," added Mrs. Cannon Ellis.
In every way Apostle Cannon Avas a most lovable and con
scientious man, and there is little doubt that the reaction on his
mind— the realization of broken pledges with President Harri
son, and really with his God, so preyed upon him as to cause
his death. (Report, Vol. II, pp. 141-2.)
AVho advised him to take the fatal step, and who performed the
ceremony are thus far unknoAAm to the public, but there is a
well-founded belief that Josepli F. Smith, notwithstanding his
denials, was the officiating priest. He was with Apostle Cannon
and Miss Hamlin on the trip to California, and if he did not per
form the ceremony, he Ioioavs Avho did. He conceded in his testi
mony (Report, Vol. I, p. 11) that it was his understanding that
Apostle Cannon and Miss Plamlin Avere living together as man
and AA'ife, and in knowing that, President Smith knew that at
least one plural marriage had been consummated since he and
other Alormon leaders had pledged their faith and honor to
obedience to constitutional law forbidding the practice of that
doctrine. Subsequently M. F. CoAA'ley was elevated to the apostolate.
It was well known that Elder CoAvley was a post-Manifesto
polygamist. Before the examination as to the fitness of Apostle
Smoot to retain his seat in the United States Senate, Apostles
John W. Taylor and Al. F. Cowley fled to Canada to escape serv
ice of the subpoenas, even declining President Smith's request,
so he alleged, to go to Washington and testify. Under pressure
President Smith agreed with the Senate Committee to investi
gate the charges of post-Manifesto polygamy against Taylor and

Prophets Appeal for Amnesty 289
Cowley. Ostensibly this was done and the two apostles were
dropped on the charge that they Avere "out of harmony with
their quorum."
It will be noted that Joseph F. Smith knew that Abraham IP.
Cannon Avas a post-Alanifesto polygamist, and, according to
Smith's testimony, he did not rebuke the apostle because of his
broken pledges, but Taylor and Cowley were relieved of their
exalted positions because of recent plural marriages. And why ?
To the end that Reed Smoot, a Alormon Apostle, might retain
a seat in the United States Senate, add prestige to a church
Avhose leaders are living in defiance of their country's laws and
of solemn pledges they made in consideration for the opportunity
to continue, unmolested, their career of crime and of treach
ery to the United States.
To further strengthen the above unqualified charges, it is well
to quote from the testimony of President Joseph F. Smith and
Apostle Francis Al. Lyman given before the Senate Committee
on Privileges and Elections in the matter of the retention of
Apostle Reed Smoot in the Senate. In order to prove by the
highest inspired authority, that every man in the Mormon church
Avho has married a plural Avife, or avIio has lived in polygamy
since the Alanifesto was promulgated, has the inspired approval
of the chief prophet, the folloAving evidence is submitted. While
perusing it the reader should note the efforts of God's prophet,
seer and revelator, President Joseph F. Smith, to withhold the
truth. It is well to here inform the reader that the references
to the "Master in Chancery" made by Joseph F. Smith, refer
to testimony given by the Alormon leaders in 1892 when the
prophets made hysterical efforts to secure the return of the
escheated church property, which they obtained by quasi
perjury, and by statements that, in the present and in the years
to come, will be their accusers. All the following quotations
are from the report of the proceedings before the Senate Com
mittee and referred to merely as "report" in giving the refer
ences. It is well to first establish the divine status of the Alanifesto,
which is done in the following quotations :
Mr. Smith (Joseph F.). "It is merely a custom I guess; it

290 Lights and Shadows of Mormonism
was so-called in the first place, and Ave have become habituated
to it, just as Ave have become habituated in calling the Church
of Jesus Christ of Latter-day Saints the Alormon church. We
have accepted the term, although it is not the name of the
church. ' '
Senator Bailey: "It indicates no difference as far as the
binding authority upon the conscience of members is concerned?"
Air. Smith: "No, sir." (Report, Vol. I, p. 289.)
Again Senator Bailey probed the Lord's prophet, Avho fairly
crawled on his inspired belly in his efforts to escape his former
admission that the Manifesto is a revelation :
Senator Bailey: "And yet you, as the head of the church,
are defying both — "
Air. Smith: "Oh, no."
Senator Bailey: "The statutes of Utah and the ordinance of
the church — "
Air. Smith: "Not the ordinance at all."
Senator Bailey : "Perhaps you have another and better expres
sion to describe them?"
Air. Smith: "If you say the Alanifesto—"
Senator Bailey: "I should say that a revelation once com
municated to the church and sustained by the church would be
come an ordinance of the church."
Air. Smith: "If the Senator please—"
Senator Bailey: "If you will provide me with a better expres
sion than that I shall be glad to adopt it. AVe will call it the law
of the church."
Air. Smith: "No, sir; call it the ride."
Senator Bailey: "Does not a revelation become the law of
the church?"
Air. Smith : ' ' Call it the ride of the church and I Avill under
stand. "
Senator Bailey: "Law, after all, is but a rule of conduct
prescribed by the supreme power. AVhat I am trying now to
emphasize is that the Manifesto is a revelation, or that it is based
upon a revelation; that the revelation — "
Mr. Smith: "If the Senator will permit me, it is inspired;
it is the same thing; I admit what you say."

Prophets Appeal for Amnesty 291
Senator Bailey: "I do not know much about these nice dis
tinctions in the gospel as I hope I do in the law. I am amenable
to correction in those. But, at any rate, it is a revelation for
bidding alike plural marriage and unlawful cohabitation; and
that revelation from the Lord is supplemented and reinforced
by the statutes of the State of Utah."
Mr. Smith: "Yes, sir."— (Report, Vol. I, p. 336.)
The first and general impression of the Saints relative to the
scope of the Alanifesto Avas that it applied only to Utah, and
that there was an involved tacit permission to continue plural
marriage in Canada and Alexico. The pitiable squirming of the
Lord's anointed, Air. Smith, to evade that question is evidenced
in the f olloAving :
Mr. P'ayler : ' ' This Manifesto was intended to reach through
out all the world wherever the Alormon church operated, was
it not?"
Mr. Smith: "It is so stated."
Mr. Tayler: "It is so stated?"
Mr. Smith: "Yes, sir."
Air. Tayler: "Well, where?"
Air. Smith: "In the investigation that followed:
Mr. Tayler: " Then the fact is— "
Mr. Smith: "Before the Alaster in Chancery, I suppose."
Mr. Worthington : ' ' Let him finish his answer, Mr. Tayler. ' '
Air. Tayler : " It is not an answer to say that it is stated some-
Avhere, unless it is stated in some document."
Mr. Smith : " It is stated in some document. ' '
Mr. Tayler: "Is that the fact?"
Air. Smith : ' ' Let me hear your question. ' '
Mr. Tayler: "That the suspension of the law commanding
polygamy operated everyAvhere upon the Alormon people,
whether within the United States or without ? ' '
Mr. Smith: "That is our understanding, that it did."
Mr. Tayler: "Did this Manifesto and the plea for amnesty
affect also the continuance of cohabitation between those who
had been previously married?"

292 Lights and Shadows of Mormonism
Air. Smith : "It was so declared in the examination before the
Alaster in Chancery."
Mr. Tayler : "I am asking you. ' '
Mr. Smith : ' ' Well, sir, I will have to refresh my memory by
the Avritten Avord. Y'ou have the written word there and that
states the fact as it existed."
Air. Tayler : "I want to ask you for your answer to that ques
tion." Air. Smith: "What is the question?"
Air. Tayler : ' ' The stenographer will read it. ' '
The stenographer read as folloAvs:
"Did this Alanifesto and the plea for amnesty affect also the
continuance of cohabitation between those AA'ho had been previ
ously married?"
Mr. Smith: "It was so understood."
Mr. Tayler: "And did you so understand it?"
Air. Smith: "I understood it so, yes, sir."
(Report, Vol. I, p. 106.)
The folloAA'ing is submitted as another evidence of inspired
squirming :
Mr. Tayler • "Is the laAV of the church, as Avell as the law of
the land, against the taking of plural Avives?"
Air. Smith: "Yes, sir, I will say—"
Mr. Tayler: "Is that the law?"
Mr. Smith: "I would substitute the Avord rule of the church."
Mr. Tayler: "Rule?""
Air. Smith : ' ' Instead of laAV, as you put it. ' '
Air. Tayler: "Very well. Then to take a plural wife Avould
be a violation of the rule of the church ? ' '
Air. Smith: "It would."
Air. Tayler: "Would it be such a violation of the rule of the
church as would induce the authorities to take it up like the
violation of any other rule would do?"
Mr. Smith: '"It would." (Report, Vol. I, p. 128.)
The last two sentences are supplemented by the folloAving from
the Report, Ai.l. I, pp. 177-178:
Air. Smith: "I Avish to say again, Air. Chairman, that there

Prophets Appeal for Amnesty 293
have been no plural marriages solemnized by and with the con
sent or by the knoAvledge of the Church of Jesus Christ of Lat
ter-day Saints by any man, I do not care who he is. ' '
Piie Chairman : "I understand that. ' '
Air. Worthington (Counsel for Smoot) : "Since the Mani
festo?" Air. Smith: "I mean that, of course. . I understand that this
investigation comes in after the Manifesto."
Senator Dubois : "If an apostle of the church had performed
such a ceremony within or without the United States, would you
consider that being with the authority of your church?"
Mr. Smith: "If an apostle or any other man claiming author
ity should do any such thing as that, he Avould not only be sub
ject to prosecution, heavy fine and imprisonment in the State,
under the State law, but he would also be subject to discipline
and excommunication from the church by the proper tribunals
of the church."
In the dropping of Apostles Taylor and Cowley from the
quorum of the Twelve, it was conceded that those men were
post-Manifesto polygamists. But were they excommunicated?
Perish the thought. IPave any of the following named post-
Aranifesto polygamists been even disciplined? Joseph Alarion
Tanner, Avho married the widoAV of Prime Evans some three or
four years ago; Thomas Chamberlain (first counsellor to Presi
dent Edwin D. AVooley of the Kanab Stake of Zion), who mar
ried Alamie Wooley as his ninth Avife some three or four years
ago ; Joseph Robinson, also of Kanab, who married Hattie Spen
cer and Wilmia Brown as his plurals Avithin the last six years
(Elder Robinson was reAvarded for his polygamy by Prophet
Josepli F. Smith, aaIio elevated him to be President of the Mexi
can Alission) ; Charles E. Merrill, of Richmond, Utah, avIio Avas
married to his "legal" plural in 1891 by his father, Apostle
Alariner AV. Alerrill, and others whose names and the names of
their plural Avives could be given.
Joseph F. Smith is personally acquainted with the polygamists
named above, and with their repute as post-Alanifesto criminals,
and can begin his excommunications at any time. If, however,
he utterly fails to keep his promise of excommunication, he

294 Lights and Shadows of Mormonism
should be pardoned on two separate grounds: First, he was
aiding, under false pretenses, to seat a prophet, seer and reve
lator in the United States Senate; second, he was merely exer
cising his prerogative as a Mormon prophet to lie ' ' for the wel
fare of Zion," and when it is about polygamy that Joseph F.
is lying, he should be pardoned on the further ground that he
has the high example of his relatives before him, the Nauvoo
prophets. In order to absolutely prove that President Smith, his coun
sellors and apostles have definite knowledge of post-Manifesto
plural marriages, an excerpt will be made from a pamphlet—
' ' An Address. The Church of Jesus Christ of Latter-day Saints
to the World," 1907. And inasmuch as it bears the legend—
' ' Let facts be submitted to a candid world, ' ' it should be accepted
as an unusually truthful document. The quotation is from page
14, and reads as follows:
"When all the circumstances are Aveighed, the wonder is, not
that there have been sporadic cases of plural marriage, but that
such cases have been so few. It should be remembered that a
religious conviction existed among the people, holding this order
of marriage to be divinely sanctioned. Little wonder then that
there should appear, in a community as large as ours, and as
sincere, a few over-zealous individuals who refused to submit
even to the action of the Church in such a matter, or that these
few should find others who sympathized with their views; the
number, however, is small."
The "candid world" should be grateful for the long, over-due
confession that there have been some "sporadic" cases of post-
Alanifesto polygamy by a few over-zealous individuals, and, inas
much as those polygamous zealots refused to submit even to the
action of the church, a few belated excommunications may be
confidently expected(?).
In connection with the subject of post-Manifesto polygamy, an
editorial from the Kanab "Clipper," published in 1902, and two
or three months in 1903, by W. T. Dobson and Frank Little, is
herewith reproduced. They are highly respected and sincere
young Mormons. Air. Dobson at the present Avriting is principal
of the Kanab public school.

Prophets Appeal for Amnesty 295
Kanab is the southernmost town in Utah, and is near the Grand
Canon of the Colorado, during many years a favorite resort for
many "underground" polygamists.
The title of the editorial is: "The Alanifesto Consistency."
"On the twenty- fourth day of September, in the year eigh
teen hundred and ninety, President Woodruff of the Alormon
church issued to the world a declaration which ended with these
words: 'And I now publicly declare that my advice to the Lat
ter-day Saints is to refrain from contracting any marriages for
bidden by the law of the land, ' At the October conference, held
tAvo Aveeks afterAvards, that declaration Avas placed before the
people and ratified by the officers and members of the church.
"President Woodruff told that conference:
" ' I want to say to all Israel that the step I have taken in issu
ing this Alanifesto has not been done without earnest prayers
before the Lord ; also, the Lord has given us commandments con
cerning many things, and we have carried them out as far as
Ave could ; but when Ave cannot do it Ave are justified. The Lord '
does not require at our hands things that Ave cannot do. '
"Coming as it did from the mouthpiece of God after earnest
prayers and being accepted by the Avhole church, that Manifesto
was binding on every member of the church. It was the advice
of God to his people. They, in conference assembled, agreed
with uplifted hands to accept and obey that advice.
"Not that the Manifesto can -be construed to command, but
that the church covenanted before God and man not to contract
any more unlawful marriages.
"In view of these facts taken in connection with some of the
public and private declarations of some of our local officials on
the subject, it is not out of place for Latter-day Saints to ask
these questions:
" 'Can that Manifesto be overruled without expression of
God's mind on the subject? Can it be disregarded by honest
men? Can a man live in full fellowship with God and his
church and yet break that sacred promise?"
"There are those who, since that covenant was made, have
taken plural wives. Some Avill think to silence argument by
denying this, but denials will not weigh against knowledge. That

296 Lights and Shadows of Mormonism
these marriages could not be proved in court, has no bearing on
their existence.
"AVhile the church as a whole cannot be held responsible for
them unless they Avere performed in the house of God, the church
has no right to tell its members that such things are none of their
business. "If the church cannot prohibit such marriages, public senti
ment has a right to condemn them as direct lies to God and the
church. The people of God has a right to know whether the
church sanctions such marriages. If it does not it has no right
to ask people to sanction them by silence on the subject. If this
be 'steadying the ark,' then so be it."
As before stated, Kanab is the home of Thomas Chamberlain
and Joseph PI. Robinson, tAvo of the polygamists previously men
tioned, and there is little doubt that those two cases and others,
aroused the young editor's indignation.
The editorial above quoted was like the explosion of a bomb
shell in the toAATi of "over-zealous sporadics." President E. D.
Wooley (father of Chamberlain's last plural), intervieAved Edi
tor Dobson and told him that another break of that kind would
send his paper into bankruptcy. Mr. Dobson defied the political
and spiritual "boss" of Kane county and the "Clipper" Avent
to the Avail, but every man and woman in southern Utah knew
that the editorial, so far as it went, was true in every respect.
In his testimony before the. Senate Committee, Air. Smith
confessed that his five Avives had borne him eleven children since
the promulgation of the Alanifesto, and that he has justified his
open defiance of the laAV of his God and the laAV of his State, is
further proved by the unfailing annual crop of infant prophets
in the polygamous family of Air. Smith.

CPTAPTER XXXII
unquestioning obedience— testimony of president JOSEPH
F. SMITH AND APOSTLE F. M. LYMAN
The discussion of the so-called division of the Saints on
national political lines may Avell be prefaced by further analysis
of their mental attitude toAvard the unappealable dictum of their
prophets. It has been repeatedly pointed out in preceding chapters that
the Saints believe, yes, testify, that they "knoAv" that Joseph
Smith, Jr., Avas a prophet of God; that he Avas ordained of God
to restore the pure gospel of Christ and to establish the rule of
the Kingdom of God on earth. It has been proved by abundant
quotations from the first prophet's revelations, letters and
speeches, and from the Avritings and sermons of the lesser proph
ets, that in their temporal and spiritual government the Alormon
prophets are supreme.
If, as the prophets and Saints solemnly aver, their church is
guided by the revelations of God to the chief prophet, they are
entirely consistent in their persistent refusal to obey the laAvs of
men when those laws are in conflict Avith the laAvs of the Omnipo
tent. For that reason, had the Alanifesto surrender of the prac
tice of polygamy been sincere, it Avould have destroyed the very
foundation of their faith. It Avould have been a concession that
the will of God is inferior to the Avill of the people of the United
States, and that concession would have been destructive of the
foundation of the absolute supremacy of God upon which the
superstructure of Alormonism was built. Instead of being guilty
of such gross and senseless inconsistency as Avas apparently
involved in the Manifesto surrender, the prophets were guilty
of unparalleled deception and unapproachable hypocrisy.
In order that the reader may fully understand the mental and
spiritual condition of the Saints, and, therefore, the material
297

29S Lights and Shadows of AIormonism
from which prospective loyal American citizens were to be made,
a brief statement of tacts will be given :
In devout Alormon homes the children are taught to pray for
the Mormon prophets. They are taught that those men com
municate with Jehovah, and their lives are ever held up before
them as the loftiest examples tor imitation. As soon as the little
ones are from four to eight years old they are sent to primary
leligion classes A\iiere tney are taught to lisp the "testimony"
— "I know that Joseph Smith Avas a prophet of God," and that
"Brigham Young was his legal successor." "I know that the
book of Alormon is true," that "it is the word of God." "1
know that the other churches are apostate, ' ' etc. The same relig
ious formula is continued in the higher "improvement" meet
ings into which the young Saints are ushered as soon as they are
old enough.
When fourteen to fifteen years of age the Mormon youths are
ordained to the office of deacons and begin their preparatory
"labors" in the priesthood. When eighteen to twenty years of
age the young Samts are encouraged to go "through the temple"
Avhere they ' ' receive ' ' their ' ' endowments. ' ' In the temple they
enter into the most solemn covenants to be chaste and moral, and
to be obedient to the priesthood. Any Alormon who has been
through the temple can testify without incurring the charge
of having broken his or her covenants, that the solemn obliga
tions they assume to be obedient to the holy priesthood are so
binding and so absolute that, in the very nature of things, they
become the subservient slaves of the prophets in everything that
pertains to the spiritual and temporal things. That the foregoing
assertion is unqualifiedly true is proved by an unwary statement,
heretofore quoted, made to the Saints by the present prophet,
seer and revelator, Joseph F. Smith, in Provo during the stake
quarterly conference of April, 1896. President Smith said :
"The fact of the matter is, Avhen a man says, 'you can direct
me spiritually, but not temporally,' he lies in the presence of
God ; that is, if he has got intelligence enough to know what he
is talking about."
And "the fact of the matter is," the men to whom the prophet
addressed himself had made the covenant in the "presence of

Unquestioning Obedience 299
God, ' ' as they were taught to believe, that the Mormon chiefs may
direct them "temporally" as well as "spiritually." There is no
doubt that President Smith had that oath of implicit obedience
in mind when he said those men "lie in the presence of God"
AAiien they deny the prophet's right to direct (dictate) them in
temporal matters. However much liberty-loving Saints may
rebel against that tyrannical dictum of Joseph F. Smith, he was
clearly within his rights and entirely consistent. The Saint
who denies that right to thus dictate, should resurrender himself
body and soul to the slavery implied in the prophet's Provo ulti
matum or he should get out of the church in which, as a free
man, he has no right to remain. No Mormon who "has got intel
ligence enough to know what he is talking about" will deny
that his vote is a "temporal thing," and that it is subject to the
direction of the Alormon prophets. Nor will the devout Mormon
Avait for a direct command of the prophets as to how he should
cast his vote. If he is a true-blue, dyed-in-the-wool Saint he will
require no more than a whisper or hint from his block teacher as
to how the "Lord's anointed" want him to vote.
TAvice each year the Saints gather from all parts of the United
States, from Canada and Mexico, and assemble ten to twelve thou
sand strong in the great tabernacle in Salt Lake City. The tab
ernacle is within the shadoAV of the holy temple in which, per
chance, they received their endowments, and entered into those
solemn covenants to be obedient to the priesthood in all things.
Perchance some of them were sealed to their wives for time and
eternity in that revered edifice. Perhaps, therein some of them
Avere sealed to their plural wives for eternity after having been
married to them for "time" down in the box canyons of the
Colorado River. In that holy edifice many of them, no doubt,
"were baptized for their dead" and received endowments for
them. With those tender memories sweeping through heart and
brain they enter the tabernacle.
With bowed heads the Saints listen to the solemn, almost
human, tones of the great organ, and to the almost celestial vibra
tions of three hundred voices as they rise and fall in marvelous
harmony to the music of a favorite anthem. Then comes the
invocation— the fervid appeal for the salvation and triumph of

300 Lights and Shadows of Mormonism
the Saints, and the fitting discomfiture of their enemies. Again
the thunderous notes of the organ in triumphant melody fill the
vast building, thrilling and inspiring the heart of every wor
shiper. A prophet of the "Lord God of Israel" arises, and in
penetrating voice utters the time-honored formula :
"It is moved that we sustain Joseph F. Smith as prophet,
seer and revelator, and President of the Church of Jesus Christ
of Latter-day Saints throughout the world. All those Avho favor
this motion signify it by raising the right hand." Instantly ten
thousand hands are raised toAvard heaven in witness of the abso
lute sincerity of the owners. The right arms are brought to the
position of a square, the same position in which they were held
AA'hile solemnly covenanting with God to obey the prophets.
Each of the President's tAvo counsellors, and each of the twelve
apostles are sustained in like manner, according to their respec
tive offices, while the Saints settle back in their seats Avith the
serene thought in their minds that they have actually been
parties to the selection of fifteen prophets who will guard the
interest of Zion during six more months, when the fact of the
matter is, those ten thousand Saints have had no more to do
Avith the selection of those seers than would ten thousand
Avooden automatons. To the uninspired onlooker it is a Punch
and Judy show on a magnificent scale.
In addition to the semi-annual conference— sustaining of the
prophets, they have four extra innings each year in the quarterly
conferences of all the stakes of Zion.
Is there any surprise that Latter-day Saints implicitly obey
their leaders?
Such was the mental attitude of the Saints at the time of the
"division" on political lines in Utah.
Before entering on the political discussion, it will be well to
introduce a few of the prophetic actors who will play important
parts in the most side-splitting serio-comic drama that has ever
been enacted on the vast stage of the world.
George Q. Cannon, first counsellor to President Woodruff, has
heretofore been described as an unusually able man. While
delegate from Utah to Congress, President Cannon chose the
Democratic side of the chamber.

Unquestioning Obedience 301
Joseph ¥. Smith, second counsellor to President Woodruff, was
introduced, as a child, in Chapter XXV, in which it was pointed
out that the incidents associated with his early life were favor
able to the development of a fanatic, but not necessarily of a
prophet. A few of his pitiful efforts, pitiful in a prophet— to
avoid telling the truth before the Senate Committee, have already
been cited ; and in the unfolding of his character in the succeed
ing chapters, it will be readily seen that he greAV into the full
measure of a fanatic.
Before the Committee on Privileges and Elections Joseph F.
Smith posed as a patriot, and to prove that he Avas eminently
entitled to be regarded as a shining example of the loyal and
patriotic American, a fragment of a sermon delivered by him
in the tabernacle, Salt Lake City, August 10th, 1879, will be
quoted. Like others of the prophets, it may be pleaded in exten
uation that those were "times of excitement." The United
States officials were becoming active in capturing and impris
oning the Saints for polygamy. The United States Supreme
Court, the year previous to Mr. Smith 's patriotic utterances, had
decided that the laws against polygamy were constitutional.
Those were the "exciting" incidents that impelled the prophet
Joseph P\ to voice the following specimen of inspired patriotism :
"We have stood the damned villainy of these scoundrels for
thirty years in this Territory— I would sooner live among sav
ages than among these accursed Government officials, and the
Government itself is as corrupt as the officials — it is a disgrace
among the nations, and will soon be Aviped out of existence."
"We don't want any of these damned Government officials
among us, and won't have them here any longer. The measure
of the iniquity of this Government is full, and we won't stand
its interference with our affairs any longer. We can manage
our affairs without the assistance of this corrupt Government.
"There is a damnable, dirty, blackguard sheet published in
our midst that must be suppressed. It wouldn't be tolerated
anywhere else, and by the Almighty God we won't endure it
any longer.
"Well then, I want you to get your arms ready— you that

JOSEPH F. SMITH

Unquestioning Obedience 303
have them; and you that have none go at once and get good
ones and be ready for action."
Thirteen years after the delivery of the foregoing patriotic
epic, Joseph F. Smith, along with a dozen or so other prophets,
was on his knees pleading for pardon for past offenses, and
pledging his ' ' faith and honor ' ' for future good behavior ; which
pledge he boasted before the Senate Committee of having fla
grantly violated by living with five wives and begetting eleven
children in thirteen years after entering into that solemn cove
nant with his Government. In view of his treasonable utter
ances quoted above, and his self-confessed pledge breaking, Avhy
should not Benedict Arnold be forgotten?
As has been already stated, Joseph F. Smith continually
poses before his people as a prophet, seer and revelator, and that
twice each year in the general conferences, and four times each
year in the stake conferences, he is sustained as a prophet, etc.,
and it Avill iioav be in order to prove by Prophet Smith's evidence,
under oath, before the Senate Committee, that he is not a
prophet. On page 95, Axol. I, Proceedings before the Senate Committee
on Privileges and Elections, Mr. Tayler, counsel for protestants,
asked President Smith the following question:
"Has any person except a first president of the church ever
received a revelation which was proclaimed and became binding
upon the church?"
Mr. Smith: "No, sir."
On page 483 is found the folloAving:
Senator Dubois : ' ' Plave you received any revelation from God
which has been submitted by you and the apostles to the body of
the church in their semi-annual conferences?"
Mr. Smith : ' ' Since when ? ' ' (Mr. Smith knew that under the
rule of the church, no revelation of his had been submitted to
the church until after he beeame president, and his reply, ' ' since
when" was a superfluous act of insincerity or idiocy; especially
is that true when the following is considered.)
Senator Dubois : ' ' Since you became president of the church. ' '
Mr. Smith: "No, sir; none whatever."

304 Lights and Shadows of Mormonism
After further efforts at dodging on the part of Mr. Smith,
Senator Dubois finally cornered the slippery prophet thus :
Senator Dubois: "Have you received any individual revela
tions yourself since you became president of the church, under
your oaaii definition even, of a revelation?"
Air. Smith: "I cannot say that I have."
Senator Dubois : ' ' Can you say that you have not ? ' '
Air. Smith: "No, I cannot say that I have not."
Senator Dubois : ' ' Then you do not know Avhether you have
received such revelations as you have described, or whether you
have not?"
Air. Smith: " Well, I can say this: That if I live as I should
live in the line of my duties, I am susceptible, I think, of the
impressions of the spirit of the Lord upon my mind at any time ;
just as any good Alethodist, or any other good church members
might be. And so far as that is concerned, I say yes. I have had
impressions of the spirit on my mind quite frequently, but they
are not in the sense, revelations."
And thus, after President Smith 's exalted pretensions to being
a prophet, seer and revelator, posing before his people as such,
receiving their sustaining votes; he "lets go all holts" and grace
fully descends from the vicegerent perch to the humble level of
any good Alethodist, towards whom the Mormon prophets and
missionaries have ever pointed the finger of scorn "because of
their having a God without body, parts, or passions," and,
"because they have not the authority of the priesthood— merely
a form of godliness and deny the power thereof." After that
acrobatic feat on the part of President Smith the "good Metho
dists" will no doubt smile at the value of President Smith's
hackneyed "testimony" that he "knows the (Mormon) gospel
to be true," which he alleges in the following answer to a ques
tion by Chairman (Senator) BurroAvs. Vol. I, p. 99:
Afr. Smith: "I have never pretended to nor do I profess to
have received revelations. I have never said I had a revelation
except so far as God has shown me that so-called Mormonism is
God's divine truth: That is all."
Therefore, after all the Mormon claims to special revela
tions, to special authority, religious and political, to exclusive

Unquestioning Obedience 305
salvation, etc., the present alleged vicegerent of Jehovah gravely
swears that his cock-sure certainty, that "so-called Mormonism is
God's divine truth," rests on precisely the same foundation of
"impressions" as that of "any good Methodist" who is
"impressed" that his special formula is the superior creed.
(For the purpose of illustration, it is not believed that "any
good Methodist" will take any offense at the freedom implied
in the foregoing.)
In posing before his people as a prophet, seer and revelator,
and his frequent use of the Avords — "thus saith the Lord" in
his sermons to the Saints, Joseph F. Smith brands himself as an
arch imposter, or that, before the Senate Committee he lied
like Ananias for the purpose of seating a fourth-rate prophet —
Reed Smoot — as the representative of the Kingdom of God in
the United States Senate.
The next prophet in importance, and the prospective succes
sor to the "kingship" of Joseph F. Smith, is Francis Marion
Lyman, president of the Quorum of Apostles. President Lyman
has already been referred to as a "booze merchant" in Fill
more in 1866. That was, however, prior to the dat<s of his
"repentance," and several years before his exaltation to the
apostolate. Apostle Lyman has many amiable and admirable qualities of
mind, and had he kept his nose out of the politics of the Saints,
all reference to him Avould have been gladly omitted.
The first use that can profitably be made of President Lyman
is to establish the fact, by his sworn evidence, that he is a pledge
breaker. It will be recalled that President Lyman Avas one of
the high signatories to the appeal for amnesty. To prove the
value of President Lyman's exalted regard for his plighted
"faith and honor," the following is quoted from the proceedings
before the Senate Committee, Vol. I, beginning on page 426.
After stating his age, office in the Mormon church, etc., Presi
dent Lyman answered as f oIIoavs :
Mr. Tayler : ' ' Are you a polygamist ? ' '
Mr. Lyman: "Yes, sir."
Mr. Tayler: "Plow many wives have you?"
Mr. Lyman: "Three."

FRANCIS M. LYMAN

Unquestioning Obedience 307
Mr. Tayler: "Are you living with two wives now?"
Air. Lyman : ' ' Yes, sir. ' '
Mr. Tayler: "Plave you children by both of them?"
Air. Lyman: "Yes, sir."
Mr. Tayler: "Have you any children by her?" (the last
Avife.) Mr. Lyman : ' ' Yes, sir. ' '
Mr. Tayler: "How many?"
Mr. Lyman: "Five."
Mr. Tayler: "What are their ages?"
Air. Lyman: "The first was born in 1891; the last was born
in 1900."
(Nine years after Apostle Lyman's pledge to obey the law.)
Mr. Tayler: "Were you a signer of the prayer for amnesty?"
Mr. Lyman : ' ' Yes, sir. ' '
Mr. Tayler : ' ' And in that prayer for amnesty did you pledge
yourself to obey the law?"
Mr. Lyman: "I do not remember exactly AA'hat the article
contained. I pledged myself to all that it says; I have not road
it for a long time. ' '
Mr. Tayler: "Did you, as a matter of fact, pledge yourself,
by that plea for amnesty, to obedience to the law, not only
respecting the taking of plural wives, but the other laAvs respect
ing the plural relation?"
Air. Lyman: "Whatever the article contains I signed."
Mr. Tayler: "In this prayer for amnesty there is this sen
tence: 'As shepherds of a patient, suffering people, we ask
amnesty for them and pledge our faith and honor for their
future.' Do you recall that statement?"
Mr. Lyman : ' ' Yes, sir, I do. "
Air. Tayler: "Did you interpret that as meaning you would
obey the law respecting polygamous cohabitation?"
Mr. Lyman : "I intended to do everything that was right in
the observance of the law."
Mr. Tayler : ' ' Did you think that it would be right to abstain
from polygamous cohabitation from your plural wife?"
Mr. Lyman : "I think that it would have been right. ' '
Mr. Tayler: "You did not do that, though?"

308 Lights and Shadows of Mormonism
Mr. Lyman: "No, sir."
Air. Tayler : ' ' Then you did wrong ? ' '
Air. Lyman : ' ' Yes, sir, according to the law. ' '
Air. Tayler: " According to the law ? "
Air. Lyman: "Yes, sir."
Mr. Tayler: "It was wrong according to the church law as
well?" Air. Lyman: (Imitating the prophet Josepli F. Smith.) "It
Avas Avrong according to the rule of the church."
Air. Tayler: "So you violated both laws?"
Air. Lyman: "Yes, sir."
Air. Tayler: "The laAV of the land and the rule of the
church?" Air. Lyman: "Yes, sir."
The Chairman: "I Avish to ask you a question right here.
You are doav continuing in this polygamous relation?"
Air. Lyman : ' ' Yes, sir. ' '
The Chairman: "And intend to?"
Air. Lyman: "I had thought of nothing else, Mr. Chairman."
The Chairman : ' ' And you are next in succession to the presi
dency ? ' '
Air. Lyman: "Yes, sir."
Senator Ploar: "Do you not understand that the revelation
(the Alanifesto) requiring you to abstain from polygamy comes
from God?"
Air. Lyman: "Yes, sir. "
After a lengthy and very likely inspired defense of his pledge
breaking— a defense similar to that Avhich any other criminal
who promises to obey the laAV, and has a lapse of memory or
conscience, may plead, and in substance precisely the kind
of defense entered by his prophetic "file leader," Joseph F.
Smith — Apostle Lyman proves the genuineness of his claims
to being a prophet, seer and revelator by the following unim
peachable logic :
Senator Dubois: "Arc you acquainted Avith Reed Smoot?"
Air. Lyman: "Yes, sir."
Senator Dubois: "AAiien did he become an Apostle?"
Air. Lyman: (After examining a paper.) "In 1900."

Unquestioning Obedience 309
Senator Dubois: "You voted to make him an Apostle, did
you ? ' '
Air. Lyman: "I voted for him."
Senator Dubois: "In your Apostolic meetings, did Mr. Smoot
ever reprove you for living in polygamous cohabitation?"
Air. Lyman: "No, sir."
The Chairman : " I understand you to say that Mr. Smoot has
never, at any of these meetings or in private, questioned your
course in regard to polygamous cohabitation?"
Air. Lyman: "No, sir, it was never mentioned."
The Chairman: "Have you introduced any of your Avives to
Air. Smoot?"
Air. Lyman: "Never."
The Chairman : "Aim say that Air. Smoot does not know that
you are a polygamist?"
Air. Lyman: "No, sir."
Senator Hoar: "Do you not think, Air. Apostle, that in this
fact that you are living in polygamy is known to the people in
general, as you believe, and yet that, as you believe, it is not
known to Air. Smoot, your associate apostle?"
Air. Lyman: "I mean that it is generally accepted as a fact.
I do not — I perhaps ought not to have said that the people gen
erally know it, but they generally accept it."
Senator Hoar: "Are you not as well knoAvn to Mr. Smoot
personally and by reputation as to the people in general?"
Air. Lyman : ' ' Yes, sir. ' '
Senator Ploar: "Then, why do you think he knoAVS less about
this matter than the people in general?"
Air. Lyman : "I think he knoAvs just as much as they do. ' '
Senator Ploar: "Do you not think, Air. Apostle, that in this
hearing it behooves you to be a little more careful in your
answers, so that in so important a matter you do not have to
take back in two or three minutes Avhat you have said? Have
you had any revelation or commandment in regard to the testi
mony you should give in this case?"
Mr. Lyman: "No, sir."
Senator Hoar: "There is no inspiration of that, or any part
of it?"

310 Lights and Shadows of ATormonism
Air. Lyman : " As to the testimony I should give here ? ' '
Senator Hoar: "As to the testimony you have given or arc
to give."
Air. Lyman: "No, I do not knoAV that I have particularly. I
oa me here to answer the questions of the Committee. ' '
Senator Hoar : ' ' But I want to know whether you are answer
ing them under the direction of the Lord, according to your
belief, or merely in your human or uninspired capacity?"
Mr. Lyman: "I believe that I shall answer the questions that
are asked me as the spirit of the Lord directs me, and truth
fully." Senator Hoar: "Do you mean to say that the spirit of the
Lord directs- you in your answers here?"
Air. Lyman: "I believe so."
Senator Hoar: "You believe so?"
Air. Lyman: "Yes, sir."
Senator Hoar: "Then, in your belief, did the spirit of the
Lord direct you to make that answer that you just took back
and said 'Avas a mistake'? Well, if you cannot answer it, I will
not press it. That is all."
The Chairman: "That question was not answered."
It would be cruel to pursue Apostle Lyman into the hole into
which an uninspired United States Senator had forced him, but
the pitiful mental collapse of the prophets, in their inspired
aid in seating a fourth-rate ambassador of the Kingdom of God
in the United States Senate, should be an object lesson to young
Aformons. Apostle John Plenry Smith is next in line to Apostle Lyman
for the presidency of the church. Apostle Smith is of massive
build, has a strong, sympathetic voice, and is an orator. Unlike
his cousin, he is not a fanatic or a frothy-mouthed tyrant.
Apostle Smith is charitable and benevolent and as broad minded
as his implicit faith in Alormonism will permit. Because of
"John Henry's" many admirable and lovable traits of character,
there is inexpressible regret in forcing him to act his part in an
aggregation of intellectual pigmies, Alormon and non-Mormon,
who, like the ocean 's spume, would not have risen to the surface
except by the tumult of the storm that swept Utah soon after

Unquestioning Obedience 311
the division on political lines. The regret in thus compelling
the presence of Apostle John Henry Smith, is found in the fact
that the lifting of the curtain on the conspiracy to more com
pletely fasten the theocratic rule on Utah, is as replete with
hierarchal duplicity and treachery as that involved in the Mani
festo surrender. To the perpetuation of the former priestly
despotism, John Henry Smith bent all his admirable qualities
of mind, intensified by the unreasoning eagerness of the religious
zealot. From a purely Mormon view-point, the passing of dec
ades will not avail to repair the breach embraced in the weak
ened faith and "confidence of the Saints, and if Alormonism Avere
"true," the irreparable wrong that John Henry Smith did to his
co-religionists who loved and trusted him. AVhen, too late,
Apostle Smith abandoned his treacherous political work, and is
now devoting his talents to the spiritual Avelfare of his people.
Another of the apostolic prophets who essayed a supernumer
ary part in the political farce, and who, no doubt, was ordained
and set apart for the role of Democratic clown, was Heber J.
Grant. In fact, there are many disgusted Mormon Democrats,
and some Gentile Republicans, avIio believe that the "unterri-
fied" contingent in Utah could afford to "give boot" in the
exchange of the Democratic jack-ass, as an emblem, for a cartoon
of Apostle Heber J. Grant. The only thing that is necessary
to clearly describe the mental traits of Heber J. Grant, is to state
that he is a son of Jedediah M. Grant, whose blood-atonement
ravings made him conspicuous during the middle fifties.
With the exception of President Wilford Woodruff, whose
integrity and admirable simplicity of nature and devotion to his
faith have never been questioned, the characters of the chief
Alormon prophets from Joseph Smith, Jr., down to and including
the present virulent fanatic, Joseph F. Smith, have been shown
to be defective.
Lest the reader be misled by the above criticism, it is but just
to state that there were many of the old-time apostles, and there
are many of them today, whose lives were, and are, above
reproach. Pile only unfavorable criticisms that can be made is
that of their abject servility to the dictum of one man whose
"thus saith the Lord" compels immediate and unconditional

MOSES THATCHER

Unquestioning Obedience 313
surrender, even when their intellects and moral natures assure
thorn that the chief prophet is Avrong.
In the presence of such conditions as those just described,
there is satisfaction in introducing one Avhose faith in the Alor
mon religion is as steadfast as that of any of the apostles, but
Avhose sense of honor, truth and justice halted before the shame-
loss program of perfidy that a coterie of the prophets pro
posed carrying out as a part of the treacherous conspiracy to
obtain statehood for Utah. The man Avho thus stood for the
sacredness of pledges, for honor in politics and a square deal
alike for Aformons and Gentiles, Avas Apostle Aloses Thatcher.
Air. Thatcher was born February 2d, 1842, near Springfield,
Sangamon county, Illinois. From his Revolutionary ancestors
Mr. Thatcher inherited an unconquerable love of personal free
dom, consistent with the rights of others. When fifteen years of
age, young Thatcher became identified Avith the Latter-day
Saints, and from that time Avas active in missionary work, for
Avhich his unusual gift as an orator and his personal magnetism
admirably qualified him. Air. Thatcher's oratory is of that quiet,
intensely earnest kind that appeals at once to the heads and
hearts of men, rather than to their prejudices and passions.
President Brigham Young early recognized the sterling qualities
of the young orator and raised him to the apostolate, and but
for the wretched hypocrisy and political perfidy of some of his
brother apostles during the early nineties, he would today be
the next in line for the position of church president.
In stature, Mr. Thatcher is about five feet eight inches, of
spare build, and the accompanying cut is an excellent likeness.
The reason for the above comparatively extended notice of
Aloses Thatcher's personality is found in the fact that for sev
eral years he Avas the storm center around Avhom ecclesiastical
bigotry, intolerance, envy and hate, and political passions
unceasingly beat in one of the most intensely exciting contests
Avaged in this or any other age.

CHAPTER XXXIII
THE PROPHETS' ALL-EMBRACING CONSPIRACY
As before stated in this volume, the declaration in the Repub
lican party's platform of 1860 that polygamy is "the twin relic
of barbarism" caused every Utah Alormon of foreign extraction
to sympathize with the Democratic party, and the anti-polygamy
legislation of 1862 served to intensify the dislike for the Repub
lican party.
There were, however, a large number of native-born Mormons
who were simon-pure Democrats notwithstanding the claims of
the Mormon leaders to exclusive political control of the world.
Those Democrats were principally from the Southern States.
There Avere also many New England Mormons who remained
true to their Whig and Republican convictions. But the fact
that all the Utah delegates, from Doctor Bernhisel down to John
T. Caine in 1888, affiliated with the Democrats in Congress,
clearly proves that the Alormon leaders believed that the inter
ests of the Church were safer in the hands of the Democratic
party, which, as a national organization, had not manifested any
hostility to the Utah Saints.
The social and business intercourse between the Gentiles and
the younger Aformons had unconsciously been broadening the
views of the latter. They were becoming tired of the bitter
Avarfare betAveen Gentiles and Mormons — a warfare that Avas a
serious obstacle to the development of Utah's unsurpassed min
eral resources, and to her advancement in every respect. Those
young and ambitious Aformons longed for political freedom; they
were heartily tired of the long-time policy of having their civil
officers nominated by the Stake presidents and bishops in select
priesthood meetings, and unanimously "sustained" at the polls;
they were tired of being political ciphers. The restive feeling
Avas exceptionally strong in Provo City. Provo was the judicial
headquarters of Judge John W. Judd, an ardent Gentile Demo
crat from Tennessee, who held his position under Grover Cleve
land. Judge Judd became the Democratic leader of a coterie
314

The Prophets' All-Embracing Conspiracy 315
of young and brainy Aformons, several of whom were studying
law, while others had been admitted to the bar. Among them
were Samuel R. Thurman, since risen to high distinction as an
able lawyer; William 11. King, Avho became one of Utah's bril
liant representatives in Congress ; A. 0. Smoot, Jr. (half-brother
to Prophet Reed Smoot), a brainy son of the then president of
the Utah Stake of Zion ; Daniel Houtz, since risen to distinction
as an able lawyer; Samuel A. King, also a prominent attorney
at law, and a number of other progressive young men. In 1888,
those young Mormons effected an organization and gave it the
name of the Sage Brush Democracy. Air. S. R. Thurman
accepted the nomination for Congress, and at the ensuing election
received 511 votes. Such was the beginning of National politics
in Utah. And it can be truthfully stated that in the face of
unusual temptations to surrender to politico-ecclesiastical con
trol, the large majority of the then members of Utah's infant
Democracy have remained true to their convictions of what con
stitutes political liberty.
On the threshold of the discussion that is to follow it is well to
restate the exact position of the Alormon kingdom of God in its
relation to all other governmental organizations, religious and
secular. First. Of all the numerous organizations presumed to repre
sent the soul-saving doctrines of the Almighty, the Mormon
formula alone was claimed to comprise all that was necessary
to salvation, exaltation and endless progress in the future life.
Second. The sole authority to perform, and to delegate others
to perform, the ordinance of baptism for the remission of sins,
the laying on of hands for the conferring of the Ploly Ghost, the
administering of the sacrament, the sealing ordinances for the
living and the dead had been conferred on the first Mormon
Prophet by the special agents of the Ruler of the universe.
Third. In the very nature of things the exclusive authority in
things spiritual must necessarily include a like special and exclu
sive authority in things temporal. The Mormons are entirely
consistent in their claim that progress along spiritual lines is
impossible without corresponding progress along temporal lines.
The spiritual and temporal are so interAVOven in the daily lives

316 Lights and Shadows of Mormonism
of men and women that permanent advancement in one is impos
sible without a like advancement in the other. Therefore, any
man or woman who concedes the exclusive divine right of the
chief Alormon prophets to direct in spiritual things must, per
force, concede his unappealable right to direct in temporal
things. The Afornion prophet is absolutely right in his claim to
divine control, or he is absolutely wrong. There can be no
compromise. The Saint Avho denies that divine right was never
thoroughly converted to Alormonism or he has become an apos
tate. If he concede the spiritual and deny the temporal author
ity "he lies in the presence of God."
Alormon pulpiteers and writers prate about "ruling by com
mon consent." To utterly disprove that silly allegation let us
briefly examine the claims of those same pulpiteers and writers.
They allege that God has delegated His authority, temporally as
well as spiritually, to one man ; that he alone receives revelations
for the control of the affairs of His Kingdom. As Jehovah is
absolute in the Universe, so must His agent be absolute, under
God, in the sphere of action delegated to him. Were there two
or more such agents confusion Avould result. And the Alormon
people recognize the truth of the foregoing. Thus it is easily
seen that it is entirely Avithin the God-given province of the
vicegerent to be a despot. Therefore, the boasted "government
by consent" consists of "consenting" to the unappealable dictum
of the "Prophet of the Alost High God." The revelations teach
that doctrine, and consistency demands its acceptance by all
Alormons. And that member of the church who denies the
absolute authority of God's alleged vicegerent should gracefully
sever his connection with the "only true Church of Christ," or
he should be summarily kicked out for apostasy. And those
leaders of the Alormon Church who deny the absolute preroga
tives, as above outlined, of their chief prophet, are themselves
apostates or monstrous frauds and hypocrites.
Such Avere the undeniable conditions that existed during the
sixty-one years prior to the pretended division on political lines.
And the Mormon who believes that the Mormon chiefs, in 1891,
surrendered one iota of that absolute authority, is indeed credu
lous. And such belief, Avhen intelligently hold, involves uniiar-

The Prophets' All-Embracing Conspiracy 317
donable reflection on the sincerity and consistency of their
leaders. It has been repeatedly herein proved that the Alormon prophets
Avhen forced to equivocal positions, descended to falsehood and
deception, or, in other words, they discarded the impotent author
ity of their god for the more effective Aveapons of Ananias.
Under pressure of human laAA's the Alormon prophets had each
year noted the waning power of the author of polygamy. That
which their Lord had failed to accomplish by infinite power
they proposed to achieve by the trickery and cunning of Satan.
Their only means of escape from the "persecutions" that are
meted out to criminals of all classes, was the boon of statehood.
Under the sacred and constitutional aegis of "State rights" they
Avould, by force of superior numbers, be able to fulfill the com
mandments of God. Their blatant "impeachments" of the
United States for not interfering with the sovereign rights of
Alissouri and Illinois were forgotten or consistency was ignored.
By the use of the grossest frauds and deception they conspired
to get from under the authority of the Federal Government and
to establish the rule of theocracy under the guise of statehood.
Once the rights of statehood had been secured, even under false
pretensions, they Avould be secure from the detested interference
of the "corrupt" Federal Government and from the hated law-
enforcing dominance of the "damned Government officials."
The only way to accomplish that object was to ostensibly divide
on political lines. The prophets kneAv they could depend on their
followers to vote as they were desired, for they knew that the
highest ambition of the Saints is to see the rule of the Kingdom
of God established on the earth, and they believed that its
supremacy would be but the beginning of that rule over the
Gentiles throughout the world.
The prophets also kneAv that to have any influence Avith the
law-making power of the United States Utah must be "in
harmony" with the dominant political party of the nation. The
prophets also knew that the sympathy of the greater part of the
Saints was with the Democratic party, and they Avere thus ' ' out
of harmony" with the then National administration. Hoav to
bring them into harmony with the dominant political party and

318 Lights and Shadows of Mormonism
not excite the suspicions of the Gentiles was the one great object
to be achieved. The prophets noted the avidity with which the
Gentiles had swallowed the Manifesto bait— a bait that had
been sugar-coated with the implied promise that, along with
the surrender of the practice of polygamy, there would pass
the rigid rule that the Saints must trade with Zion's Co-opera
tive Alercantile Institution, and that the Saints should be
socially and politically free. The prophets fully understood that
if one of their number should enter the political arena in behalf
of either of the national parties, the Saints would take the
hint as to how they were to vote. They knew that the Saints
would rely on them for guidance in such an important temporal
matter as that of polities.
In the years that followed the division on political lines, Utah
Democrats were convinced that a conspiracy, involving a pre
arranged program of political procedure on the part of the
Alormon leaders, had been entered into. The conspiracy could be
traced to the Gardo House mansion erected by Brigham Young
for his last plural — "Amelia the magnificent" — but the details
were meagre. The lips of those who participated were as closely
sealed as an Egyptian tomb, or the lips of those who make their
exit from the hallowed interiors of Mormon temples. But some
five years after the political division, and while moved upon by
the spirit of intolerance and vindictiveness towards those who
did not endorse his bigotry, and with the stupidity that charac
terizes his spiritual and secular utterances, President Joseph F.
Smith gave the conspiracy aAvay in a priesthood meeting held in
Logan on Alay 8th, 1896. Some of the brethren gave the proph
et's belated confession of the conspiracy to the Salt Lake morn
ing papers in which the report appeared on May 10th. Even
though the introduction of President Smith's confession of the
conspiracy anticipates the conclusion of an intensely interesting
story, and prematurely compels the presence of one of the great
characters in the ecclesiastical-political drama upon which the
curtain is being lifted, its importance at this juncture warrants
its insertion. However, before quoting President Smith's con
fession, it is Avell to establish the truth of the document and
thus disarm the Saints of their principal weapon,— blank denial

The Prophets' All-Embracing Conspiracy 319
which, by long practice, they so skillfully use on every occasion
Avhere they believe the evidence is not available.
In no instance has the published confession of President Smith
been denied by himself or friends. And as conclusive evidence
of its genuineness, it was introduced by the protestants in the
Smoot investigation before the Senate Committee (Vol. I, p.
1002 ) , and no attempt was made by the defendant, or his inspired
coadjutors, to deny or rebut it. The confession Avas as follows :
"Joseph F. Smith was the next speaker. He said that Moses
Thatcher's attitude all through the political fight in Utah could
not be justified ; that he had been the one apostle who had refused
to take counsel as to how the people should be divided up ; that
the first presidency and all of the tAvelve but Thatcher had
decided upon a certain policy to get the relief they needed from
the Government ; but Thatcher had stood out against them ; that
he had been opposing his brethren ever since the division on
party lines, and had not been in harmony Avith his quorum.
"Joseph F. said further that the meeting called in the Gardo
House to consider the advisability of disbanding the People's
party was attended by many of the authorities, stake presidents,
and leaders of the People's party.
' ' It was plainly stated at this meeting that men in high author
ity that believed in Republican principles should go out among
the people, but those in high authority who could not endorse
the principles of Republicanism should remain silent. Their
counsel was obeyed by all the apostles and high authorities except
Moses Thatcher, who talked to the people contrary to the wishes
of his brethren. If it had not been for his condition, Moses
Thatcher would have been called to account for his declaration
in the Ogden Opera House (here giving Thatcher's declaration
of political independence), but if he ever became able he would
have to answer for that as well as other things they proposed
to charge against him."
As it is usual to hold important priesthood meetings in which
it is desirable to have the attendance of the stake presidents from
all parts of Zion during the semi-annual conferences, there is no
doubt that the meeting to which President Smith refers was
held early in April, 1891.

320 Lights and Shadows of Mormonism
In the foregoing report of President Smith's speech there are
found the outlines of several important policies. The first policy,
to Avhich the others are merely incidental, was "to get relief"
the Alormons "needed from the Government." That "relief"
Avas merely the opportunity to practice polygamy without any
"interference" from the "damned Government officials." As
before pointed out, the next move toward that relief after the
.Manifesto surrender was the dissolution of the People's party
and the realignment of the Saints on national political lines.
In that division the first object to be attained Avas the favorable
influence it might have on the contemplated prayer for amnesty.
The second, and paramount object was statehood, which to all
intents and purposes would place Utah under the control of
the Alormon priesthood.
AVith statehood secured and the ultimate poAver centered in
the prophets with their spiritual district and ward heelers in
every stake and hamlet in Utah, tho remainder would be easy.
The prophets could then fulfill the compact they had made with
the National Republican Chairman to send Utah into the Union
a Republican State. The other consideration in that "holy
alliance" Avas that amnesty be granted and that the efforts for
statehood should not be opposed.
By virtue of their political poAA'er the prophets could bribe
unprincipled politicians to do their bidding ; they could control
the legislature, the judges, juries, sheriffs and all minor office
holders. Their tenure of office would, of course, depend on their
subserviency to the holy priesthood. If a county attorney should
entertain a complaint for polygamy or unlawful cohabitation, the
Saints would see to it that ' ' finis ' ' M'as Avritten across his politi
cal aspirations. The same procedure would be applied to every
judge in Utah and in other States which, in the future, the proph
ets might be able to control.
Such was the program involved in that all-embracing con
spiracy, which suggests the only glint of inspiration that has
been flashed from Kolob to the Mormon prophets since President
Brigham Young in 1857-8 compelled a treaty of peace with the
United States.

CHAPTER XXXIV
SAINTS DIVIDE ON NATIONAL POLITICAL LINES — TRUCULENCY OF
THE SAINTS — SUBSERVIENCY OF MANY GENTILES
On the tenth day of June, 1891, or about tAvo months after the
Gardo House conspiracy, the People's (Mormon) party met and
disbanded. As has already been pointed out, the Alormon people were
overwhelmingly Democratic. Notwithstanding that fact, the
Saints were so thoroughly devoted to the interest of their church
that the sum total of the votes mustered by the "Sage Brush"
Democracy was but 511. But Avith the disbanding of the People's
party the more than half century policy of endorsing priesthood
nominations for civil offices had, as the Saints believed, passed
forever. Democratic, leaders Avere early in the field and clubs were
organized throughout the Territory, in AA'hich something like
two-thirds of the Saints enrolled.
Republican organizers, also, were not sIoav in their efforts to
organize the Saints. It was soon rumored throughout the land of'
Zion that Presidents George Q. Cannon and Joseph F. Smith, and
Apostles F. Al. Lyman, John Henry Smith and others of the
Twelve had joined the Republican party. The political status
of President Woodruff was in doubt, but there Avere persistent
rumors to the effect that he, too, was a Republican. The fact was
that President Woodruff in a spirit of fairness did not take
the public into his confidence on the subject of his political
preferences. In after years, Avhen too late to be of any benefit to the Utah
Democracy, it became known to which party he claimed alle
giance. In his quaint, " doAvn-Eastern " Avords, President Wood
ruff said to some of his personal friends: "ATy father was a
Dimmycrat, my grandfather Avas a Dimmycrat, I am a Dimmy-
crat and my son Owen (an apostle) is a Dimmycrat."
321

322 Lights and Shadows of Mormonism
In their proselyting and organizing the Republicans they were
not modest in drawing the attention of the Saints to their mag
nificent political exhibit of prophets, seers and revelators. The
presidents of Zion 's Stakes, who were present at the Gardo House
conspiracy, also cast their lot Avith the Republican party. Thus
was the irresistible influence of the prophets directly and indi
rectly brought to bear on the Republican end of the Utah polit
ical "teeter board." The Saints, however, were drawing their
first breath of political freedom, and they were singularly slow
in recognizing the "hand of the Lord" in the effort to trans
form Democrats into Republicans.
A majority of the Saints were densely ignorant of the prin
ciples and policies of each of the National parties. Especially
AA'as that the truth with nearly every foreign-born Saint whose
only source of information was, and is, the semi-weekly "Dese
ret News," the organ of the church and the mouth-piece of the
prophets, and which the majority of them read with the Scandi
navian accent. There is not the slightest reflection intended
in the last sentence. The fact is, that the Scandinavian Saints
who aided in the colonization of Utah were among the best and
sturdiest of Utah's pioneers. Among their mixed descendants
are found their full proportion of the best and brainiest citizens
of Utah. It is the actual conditions that are being discussed.
AVith the nationality of the Saints and the respective principles
of either party, this discussion has nothing to do.
Notwithstanding the meagre knowledge of national politics
possessed by the average Saint, grave discussions of politics on
the street corners, on store platforms, in saloons and other con
venient places Avere frequent and often "red-hot." In fact, the
discussions of political questions became epidemic. In the heat
of those political controversies life-long friendships were
strained to the utmost and frequently severed. On the part of
thousands of the more intelligent Democrats there was engen
dered a feeling of supreme contempt for the intelligence of those
prophets, seers and revelators who had allied themselves with
the Republican party. As the motives of those prophets in
joining the Republican party became more and more apparent
the dislike and contempt for them correspondingly increased.

Saints Divide on National Political Lines 323
The open denunciation of once revered apostles became so
vehement that the prophets were appalled at the storm their
duplicity had aroused. The intensity of feeling on the part of
some of the brethren Avas such that they dared to address sting
ing rebukes to the prophet-politicians for their unparalleled
treachery towards their Democratic brethren. It Avas to one of
those letters that President George Q. Cannon referred during
the October general conference of 1896, which Avas reported as
follows :
"President Cannon referred to a letter from a president of
the Seventies who was at one time prominent in Sunday-school
Avork, in Avhich the Avriter said the authorities had violated the
laAV of the church, and as men standing self-convicted they were
called upon to repent and make amends. ' ' This letter, he said,
"affords an index of the sentiment that may actuate possibly
hundreds." (And with perfect truth President Cannon could
have said thousands instead of "hundreds.")
Continuing his remarks President Cannon said :
"Never since the days of Kirtland has there been such a
spirit in the church to do this error as has been shown during
the last few years. We have almost feared to go to some
places, owing to the arraignment of our motives and condemna
tion of our actions. Yesterday's explanations (the arraignment
of Apostle Aloses Thatcher) ought to have the effect of making
these people, avIio have been finding fault and condemning
unjustly, ashamed of themselves so that they will ask God's
forgiveness for having condemned innocent(?) men. People
are going to apostatize because of this, if they don't repent."
Had the brethren only known in 1894 that they had some
of the "Lord's anointed" political tricksters on the run, the
struggle for the separation of church and state in Utah could
haA'e been Avon within the church.
Notwithstanding the eagerness, born of political aspirations
and mercenary motives, of some of the Gentiles to disband the
Liberal party immediately after the disbandment of the Peo
ple's party, a large majority of them hesitated. They had felt
the lash of traitorous tongues like that of Prophet Joseph F.
Smith, Avho had publicly cursed them. They had writhed under

324 Lights and Shadows of Mormonism
the Alormon boycott, and felt the despotic power of the Alor
mon priests in a hundred Avays. Alany of the Gentiles remem
bered the long struggle for supremacy between the Government
and the prophets. Among those Avhose opportunities for form
ing correct conclusions Avas Chief Justice Charles S. Zane of the
Utah Supreme Court. In the case involving the dissolution of
the corporation knoAvn as the Alormon Church in 1887, Chief
Justice Zane, among other things, found as follows :
"This corporation, at the time of its organization, embraced
nine-tenths of the inhabitants of the Territory, many thousands
of people. At the present time it includes probably more than
one hundred and twenty thousand, and if in the future people
should continue to be gathered from all parts of the globe as
they have been in the past, their number at no distant day will
reach a quarter of a million. The corporation extends over
the whole Territory, including numerous congregations in vari
ous localities. At the head of this corporate body, according to
the faith professed, is a seer and revelator, who receives in
revelations the will of the Infinite God concerning the duty of
man to himself, to his felloAv beings, to society, to human
government and to God. In subordination to this head are
a large number of officers of various kinds and descriptions, com
prising a most minute and complete organization. The people
comprising this organization claim to be directed and led by
inspiration that is above all human Avisdom and subject to a
poAver above all municipal government; above all man-made
laws. These facts belong to history, therefore Ave have taken
notice of them."
In the above the reader has an impartial statement from one
whose experience in Utah, and his familiarity with the Mormon
people enabled him to form correct conclusions. In fact, his
reputation as a jurist and impartial" judge were such that the
Church-Republican party made him the first Chief Justice of the
State of Utah.
In order to minimize the well-founded suspicion that the
prophets were not sincere in their division movement, or to
entirely disarm the Gentiles of their belief that it was too sud
den to be sincere, Presidents Woodruff and Cannon procured an

Saints Divide on National Political Lines 325
interview with the Salt Lake "Times," since gone out of busi
ness. It is an entirely safe assumption that whatever part Presi
dent Woodruff took in that interview was absolutely sincere.
The replies are no doubt in the language of the astute George
Q. Cannon.
The "Times" interview of June 23, 1891, or thirteen days
after the disbandment of the People's party, was as follows:
"It is asserted that the People 's party Avas dissolved by direc
tion of the Church. Is there any foundation for that charge?"
"The People's party Avas dissolved, as Ave understand, by the
action of its leading members. They have stated to us their
convictions that the time had come for a division on national
party lines. There has been a growing feeling in this direction
for a long time and the dissolution of the People's party is the
result of that sentiment, and not the fiat or instruction of the
Church. The first intimation that we had of dividing on party
lines came to us from Ogden. There is, therefore, no founda
tion for the charge that the Church brought about the dissolu
tion of the People's party. The Church does not claim any
such right. ' '
"The 'Times' has held that the appearance of Church man
agement of the People's party during recent times resulted
purely from the fact that the party was composed almost entirely7
of members of the Church, with prominent churchmen taking
part in the affairs, and that there has not been Church rule as
charged. Is this view correct?"
' ' The ' Times ' has correctly stated the facts connected with
the appearance of Church management of the People's party.
That party, having been composed principally of members of
the Church, and self-defense having compelled them to consult
together and to decide concerning the best steps to be taken
to preserve their rights, some color has been given to the charge
that it was a Church party, but this has not been done in a
Church capacity. Men have had influence in that party and
been listened to according to their experience, and not because
of their -official position in the Church. ' '
"That being true, are AA'e to understand that the Church will

326 Lights and Shadows of AIormonism
not assert any right to control the political action of its mem
bers in the future?"
"This is what we wish to convey and have you understand.
. As officers of the Church we disclaim the right to con
trol the political action of the members of our body. '
"Will there be any reason Avhy the members of the Church
should come together and vote solidly, if political conditions
here are similar to those Avhich prevail elsewhere ? ' '
"We cannot perceive any reason why they should do this in
the future, if, as you say, political conditions should exist here
as they prevail elsewhere f"
"Do you understand that it is the Avish of the Mormon
Church to maintain a separation of church and state with
respect to all political questions ? ' '
"However much appearances may have indicated that we
have favored a union of church and state, and notwithstand
ing the many assertions Avhich have been made of this nature,
there is no real disposition among the people of our Church to
unite church and state ; in fact, we believe there should be a
separation between the two. But in past times the situation
in this Territory was such that officers of the Church were fre
quently elected to civil office. If the people availed themselves
of the best talent of the community, they Avere under the neces
sity very frequently of selecting officers of the Church to fill
these positions. You must understand that nearly every repu
table male member of the Church holds office in the Church.
Of course, where the people, as was the case in many localities,
Avere all Mormons, if they elected any of their own members
they had to choose men who held positions in the Church. Men
were selected for bishops because of their superior ability to
care for and manage the affairs of their wards. They were the
practical and experienced men of the several communities, and
in the estimation of the people Avere suitable for legislators,
etc. Their election to civil office led to the idea that there was
a union of church and state."
"Do you believe that it is the wish of the Mormon people
to unite with the great national parties and to conduct politics in
this Territory as they are conducted in all other States?"

Saints Divide on National Political Lines 327
"That is the impression we have received from conversation
with the men among us who take the greatest interest in polit
ical matters."
"Is there any reason why the members of the Church should
not act freely with the national parties at all times?"
"We know of no reason why they should not."
"Is there anything to be gained for the Church by securing
political control in Utah with or without statehood ? ' '
' ' We see nothing to be gained for the Church in this way. ' '
"Is it not true that the members and leaders of the Church
desire to place it in a position in the community like that occu
pied by other church societies?"
"The only protection the Church desires is that which it should
obtain under general laws which- secure the rights of all denomi
nations. It would be most unwise for the Mormon people to
endeavor to secure any advantage not shared in by all other
religious people. All that we ask is to have equal rights before
the law."
"Is it your understanding that the Mormon people differ as
to the Republican and Democratic parties, and that they will
act in accordance with their convictions in uniting with those
parties ? ' '
"That is our understanding."
"Is it your wish that the Republican and Democratic parties
should organize and present their principles to the Alormon
people, and that they should unite with them according to their
honest convictions?"
"Personally, we have felt that the time would come when
the tAvo great parties would organize in this Territory, and we
have felt that if an attempt of this kind should be made, each
should have the fullest opportunity to lay its principles before
the people so that they might have a clear understanding of the
issues and be able to decide in the light of facts presented to
them, to which of the parties they would belong."
"That being true, could anything be gained by bad faith, even
if it should be contemplated by any of the former members of
the People's party?"
"Certainly not."

328 Lights and Shadows of Mormonism
"The opponents of party division on national lines declare
that they want evidence of the sincerity of the Alormon peo
ple. The 'Times' Avould ask you to state whether the decla
rations of sincerity on the part of those leaders Avho have been
before the public reflect your views and meet with your
approval ? ' '
"Those declarations express our views and have our entire
approval. What greater evidences can be asked than those
Avhich have already been furnished? The statement has been
repeatedly made that the great objection to us was our belief in
and practice of patriarchal marriage. In entire good faith
the Manifesto was written, signed by the leading men, and
adopted by one of the largest conferences of the Church
ever held — a conference composed of fifteen thousand peo
ple. It has been asserted in addition, that the people were
governed by the priesthood in political matters. This is now
disproved by the dissolution of the People's party and the
union of its members with the two national parties. What
could possibly be gained by the action of the people if they
Avere not sincere? If the elements of sincerity are wanting,
such a movement would result in entire demoralization."
The political "demoralization" of the present time irrefuta
bly proves that the last sentence in the foregoing interview
contained the only element of sincerity in that labored effort at
wholesale deception.
Such Avere the entirely justified suspicions of apostolic sin
cerity that the Gentile, or Liberal party, did not disband until
after the fall election of 1893 and at which time Judge 0. W.
Powers and other non-Mormons were elected to the Utah Legis
lature. In order to more thoroughly carry out their campaign of
deception the prophets claimed that in their pious asseverations
that church and state in Utah had been forever divorced, they
reserved the saving grace of personal political rights. Their
assertion of political rights included the reservation of the right
to "go out among the people" and talk politics, which was
in harmony with the expressed provisions of the Gardo House
conspiracy.

Saints Divide on National Political Lines 329
Those prophets knew that the Saints would not, if they could,
differentiate between the office of prophet, seer and revelator
and that of politician, where the dual role was being enacted by
the same person. The prophets knew that to the Saints the voice
of the prophet-politician would be equivalent to the voice of God
commanding them to cast their votes for the "welfare of Zion."
Piie prophets knew that the highest ambition of the Saints
is to see the temporal and spiritual triumph of the Mormon
Kingdom of God, and the prophets also knew' that the Saints
look to them for counsel and instruction pertaining to all mat
ters for their guidance in things temporal whenever those tem
poral matters have aught to do with the Church.
There were many Gentiles who failed, until too late, to grasp
the fact that the prophets ' reservation of inspired political rights
Avas loaded. There were a few who scented danger and warned
the people of the consequences of prophetic political interference.
P'here were other Gentiles, spineless sycophants, who realized
the danger, but who saw in that reservation of political rights
an opportunity for political preferment by toadying to the
prophets, and tumbled over each other in their efforts to get
"into harmony" with the Mormon leaders. Among the class
just mentioned was Pat. Lannan, the then owner and manager
of the Salt Lake ' ' Tribune. ' ' Theretofore, in the estimation of
Joseph F. Smith, the "Tribune" had been a "dirty, black
guard sheet," but after its abject surrender that blatant prophet,
so it was reported, "could not sleep without a copy of it under
his pillow." The Saints Avere also encouraged to subscribe for
the "Tribune," and Mormon merchants, especially Zion's Co
operative Mercantile Institution, suddenly developed great anx
iety to advertise their wares in the theretofore ' ' dirty black-guard
sheet." A sample of the "Tribune's" lack of apprehension of
the "true inwardness" of that reservation of political rights, or
a specimen of its servility, is herewith reproduced:
"To make it clear, if Apostle John Henry Smith or President
George Q. Cannon or President Woodruff pleases to go to the
members of the Legislature and say: 'If I were in the Legisla
ture I would not vote for Mr. Thatcher, because he has need
lessly antagonized the religion in Avhich we believe,' that would

330 Lights and Shadows of AIormonism
be a man's right, the same as it is Air. Thatcher's right to be a
candidate, notwithstanding his church troubles."
As a matter of course Republican Saints were not only will
ing but anxious to accept the political aid of the prophets, which
they foresaAv would soon put them in permanent control of
Utah; while Democratic Saints and Gentiles opposed prophetic
interference because they knew that it would soon relegate them
to the rear in Zion's political procession.

CHAPTER XXXV
THE PROPHETS IN POLITICS— APOSTLE JOHN HENRY SMITH— IN THE
PULPIT AND ON THE STUMP— AIDS EX-GOVERNOR
MURPHY OF ARIZONA
Among those who early and often visited the Mormon towns
and villages in quest of Republican converts Avas Apostle John
Henry Smith.
Except as to the omission of singing psalms, prayers and the
administering of the sacrament, there was little difference
between the Sabbath meetings held by Apostle John Henry
Smith and the political meetings by "Hon." John Henry Smith.
If, as it often happened in his political missionary labors, Poli
tician John Henry Smith was distant from the railroad, and it
was the Sabbath day, Apostle John Plenry Smith Avould be
present at the services of his church.
In words of impassioned eloquence Apostle Smith would tell
the Saints of the early persecutions that were the results of hav
ing embraced the only and true everlasting gospel revealed by
Joseph Smith the Prophet. Perhaps some afflicted brother or
sister required apostolic administration for his or her health.
Apostle Smith, assisted by the ward Bishop and his counsellors,
would anoint the afflicted one with holy oil, then, "in the name
of Jesus of Nazareth," the revered Apostle, agent and vicege
rent of Almighty God would bless the stricken Saint, and "by
virtue of the holy priesthood vested" in him would "rebuke the
disease and command it- to depart." After the meeting each
devout Saint would regard it aj9 a spiritual honor to clasp hands
with the revered prophet, seer and revelator for whom they
had prayed that morning, and for whom, including the oth°r
prophets, they would again pray before retiring for the night.
Very likely, during several days preceding the Sabbath meet
ing, the town/village or hamlet had been placarded with Repub
lican posters announcing that "Hon. John Henry Smith will
speak on the Republican issues of the campaign, at the meet-
331

332 Lights and Shadows of Mormonism
ing house, October — , 1891," or 1892, as the case might be. If
the rally were in Wales, Sanpete County, the good Bishop of the
ward, who was also the political adviser of his flock, would intro
duce "Hon. John Henry Smith" in substantially the following
words :
' ' My beloved brethren and sisters : We have with us this even
ing brother (perhaps Apostle) John Henry Smith, who will
talk to us on the doctrines of Republicanism. You have been
told many times, my brothers and sisters, that Democracy is
hypocrisy, and that Republicanism is Mormonism."
If the reader is able to add the broad Welsh accent of the
good Bishop, the realism of the introductory remarks will be
complete. The Hon. John Plenry Smith would then inform his expec
tant auditors that he had left his apostolic mantle at home;
that he appeared in politics as plain Citizen John Henry Smith.
But devout Saints could see not the slightest difference between
the revered Apostle who, perchance, the previous day had been
teaching them the doctrine of Him crucified, and healing, or
blessing the sick in the name of Jesus, and Citizen Smith, the
lying politician. It was the same imposing form, the same sono
rous voice, the same fervid eloquence. To the Saints assembled
in those political gatherings it was Prophet-Seer-and-Revelator
John Henry Smith who was speaking, and he was talking
inspired politics. If, thought the Saints, the Lord's holy proph
ets are talking, writing and preaching Republicanism, surely
that is the way they want us to vote. To the great majority
of the really devout Saints, the doctrines taught by Honorable
John Henry Smith were inspired politics— just what the Lord
himself wanted as a means of redeeming Israel from the unholy
bondage of the Gentiles, and from the persecutions of the
"cursed Government officials."
Citizen Smith's arguments or reasons why the Saints should
join the Republican party consisted principally in claiming that
the Republican party was the friend of the Latter-day Saints-
and, per contra, that the Democratic party Avas the arch enemy
of the Church and Kingdom of God on earth. A few samples of
the prophet-politician's arguments are herewith given. Wher-

The Prophets in Politics 333
ever the Saints were largely foreign-born, Citizen Smith would
round off one of his fervid perorations by shrieking: "The skirts
of Democrats reek with the blood of the prophets. ' ' (Joseph and
Hyrum Smith, of course.)
In other localities Avhere Citizen Smith thought the Saints
prided themselves on the size, if not the texture, of their brains,
he would gravely assure his enraptured auditors that "Demo
crats have their only advantage over the Republicans in that
they can take off their shirts without unbuttoning their col
lars. ' '
In Alt. Pleasant, Citizen Smith's chief argument was that all
Republicans are great financiers, and that you "may always
know Democrats by the fact that they all Avear overalls." And
so far as Aformon Democrats Avere concerned, Citizen Smith's
reflection in the matter of Avearing overalls Avas entirely true —
they were tithe-payers, and at that time they were paying at
least three-fifths of Apostle John Henry Smith's salary for the
time he spent in abusing them.
In Millard County, Citizen Smith captured a large number of
theretofore Democrats by the ' ' old dog Tray ' ' argument, or that
a man is knoAA-n by the company he keeps. He said : " I will not
say, as others have said, that all Democrats are horse thieves,
but I will say that all horse thieves are Democrats."
In nearly every one of his political harangues, Citizen Smith,
after working himself up to the proper climax, would refer to
Abraham Lincoln as the father, and almost the founder, of the
Republican party. At the mention of the name of the martyr-
idol of his country, the Saints kneAv it was time to applaud. And
it is believed that the Saints generally were sincere. But there
were those among Citizen Smith's listeners Avhose minds harked
back to that fateful Alarch in 1865, Avhen the news of the
nation's irreparable loss Avas flashed to Utah, and how the Saints,
in awed voices, said to each other: " 'Tis the judgment of God
on Abraham Lincoln because of his threats to exterminate the
'tAvin relic of barbarism' "—polygamy. They also remembered
how the same sentiments had been thundered from a hundred
Alormon pulpits; and how the death of Lincoln had been held

334 Lights and Shadoavs of Mormonism
forth as an evidence of God's vengeance, and of the divine truth
of Alormonism.
By nature Apostle John Henry Smith is a most lovable and
loving man, and in the campaign for votes his affection for his
brethren became a most effective agency in his holy calling of
political proselyter. His good right arm was often seen around
the waist of an obdurate brother, while in soft, purring tones
Apostle-Hon. John Henry Smith Avould plead for a Republican
vote ' ' for the Avelf are of Zion. ' ' So frequent and persistent were
Apostle Smith's political embraces that they became known
among Alormon and Gentile Democrats as the "John Henry
hug." Before closing this brief reference to Apostle John Henry
Smith's personal activity in politics, it is well to notice his polit
ical interference in matters in Arizona, the third important
stronghold of Aformonism.
The Territory of Arizona was largely colonized by the over
flow of the Saints from Utah. To a great extent those Arizona
Saints had responded to "missionary" calls to that land of hot
sands, cacti and reptiles. It was, and is, a part of the political
policy of the Mormon chiefs to colonize adjoining Territories and
States AA'ith the object ever in view of controlling them polit
ically by holding the balance of power. And, thus, by political
bribing and bulldozing, compel Gentile office-seekers to do the
bidding of the prophets on pain of political oblivion.
The folloAving circular letter, copies of which were circulated
in every Alormon precinct of Arizona during the campaign of
1894, will serve to illustrate the inspired political work of the
prophets outside of the Utah land of Zion :
"governor murphy's true position
"Salt Lake City, Sept. 27th, 1894.
"Air. P. C. Alerrill,
"Thatcher, Graham County, Arizona.
"Dear Friend:
"I have a communication from Ex-Governor Alurphy, giving
me notice of his nomination by the Republicans for Congress. I
am personally acquainted with Air. Alurphy, and in my visits

The Prophets in Politics 335
some years ago to Arizona, seeking to prevent the passage of the
test oath, received from Mr. Murphy very fair treatment and a
promise to cease his anti-Mormon efforts. I believe he has ful
filled his promise. Not being posted as to whom is your county
committee, I write to you asking this favor, trusting that you
Avill bring to bear such influence in his behalf as in your judg
ment may be legitimate and proper. So far as lies in your power,
I suggest, as your brother Republican, that the most determined
effort be made to hush all recriminations over the doings of the
past, and that every man who is a Republican use his influence
to bring about the success of the grand old party. I know we can
count upon you to do what you regard as right in this matter. I
trust you are in good health, and that good peace and love
reigns within your borders. I don't know when I shall be with
you again. I am, "Your friend and brother,
"John PIenry Smith."
" Solomonville, Arizona, Oct. 31st, 1894.
"I hereby certify that the foregoing is a true copy of a letter
received by me from John Henry Smith. "P. C. Merrill."
"Subscribed and sworn to before me this 31st day of October,
A. D. 1894. (Seal) "Burwell B. Adams,
"Clerk of the District Court."
From Apostle Smith's letter to President P. C. Merrill it is
learned that Governor Murphy had been active in his efforts to
compel obedience to the United States laws against polygamy,
which Apostle Smith calls "his anti-Mormon efforts." And
it should be remembered that as Governor Alurphy 's "efforts"
to enforce the laAV against polygamous Saints were subsequent to
the issuance of the Alanifesto, he was merely doing his best to
aid the Saints in keeping the solemn promise they had made to
their Government.
With singular stupidity, or brazen effrontery, Apostle .Smith
tells how, on his visit to Arizona to ' ' prevent the passage of the
test oath, ' ' he interviewed Governor Alurphy, and received from
him a "promise" to betray his oath of office in that he Avould

336 Lights and Shadows of ATormonism
cease his efforts to enforce the law against polygamy. Whether
or not the prophet bribed Governor Murphy by promises of
future inspired political aid, or bulldozed him by threats of Mor
mon political vengeance, is immaterial. The fact remains that,
thereafter, Governor Alurphy was a chattel of the Mormon priest
hood; that he, like scores of Utah Gentiles, AA'as the abject slave
of the Alormon priests. And in the face of the damning evidence
disclosed in Apostle John PIenry Smith's letter to President P.
C. Alerrill, the Alormon chiefs are continually lying "in the
presence of God" by denying that they interfere in the political
matters of the people.
In his efforts to reAvard his slave, Governor Murphy, Apostle
John Henry Smith advises President Merrill to use all his
"power" to "hush all recriminations over the doings of the
past," to the end that "Ex-Governor Alurphy" might receive the
stipend of political reward that had been agreed upon as the
price of his surrender to an alien religio-politico government.
The words "Republican," "legitimate and proper," "right,"
etc., as used in Prophet Smith's letter, are but thin disguises
of the apostolic counsel that appears betAveen each line of the
entire document. And the words, "Your friend and brother,"
clearly reveal the priestly authority behind the missive. And
the evidence is conclusive that "Ex-Governor Alurphy," like
scores of Utah Gentiles, had appealed to the Alormon priests for
divine aid in his campaign for Congressional honors.
President P. C. Alerrill was apprehensive that Mormon Demo
crats would regard the Smith letter as a political hoax, or his
swearing to its divine authenticity proves that his reputation for
truth and veracity Avas heavily discounted among the Arizona
Saints.

CHAPTER XXXVI
the prophets in politics
(apostle francis m. lyman )
Apostle Lyman was present at the Gardo House conspiracy,
and with his usual zeal for dark-lantern policies Avas, no doubt,
first and foremost with his endorsement of the holy alliance to
"fool the Gentiles."
The Gardo Plouse conspiracy, as before stated, took place early
in April, 1891. The People's party disbanded on the tenth day
of the folloAving June. And that Apostle Lyman lost no time in
his efforts to perform his full share of tbe work of carrying out
the terms of the conspiracy, is proved by his presence at a priest
hood meeting in Beaver City, about two hundred miles south of
Salt Lake City, on June 22d, or some tAvelve days after the dis
bandment of the People's party.
In a general way, Apostle Lyman subsequently denied his
gum-shoe efforts to convert Democrats to Republicanism and
there will be no surprise on the part of those who know the slip
pery prophet in his efforts to dodge the truth.
The evidence of Apostle Lyman's pious duplicity is in the
form of an affidavit by J. F. Tolton, of Beaver City, Beaver
County, Utah. The part that Apostle Lyman enacted in carrying
out the provisions of the Gardo House conspiracy can be justly
entitled, "Heaven-inspired deception." At the time of making
his affidavit, Air. P'olton Avas a prominent resident of the Beaver
Stake of Zion, and a man of unquestioned veracity and honor.
He withdrew from the fight against church dictation in politics,
and has risen to the important position of First Counsellor to the
President of the Beaver Stake of Zion. He is also a leading mer
chant and large land-owner in Beaver City and neighborhood,
and has served his Church Avith distinguished ability as a Demo
cratic member of the PTtah Legislature. At no time has Mr. Tol
ton denied the truth of any of the allegations set forth in his
sworn statement, Avhich is as follows :
337

338 Lights and Shadows of A'Iormonism
"County of Beaver, )
' ' Territory of Utah, >
"J. F. Tolton, of Beaver City, Beaver County, Utah, being
first duly sAvorn, on oath says :
"That on or about the tAventy-second of June, A. D. 1891,
he was present at a private priesthood meeting held in Beaver
City, Utah, at Avhich there were present Apostles F. M. Lyman
and Abraham H. Cannon ; also representatives of the stake presi
dencies of the folloAving stakes, to wit: Beaver, Panguitch,
Kanab, Parowan and Alillard.
"That said meeting was called and presided over by the said
Lyman, ostensibly for the purpose of dictating in matters politi
cal. Said Lyman then and there stated that he had convened
said meeting for the purpose of talking politics. He then
inquired, addressing himself more particularly to M. L. Shep-
pard— 'how is it that so many of you leading brethren in Beaver
are Democrats ? ' He then resumed by saying : ' This is not as
it should be. The authorities desire that the people should divide
themselves about equally betAveen the two great national par
ties; and, he said, it Avould be proper for some to remain inde
pendent or neutral — that the object in such a division is that
Ave will then have more power in the nation, and get a more hon
est administration from the party in power. Each party will
then cater to us in order to secure control of the Territory.' He
further stated that it was desired that brethren who had not
taken any active part in the discussion of politics, or who had
not openly declared themselves Democrats, should ally themselves
with the Republican party.
"Deponent further avers that AA'hile said Lyman was thus
speaking, Apostle Cannon endeavored to restrain the speaker
by saying:
' 'Brother Lyman, don't go too far,' and then placed his
hands upon said Lyman by way of restraint. "J. F. Tolton.
"Subscribed and SAvorn to before me this 29th clay of Octo
ber, A. D. 1895. "R. Maeser,
"Notary Public.
"Aly commission expires July 21st, 1896."

The Prophets in Politics ?39
Had not Apostle Abraham IP. Cannn, wiser by far than his
companion, "restrained" Apostle Ly.nan, he would doubtless
have continued as follows:
' ' Brother Sheppard, you were born an honest Democrat. That
Avould have been all right had not you received the Gospel as
revealed by the Prophet Joseph, and had you remained in Baby
lon. But you have come out of the Avorld, and your first and
only allegiance now is to the Kingdom of God. You, and others
of the presidents of the stakes of Zion, seem to have taken the
division on National political lines too seriously. And there
are thousands of the rank and file of Latter-day Saints who are
in the dark regarding the aims and objects of that division; and
if you continue to place your politics before your religion, and
thus create strife and division among the Saints, you will apos
tatize and be eternally damned. Some of you appear to desire
to thrust aside the holy priesthood in the matter of nominations.
Brethren, that is all wrong. The ancient order is to have your
civil officers selected in the priesthood meetings where the spirit
of the Lord abounds, and AA'here good and obedient men can be
selected — men AA'ho will magnify their offices in the interest of
Zion — men who will cheerfully pay an honest tithe on their
salaries. "It is just as easy now, as before the political division, for
the priesthood to select the candidates. For instance, before each
campaign begins, the president of each stake of Zion should call
a meeting of the bishops and their counsellors and other breth
ren who can be trusted. The apostles AA'ill send you advance
information as to the political party you are to support, and Ave
AA'ill be careful not to require political changes to be made Avith
such suddenness as to excite the suspicions of our enemies, the
Gentiles. No matter AA'hether it be Democrats or Republicans
Avho are to bo elected as candidates, God's holy priesthood has the
divine right to choose them. In the selection of candidates, give
a few Gentiles a chance, but be sure to elect those Avho AA'ill bo
subservient to the will of the priesthood— men Avho Avill be will
ing to SAvear from sunrise to sunset! and during every hour of
tbe night, that there is no such thing as Church domination.
No matter if they do lie about it, they have rejected the gospel

340 Lights and Shadows of Mormonism
and are damned anyhow. If you see a sign of Avavering in them,
just give them the 'Klondyke' shake at the next election, and,
like calves, they Avill soon return for their milk. You know, my
brethren, and especially the President of the Parowan Stake
of Zion knows, that I knoAV something about calves, especially
Alavericks. That is all in the past ; I have repented, and you will
excuse the digression. In the selection of candidates it will be
well to occasionally choose a brother Aveak in the faith, that is,
one who has not lived his holy religion closely; and once in a
great while let an apostate calf into the cow pen — not often
though— and this policy will prove to the Gentiles that we are
honest in our politics.
"After the candidates have been carefully selected, the bish
ops can return to their respective Avards where they and their
counsellors will call meetings of the teachers and report the decis
ions of the stake presidents. In the Aveekly rounds of the teach
ers they can labor with the independent contingent to Avhich I
have referred, and in that way Zion will get the votes she needs
to carry out the policies of the leading priesthood who are the
captains and pilots that are steering the good ship Zion out
from the breakers into which the authors of the infamous
Edmunds and Edmunds- Tucker laws have forced this people.
By the way, it will not be ne'cessary for the teachers to labor
with .the Republican voters, for it has been decided by the holy
men of Israel that, for the time being only, brother Sheppard,
Utah must be Republican in appearance.
" I see by the expression of brother Tolton 's face that my talk
doesn't please him. But, brother Tolton, you must sacrifice,
temporarily, your worldly democracy for the Avelfare of Zion,
What is the world to us? Why, according to the Avords of the
Prophet Joseph, the Saints Avill soon OAvn and control the Avorld ¦
and there will be no politics— just the government of the holy
priesthood as it used to be in Utah before the corrupt Gentiles
came into our midst.
"For the benefit of some of you Democratic brethren like Presi
dent Sheppard— brother Tolton, raise your face so I can look
into it— I AA'ill read you an extract from the 'Times and Sea
sons,' Vol. Ill, page 651, and which will illustrate the God-like

P'he Prophets in Politics 341
wisdom the Prophet Josepli exercised in political matters. In
an open letter to the Saints in Illinois, the Prophet said :
" 'The partisans of this country who expect to divide the
friends of humanity and equal rights, will find themselves mis
taken. We care not a fig for Whig or Democrat ; they are both
alike to us; but we shall go for our friends, our tried friends,
and the cause of human liberty, which is the cause of God.
Snyder and Moore are known to be our friends— Ave will not be
justly charged with the sin of ingratitude. They have served us
and we will serve them.'
' ' That was the policy then and it is the policy now. And, my
brethren, it will continue to be the policy of the Lord's people.
We have added a little to the mode of carrying out that prin
ciple. Joseph's experience has taught us that it is unwise to
be too frank and candid with our enemies. We have begun early
to hoodwink our enemies in our political policies. Yes, brother
Tolton, the Lord does approve our deception in this and other
policies where the advancement of his Kingdom is at stake ; and
if you don 't cease your opposition to the priesthood in our polit
ical policy, you will apostatize. But if you will fall into line
and follow your file leader, you will be blessed with houses, lands
and merchandise, and you will be rewarded Avith exalted posi
tions in politics and in the Church and Avill inherit eternal life
in the world to come.
' ' Brother Tolton was not at the Gardo House conference Avhen
it was agreed among the Lord's anointed that President Joseph
F. Smith, John Henry Smith, myself and a number of the lesser
brethren who were willing to talk Republicanism, should do
so; while the brethren who could not endorse Republican prin
ciples were to remain silent. Brother John Henry Avas set apart
to take the stump ; brother Joseph F. Avas appointed to issue such
tracts on Republicanism as 'Another Plain Talk' to aid in the
compilation of the 'Nuggets of Truth,' and other Avork of like
character for which he is so Avell fitted. I was set apart to go
quietly among the Saints and plead for A'otes for the welfare of
Zion, and there is no one who can say that I am not zealous
in the performance of that mission. The Lord has inspired
me to the extent that no one will be able to say that I failed to

342 Lights and Shadows of Mormonism
secure Democratic votes for the Republican party when I go
after them. Brother Tolton is about the only real failure that
I have thus far made. Apostle Heber J. Grant was set apart
to occasionally be seen at Democratic meetings, and to talk once
in a while. The reason for brother Heber J. 's selection was
because he doesn't knoAV anything about politics and cares less.
He can 't do the Republicans any harm, and his presence at Demo
cratic meetings will aid us in hoodwinking the Gentile Demo
crats and those of the Alormon Democrats whom we cannot trust
Avith Church secrets.
"Apostle Aloses Thatcher is the only one of the Twelve who
refuses to be bound by the Gardo House decision. If brother
Aloses continues to take the division on party lines seriously, and
continues to oppose the brethren, we will prefer some kind of
charge against him, and by relieving him of his apostleship, will
thus destroy his influence with the Saints. The Lord has decreed
that no sincere Democratic apostle shall teaeh politics, or run
for office until Utah shall be made solidly Republican, or until
such time as there is unmistakable evidence that the Democrats
will be in permanent control of this nation.
"Now, my brethren, some of you will no doubt want to know
Avhy Ave have adopted this political policy of which I have been
speaking. I will tell you.
"Under the pressure of the bigoted and usurping Govern
ment of the United States, we were compelled to issue the Mani
festo suspending plural marriages. Any member of our church
who believes we have abandoned polygamous marriages, and liv
ing with our plural wives, hath not the spirit of God abiding in
him. The Almighty gave that commandment to us and we must
obey it or be damned.
"We were under the strong hand of the Government and had
to get out somehow. The issuing of the Manifesto Avas merely
a part of the programme the prophets of God had agreed upon.
"There AA'as, and is, continual danger that the Congress will
pass an act for a constitutional amendment prohibiting polyg
amy. If that Avere done, the people of the United States would
vote unanimously for the amendment. You know the sectarian
bigots are continually howling about the purity of the home.

The Prophets in Politics 343
Why, my brethren, if the laws now in existence protecting the
purity of the American home' were rigidly enforced, the
preachers would be hurling their pious anathemas at us from
within the walls of the penitentiaries, and there wouldn't be
enough Congressmen out of prison to pass any anti-polygamy
legislation. "But, to return to the subject. If the Congress should pass
such an amendment as that to which I have referred, it could
never be rescinded, and the Lord's purposes would be defeated.
We could never, in the words of brother Brigham, 'force polyg
amy down their throats ' and compel them to say ' it is good. ' In
order to head off anti-polygamy amendments we must have our
rights which mean statehood for Utah. And then to keep it
headed off, we must have influence Avith the Senate of the
United States.
"When we get statehood we will have two Senators. You
know the Senate is numerically Aveaker than the House, and can
be bribed more easily by political influences. In order to obtain
statehood we must divide on national party lines, and in order
to have any influence in politics, we must be in harmony with
the dominant political party; they will then, as I said before,
'cater' for our votes. Politics with us is a matter of quid pro
quo, that is, something for something.
"Now, my brethren, you can understand why the priesthood
asks you to sacrifice your Democratic principles on the sacred
altar of expediency, and in which Joseph the Prophet Avas our
great exemplar. Why, bless your honest hearts, our former
enemies, the Gentiles, are now fawning on us— cringing for
political favors. Rich bankers Avho hope to go to the United
States Senate, eminent editors, lawyers, doctors, railroad mag
nates and others, instead of denouncing us, are crawling on their
bellies in the hope that they will receive political favors ranging
all the way from dog-catcher to Senator. Aly brethren, while I
am on a still hunt for votes for the welfare of Zion, those deluded
fools are shouting themselves hoarse with the cry, 'there is no
such thing as Church interference in politics in Utah.'
"You know that we are colonizing Idaho, Wyoming and
Nevada Avith our people, and you knoAV that Ave have Arizona solid.

344 Lights and Shadows of AIormonism
Each of those States has two Senators ; and when Arizona is ad
mitted into the Union, that will put ten Senators under the con
trol of the church. When that is accomplished, we will hold the
balance of power in the highest law making body on earth.
There will then be no anti-polygamy amendment to the Consti
tution. Even presidential candidates ' will cater to the twenty
or thirty church-controlled electoral votes, and the Saints can
then demand all kinds of favors, even the practice of polygamy
Avith impunity. And, in a close election, we could sell our elec
toral votes for a sum sufficient to build the temple in Jackson
County, Missouri.
' ' Do you suppose for a minute that if we had abandoned polyg
amy, Ave Avould care how many anti-amendments were passed?
"Noav then, brother Tolton, cheer up. Remember that Israel's
God approves of the innocent deception Ave are now practicing.
All that the Saints need to do is to obey counsel, ask no ques
tions; Zion Avill be redeemed and God's purposes realized.
"God bless you all. Amen."
Apostle Lyman's eeclesiastico-political work in Beaver was
barely the beginning of his inspired proselyting, and during
the ensuing two years, or until Utah was well under control
of the vicegerents, Apostle Lyman continued his still hunt for
Republican votes. Whenever convenient, his presence was added
to the imposing array of prophets, seers and revelators usually
on exhibition at conventions, rallies, etc.
In a priesthood meeting similar to that held at Beaver, Apostle
Lyman requested the Democratic brethren of St. George, Utah, to
rise to their feet. It was an almost unanimous rising for Democ
racy. The Apostle then asked the Republicans to rise and three
brethren responded. Brother Lyman,, in substance, then said:
"Brethren, this will not do. There are too many Democrats in
St. George. We want this political division as nearly in the
middle as Ave can make it." And, raising his hand, tilted it
from left to right, indicating his desire to have the political
weight so adjusted that a few ounces of ecclesiastical influence
on either end of the political teeter-board would tip the welfare-
of-Zion end of it downward in obedience to the will of the
prophets.

The Prophets in Politics 345
That Apostle Lyman adopted Apostle John Henry Smith's
tactics of individual political conversions is proved by the fol
lowing : "Fillmore, Utah, October 28th, 1895.
"On the day that William King, father of Judge King, was
buried at Fillmore, Utah, Apostle Francis M. Lyman called at
my residence, Fillmore, Millard County, Utah. After some con
versation he invited me to walk with him, which I did. We
walked along Main street northward for some considerable dis
tance. During the same time Apostle Lyman conversed freely
upon the political outlook and the prospects for obtaining state
hood for Utah. Among other things he remarked: 'Your
brother, Joshua Greenwood, is a staunch Democrat, and it is
only right that you should be a Republican, as it is hardly fair
that you both should be on the same side of the fence.' Con
tinuing: 'AVe will never get statehood unless we get more
Republicans in Utah, and, in fact, Zion needs it.'
"Alma Greenwood."
The incident by which Mr. Greenwood fixes the time of Apostle
Lyman's effort to convert him from Democracy, occurred early
in 1892. At that time Air. Greenwood was Superintendent of
Sunday Schools in the Millard Stake of Zion. His veracity has
never been questioned, nor has Apostle Lyman ever denied the
accuracy of the Tolton affidavit or the truth of Alma Green
wood's statement, by which Apostle Lyman stands convicted
of political treachery, as he has been self-convicted of polygamous
treachery, and all for the "welfare of Zion."

CHAPTER XXXVII
THE PROPHETS IN POLITICS (PRESIDENT JOSEPH F. SMITH) —BEGIN
NING OF THE FIGHT AGAINST APOSTLE MOSES THATCHER
Joseph F. Smith, as a boy of six or seven years of age, was
introduced as the son of Hyrum Smith, one of the Carthage-
jail martyrs of 1844. Again in 1879 Josepli F. Smith was intro
duced as a full-groAvn man (physically), Avho cursed the
"damned Government officials," and AA'ho asserted that the
"Government (of the United States) is as corrupt as its officials.
It is a disgrace among the nations, and will soon be wiped out
of existence." He Avas again introduced as one who endorsed
the Alanifesto surrender of polygamy. He Avas also introduced
as one of the signers of the petition for amnesty. Again he was
introduced as a Avitness in the Reed Smoot investigation in Wash
ington, D. C, and during Avhich he confessed that he had "pre
ferred taking his chances" of punishment rather than to keep
the solemn compact he had made AA'ith President Benjamin
Harrison. By his oaatq testimony he Avas also introduced as one
who preferred to gratify his purely human passions rather than
to obey the laws of God— his own God, and the laws of his
country and State. In 1896 Joseph F. Smith was introduced
as one of the prophets AA'ho asserted that whenever a Saint denies
the right of that monumental traitor, religious fanatic and pledge1
breaker to direct him spiritually and temporally,' that Saint
"lies in the presence of God." He has also been introduced as
a party to the Gardo House conspiracy to obtain statehood for
Utah under false pretenses. It is with real pleasure that
Prophet-Seer-and-Revelator Joseph F. Smith is now introduced
as an inspired politician, an alleged vicegerent of God, seeking
by the most contemptible methods to exchange the authority
of the Government of the United States for the alien government
of the Alormon priesthood over a territorial subdivision in which
there were thousands of men and Avomen who were not volun
tary subjects of the Mormon "Kingdom of God."
346

The Prophets in Politics 347
This subjugation of the Gentiles was to be accomplished by
unparalleled trickery and deception. Joseph F. Smith can also
be fittingly introduced as one of the most vindictive, treacherous,
conscienceless and unrelenting despots that have ever disgraced
the image of his Maker. By his oAVn Avords he has been proved
a traitor to his country and his country's laws. From his sworn
testimony he stands convicted of pledge breaking and laAV break
ing. By his own statements he is self-convicted of conspiracy to
overthrow the authority of his Government, and to substitute
therefor an alien despotism in Utah under the disguise of the
government of a God Avho, if he were really a party to the crimes
of lying, wholesale and stupid deception practised by the Mor
mon ..prophets, would be beneath the contempt of Judas Iscariot.
Not only is Joseph F. Smith a traitor to his country, but he
hates every man with undying animosity Avho would be loyal
to those ideals of truth, honor and patriotism to which he, him
self, has been so conspicuously false.
There was one among the apostles who believed in the sin
cerity and sacredness of the Manifesto surrender, the prayer for
amnesty and the division on national political lines. He was
not present at the Gardo House conspiracy, and Avhen he after
wards learned of the deception involved in that secret conclave
of "holy traitors," refused to be bound by its terms. For his
loyalty to truth, honor and patriotism, and to his God, Moses
Thatcher was hounded by Joseph F. Smith and others of the
prophets. No stone was left unturned to discredit Apostle
Thatcher in the estimation of his people by charging him with
being "out of harmony with his quorum" (a distinguished
honor), and with being an apostate at heart. During five
years the prophets attempted to disguise the real cause of
their attacks on Apostle Thatcher. Hints, innuendoes and
vicious reports were secretly circulated among the Saints, which
were assigned as the real cause for Aloses Thatcher's "lack of
harmony with his quorum." The actual cause of his offending
was, however, because he could not indorse the terms of the
Gardo House conspiracy, and because he was the one apostle
that "refused to take counsel as to how the people should be
divided up politically. ' ' Apostle Thatcher 's attitude in the mat-

348 Lights and Shadows of AIormonism
ter of apostolic participation in politics can best be stated in
his own words as given in his testimony before the Senate Com
mittee on Privileges and Elections (Proceedings, Vol. I, page
941) :
"I had personally apprehended a good deal of trouble in
Utah in respect of political matters pending the division of the
Liberal and People's parties and having that in view, I formu
lated a document something like this. Of course I shall not use
the exact words; I am quoting from memory."
The Chairman: "You have not the original document?"
Air. Thatcher: "No, sir, I have not."
The Chairman: "Proceed."
Air. Thatcher : ' ' But it was substantially as follows :
" 'Whereas, the members of the Mormon Church of Jesus
Christ of Latter-day Saints in Utah compose the majority of the
citizenship; and
" 'Whereas, over the discussion of the political matters there
are liable to arise acrimonious discussions leading to criminations
and recriminations, alienations, heartburnings, and the breaking
up of long established friendships; Therefore, be it
" 'Resolved, That no member of the first Presidency, or of the
Twelve Apostles, or of the Seven Presidents of the Seventies
shall engage in partisan politics at all, but shall hold themselves
aloof, always ready to pour the oil of the Gospel upon the trou
bled political waters as they may be in the future. '
"As you will see, in the correspondence to which I refer and
in the rule also, I think, there is a direct reference to this sub
ject. It may therefore be understood that that was held by those
A\rhom I have mentioned as being a rule that would be well to
follow ; but subsequently pressure, no doubt, on the part of the
tAvo political parties was of such a nature as to make it almost
impossible to remain in the status ; and the rule, whether by per
mission or otherAvise, of those who had — I will not call it a rule,
but the idea advanced — was gradually passed over, and influ
ential members high in the church engaged more or less in polit
ical work ; my friend Mr. Roberts for one ; Mr. John Henry Smith
Avas very active. Mr. Roberts on the Democratic side — "
Air. Worthington. "They were both apostles then?"

The Prophets in Politics 349
Air. Thatcher: "No, sir. Mr. Roberts was one of the seven
presidents of the seventies quorum." v
P'he Avise policy enunciated by Mr. Thatcher in the above
excerpt, was generally understood to be the one to which the
prophets Avould rigidly adhere. But, as has already been proved,
Apostle Lyman began his ecclesiastico-political work within
twelve days from the date of the political division. Also it has
been shown that Apostle John Henry Smith Avas early in the
political field for the "welfare of Zion."
As a further example of Apostle Thatcher's desire to remain
out of politics, the following is clipped from the Salt Lake
"Herald" of July 31st, 1891:
"The Democrats held a rousing meeting at the Salt Lake
Theatre last evening.
' ' PI on. Moses Thatcher was there as a listener. While the meet
ing was being adjourned the vast audience demanded that he
speak. "Air. Dyer stepped fonvard to say that the meeting was at
an end, but cries for Aloses Thatcher resounded from all parts
of the house, and Air. Thatcher finally stepped to the front and
said: ' ' ' For reasons Avhich I think sufficient I have taken no active
part in this campaign— not because I Avas not in sympathy with
the grand old Democratic party, but because there are many
people in Utah and throughout the length and breadth of the
land, who belieA'e the Church dominates the state in Utah.
Because of the ecclesiastical position which I occupy I desire to
say no word in this campaign, but look to these gentlemen for
the educating of the people.
" 'A great hero of many battles who had shot and shell tear
up the ground at his feet, and who had seen the blood of those
who Avore the blue and gray flow in streams, said to Lee when
the latter surrendered and handed him his sword: "No, Gen
eral, not a horse or a mule. You will need them all for your
spring plowing." It is a glorious thing to be magnanimous.
You may look on that picture and then turn and look on this.
The Mormon people are sincere. (Tremendous applause.)
" 'AVe trust the Gentile Democrats and Mormon Democrats

350 Lights and Shadows of AIormonism
alike, because they cannot go back on their promises without stul
tification. Stultification is dishonor, and to us dishonor is worse
than death. (Prolonged applause.) I am opposed to union of
church and state and always have been. (Applause.) It cannot
exist under the American system of government. (Applause.)
" 'We have never been understood, but thank God we Avill
be.' "
There is nothing in the nature of politics in the above clip
ping; just the manly statement of the relation that apostles
of the Lord should bear toAvards the participants in a struggle
in which thousands of devout folloAvers would be the contest
ants. Apostle Thatcher's remarks also contained an unambiguous
declaration for the divorcement of church and state, and of his
entire confidence in the integrity of the Alormon people.
During the succeeding ten months Apostle Thatcher was not
heard from in politics. But owing to the persistent stumping of
Apostle John Henry Smith, and the gum-shoe proselyting of
Apostle Lyman, and at the earnest, insistent solicitations of the
Democratic leaders, Apostle Thatcher delivered a speech in the
Ogden Opera House early in Alay, 1892. The occasion was that
of the Territorial Democratic convention to elect delegates to the
National Democratic Convention.
Air. Thatcher's speech Avas devoted mainly to historically trac
ing the efforts of the people to free themselves from the despot
ism of ages, and their triumph in the establishment of personal
liberty on this continent. Only his closing remarks can be given,
but the careful reader will discern several home-thrusts at those
who were responsible for the unique political conditions to be
hereinafter more fully discussed. The following is a verbatim
report of the latter part of Afr. Thatcher's speech:
"An autocrat aaIio Avith a nod may condemn to exile and to
death one or a thousand subjects, but Avho is utterly unable to
save from starvation millions of his people, may not behold the
impending danger, but like the ever increasing avalanche, it is
gathering force and will bury deep oppressors. The hardy Scot
upon his highland hills calls for home rule. The descendant of
the oppressed and wronged Irishmen who carried seaweed from
the wave-Avashed shore of his Emerald isle, high on the mountain

The Prophets in Politics 351
top, and there on the barren rocks, made his garden bed and
then paid rent to the lord of the manor, cries for home rule.
The Canadian, our northern neighbor, turns his eyes to the land
Avhence came the warming chinooks and asks for home rule, and
distrusted, down-trodden, office-ridden Utah claims as her birth
right, home rule ! Will she get it ? Yes, and statehood too, if
her people stand firm in their honest convictions and have the
courage to maintain them. Pleart to heart, shoulder to shoulder,
each right hand to our friends and Avrong hand to no man, and
Democratic home rule will yet Avin.
"If there be devious and doubtful paths to tread; if there be
secret messages to deliver; if there be plots and plans as dark
as the skin of the founder of the party of 'great moral ideas,'
let no Democrat follow those paths. Let no Democrat either
conceive, receive or deliver such messages. Let no Democrat
concoct or folloAV any plan upon which he Avould be ashamed
to have the sunlight of midday shine. A true Democrat Avill
give even to his political opponents thirty-six inches to the yard
and sixteen ounces to the pound. And he will not be less hon
orable than the gambler who deals fair, and the horse racer who
starts fair, or the pugilist who hits fair. That there may be
corrupt men in the Cabinet, in the judiciary, in the Senate and
in the House might be conceded, but no mistake could be more
fatal in political parties in Utah than the supposition is, in these
quarters, or among the people of the Union, the rule and not
the exception. For entertaining such ideas we might be led to
think all things in politics, as in war, are fair, and thus feeling
we might do things that would make a Quay or a Dudley, even,
blush for shame.
' ' ' The Lord God worketh not in the dark, and secret combina
tions are of the devil. ' So declares the Book of Alormon. Satan
and Cain were oath-bound. No honorable, conscientious Demo
crat will follow in the footsteps or copy or follow the example
of either. It is better to be honest than by dishonesty to be
chief. Each individual is the maker of his own character. Repu
tation is a football with which an idiot may play. 'He that
steals from you your purse steals trash; 'twas yours, 'tis his;
and has been slave to thousands, but he that filches from you

352 Lights and Shadows of AIormonism
your good name robs you of that Avhich not enriches him ana
makes you poor indeed.'
"A word in conclusion about the Utah sugar bounty and the
action of the Utah Legislature respecting it. I am a Democrat
and do not believe in the doctrine of protection, nor the Gov
ernmental bestowal of bounties. I regard them as extremely
pernicious and dangerous to the peace and happiness and liberty
of the people. I am in perfect harmony with the action of the
Legislature on that matter. I am of the opinion that I have
paid for as much stock in the Utah Sugar factory as all ray
.Republican friends in Cache County together have purchased.
Taking a narrowly selfish view of the matter, I should derive all
the bounty I could get, both from the General Government and
from the Territory. But AA'hen I visit the homes of the people,
not those where the fatted calf is killed to gratify the epicurean
taste, but the home that has no fatted calf, and from whose f eAv
chickens comes the only revenue by which the family secures life 's
necessaries or meets the demands of conscience in contributing
to sacred things ; homes AA'here, if gaunt poverty does not there
hang his tattered mantle, the children at least thrust their sock-
less feet into well-ventilated shoes ; homes Avhere burlap or rags
fill the sash Avhere once the ten-cent pane admitted light; homes
where disease gathers the SAveat of death and where proper nour
ishment might bring back the bloom of health ; homes from the
roof of which broken shingles have fallen and through which the
chilling storm beats; homes around Avhich there is neither shrub
nor flower to comfort ; homes for years innocent of paint ; I say
Avhen I visit such, and I knoAV where they are, I could not con
sent that their owners pay a single nickel of extra tax in
order to put a bounty in my pocket. No, gentlemen, rather
than endorse under these conditions a tax on the people aggre
gating no more than one per cent, on my personal investment
in the Utah Sugar factory, I would prefer to distribute among
the worthy poor the remaining ninety-nine per cent. I believe
in encouraging home industry, and in that regard am not
ashamed of my record ; but I do not believe in bounties that take
from the many to give to the few, and from the poor to give to
the rich, and which are, in my opinion, as much opposed to

The Prophets in Politics 353
business sense as they are to public morality. At times it
requires courage to float with the current. To fly against the
current requires fortitude that all men do not possess.
He who kisses the hand that smites him is a menial. He that
craAvls in the dust before them that distrust him is a craven.
The brave and always generous Democracy should be a poetic
contrast, like the merry brook that, gushing joyously from the
mountain top, leaps down the jagged rocks and sends refresh
ing sprays high in the heated air. Its mossy banks nourish the
roots of the beech and the birch, the willow and the elm as it
threads the dusty plain in its bounding course to the restless
sea : What does it want with high protection Avails ; with cen
tralization, monopolizing blessings in the songs of its rippling
waters? But hard by its passing Avas a great motionless pool
that gave forth no outfloAv ; and it said to the brook : How fool
ish not to husband your supply. Know you not that the Avinter
winds have garnered scanty drifts on the mountain top ? The
heat of the summer will dry you up. Join with me.' But when
long days came and the heat beat heavily doAvn, the birds came
and washed their plumage and quenched their thirst in the lim
pid AA-aters of the laughing brook, then warbled praises to their
Maker. LoAving cattle cooled their weary feet as they rested
beneath tho grateful boughs made rich with foliage from the
moisture of the brook now shaded in its way to the sea, and out
of the sea rose mists Avhich formed into clouds, and balmy
breezes caught them up, and wafted them into the mountains;
they poured their treasures right into the sources of the brook,
saying: 'Freely you gave, freely receive;' and life and plenty
were the songs it sang. But the pool Availed around by pro
tection and filled by forced bounty gifts lay sweltering in the
noonday sun until it appeared as molten glass. Then came upon
its surface green slime, and miasma rose on the air from its
bosom, to scatter disease and death. Huge frogs came out of its
depths and croaked a requiem to its mistaken economies as
day by day the king of light dried up the pool, until tadpoles
craAvled in the slime of its waterless depths. Which will the.
people of Utah choose? The generous, never-dying brook, or
the disease-engendering pool? They gave answer last August,

354 Lights and Shadows of AIormonism
and if I know them noAV, as I have known them in the past, their
reply will be unchanged next November, and lifted high in the
air their tones Avill mingle with the voices of a great people
proclaiming that, in this divinely blessed land, Democracy, the
pure, the simple, the free, is king."
The exact wording of Air. Thatcher's concluding remarks can
not be given, from the fact that they were not stenograph! call y
reported. The Ogden "Post" of May 15th, had the following:
"We have got a hard fight. It commenced before we came
hero. Did you ever hear about tbe rebellion in heaven ? That
was on account of Lucifer wanting centralization of power. The
Saviour advocated Democracy, and wanted to give to all men
their liberty to decide for themselves what course they should
take. Lucifer was the very embodiment of Republicanism."
And the Ogden "Standard" of Alay 15th, had the following:
"It is simply the question of man's love for power against the
liberties of the people. This fight began in heaven when the
liberties of the people were sought by Satan, who said : ' Give
me thy power and I AA'ill force every man to bo saved.' If Satan
had had his way we would all be Republicans. It's slavery on
one side, freedom on the other."
AVhether the above remarks, credited to Mr. Thatcher, Avere
intended as an illustration of principle, or to the strenuous
efforts of some of the Mormon chiefs to retain their despotic
political poAver is not material. But one thing is certain, Aloses
Thatcher's speech forced some of the prophets to sit up and
take notice. As soon thereafter as their ability would permit,
President Josepli F. Smith and Apostle John Henry Smith sent
the following letter to the Ogden "Standard":
"Editor of the 'Standard': Our sense of political justice and
self-respect AA'ill not permit us to pass in silence certain utter
ances of Hon. Aloses Thatcher in the recent Territorial Demo
cratic convention in the Ogden Opera House, wherein he would
seek to make comparisons of the origin of the Republican and
Democratic parties Avhich are seriously unfair to the former.
(2) "If there is any thread in Air. Thatcher's address, it is
most plainly manifest in his attempt to number the Saviour of
mankind as a member and almost a founder of the Democratic

The Prophets in Politics 355
party and to give Lucifer and the Whig and Republican par
ties to each other. In solemn terms we wish to here and now
resent all such profaning of the name of Jesus and all such
unjustifiable aspersions upon the party to which our ancestors
and ourselves have given our devotion and confidence.
(3) "To connect our Lord in a position of responsibility with
the Democracy might be so construed as to hold Him responsible
for the innocent blood of our martyred kindred and friends ; for
it is a fact Avhich cannot be gainsaid that the controversies, in
which our relatives and companions have been murdered, have
been in localities where Democrats held sway, and when the
dear ones avIio have sealed their testimony with their blood shall
stand before the judgment seat to accuse their slayers their fin
gers will be pointed at men who Avere Democrats on earth. And,
therefore, Ave do not Avish to countenance any attempt to lay upon
the Redeemer the burdens of the Democracy.
(4) "To make the Whig and Republican parties the lineal
descendants and creatures in a political sense of Satan, is to
attribute to the arch-enemy a veneration for peace and a regard
for human life ; for the controversies which our friends and our
selves have had with those parties have been settled without
mobocratic assassin violence and the members of those parties
do not appear before our eyes with their hands reeking in the
blood that was precious to us. And as Ave do not believe that
Satan animates his children to thus abide by law, we do not
approve of classing him as the founder, or progenitor of 'the
founder, of the party of great moral ideas.'
( 5 ) "In our veins courses the blood of some heroes and mar
tyrs for country and for Christ, and not one drop of it in any
real or figurative sense can be traced to Satanic origin.
(6) "In having said so mueh, we wish to have no miscon
struction placed upon our words. We do not claim that either
party is the party of Jesus or that either party is the party of
Lucifer, for we believe that political parties are mortal in their
character and that they and their adherents should be judged
by the Avords and deeds of their age and not by the rebellion
n lieaven, and Ave believe that political addresses ought to deal

356 Lights and Shadows of Mormonism
in political matters solely and ought to leave theological mat
ters alone.
(7) "No true friend of ours will misunderstand this letter
or the motives of self-defense Avhich prompt it, nor will any
friend misconstrue our future silence, if we make this document
our answer for one and for all the attacks Avhich we deem as
unwise and unnecessary as they are unjust.
(8) "With Mr. Thatcher's oration in general we have no
desire to take partisan issue at this time, although we believe
that Ave might successfully maintain such issue. The full
address received careful and considerate treatment by the editor
of the Ogden 'Standard' in Sunday's issue of his paper, and
we cordially commend to the people of Utah that they read Air.
Thatcher's address and the 'Standard's' criticism.
"Joseph F. Smith,
"John Henry Smith,
"Republicans and descendants of Whigs.
"Salt Lake City, Alay 23d, 1892."
Had Bombastus Furioso and his cousin, Bombasticus, been real
characters, they could not have Avritten a more self-exalting
reply to Aloses Pnatcher's Ogden Opera House speech than that
of the grandiloquent, magniloquent effusion of the Messrs. Smith
above quoted.
In paragraphs one and tAvo (numbered for convenience) the
Alessrs. Smith assume, in grotesquely important verbiage, to be
the special defenders of the Whig and Republican parties. But
that was merely buncombe and for the express purpose of fool
ing the Republican Gentiles into the belief that the Messrs.
Smith, mushroom-like, had grown up in the night from rabid
adherents of the alien Alormon Kingdom of God to that of the
full stature of free-born, full-fledged, American citizens, and
always-had-been-never-to-be shaken partisan Republicans.
But the kernel in the nut is found in paragraph three, and
clearly proves that those prophets rushed into print for the
express purpose of refreshing the memories of the Saints regard
ing the martyrdom of Joseph and Hyrum Smith, the massacre
of the Saints at Haun's mill and the persecutions in Missouri
and Illinois, and for the purpose of arousing the prejudices and

The Prophets in Politics 357
passions of the Mormon people against the Democratic party.
The appeal to passion, as before pointed out in the stumping
of John Henry Smith, and as will be hereinafter shown, was the
favorite argument of the Smiths during the several years they
were before the public as inspired politicians. It was also a
hint as to how the vicegerents expected the Saints to vote.
A careful reading of the garbled report given by the Ogden
"Post" and the Ogden "Standard," as hereinbefore quoted, of
Apostle Thatcher's reference to the respective policies of Christ
and Lucifer, will convince any unbiased mind that there was
nothing in his remarks that could justify the hysteria that per
meates the entire Smith creed.
An unbiased reading of the two prophets' replies to Hon.
Moses Thatcher should convince anyone that his greatest crime
was that of being a Democrat, and his greatest misfortune is
that he is not a relative of the Smiths.
But there was a deeper and darker motive in the two Smith
prophets' uncalled-for attack on Aloses Thatcher than that of
mere spleen, or the arousal of ancient prejudices and passions
in the hearts of the Saints. It Avill be remembered that in the
Gardo House conspiracy it was agreed among the prophets that
none but Republican prophets were to go out among the people
and talk politics ; that President Joseph F. Smith said that Moses
Thatcher's attitude all through the political fight in Utah could
not be justified ; that he had been the one apostle who had refused
to take counsel as to hoAv the people should be divided up.
Aloses Thatcher Avas an apostle, he was also a Democrat and the
only apostle-Democrat who had publicly defended the principles
of his party. The Messrs. Smith knew that brainy, sympathetic
and eloquent Apostle Aloses Thatcher on the stump for Democ
racy would more than offset the combined efforts of President
Joseph F. Smith and Apostles Lyman and Smith, the three
prophets who had been "set apart" in the Gardo House priest
hood meeting to " go out among the people and preach the gospel
of Republicanism." Therefore, Apostle Thatcher must be dis
credited, and that bitter, senseless screed in the Ogden "Stand
ard" advised the Saints throughout Utah that Moses Thatcher
AA'as under the ban, that he was "out of harmony" with his

358 Lights and Shadows of Mormonism
brethren of the twelve and first presidency. Joseph F. Smith
and John Henry Smith knew that, so far as his future apostleship
was concerned, Moses Thatcher had been eliminated from poli
tics, and that apostolic Republican stumpers and gum-shoers
Avould thereafter have a clear field among the Saints.

CHAPTER XXXVIII
"nuggets of truth "— contemptible political methods of
church-republican party
Each political party made an early debut in Avhat Avas to be
a "campaign of education" in 1892. Charles Crane, a wealthy
sheep raiser of Kanosh, Millard County, Utah, was elected chair
man of the Republican Territorial committee. Mr. Crane was
a strong, aggressive Gentile, a former insatiable "Alormon eat
er," unscrupulous in his political methods, ambitious for polit
ical honors, and as such became a servile tool and agent of the
prophets in their gum-shoeing of the Territory for votes for the
"welfare of Zion." In that work Chairman Crane had an able
adviser and confidant in President Joseph F. Smith.
Early in the campaign, Democrats were startled by the appear
ance of a twelve-page pamphlet entitled, "Nuggets of Truth,"
and of which the following is a front-page f ac-simile .
As the reader will readily recognize, the front page carries
the portrait of Joseph Smith, the Prophet. On page two and
part of page three are quotations from the first Prophet's
speeches and writings on States' rights and constitutional govern
ment, which declared for the intervention of the Federal power
AA'henever in the opinion of the chief priest and his advisers, the
State officials were lax in protecting the lives and property of
the citizens of such State. Then follow quotations from, and
a portrait of, Brigham Young, who, like every intelligent Ameri
can citizen, and especially of newly settled localities, was an
advocate of agriculture and home industry. There is not a Avord
or sentence in those quotations from the great pioneer that war
ranted any conclusion as to his political preferences. Yet, the
heading of one of those quotations is: "President Brigham
Young as a Republican Protectionist." Then follow succes
sively the portraits of Presidents John Taylor, Wilford Wood
ruff and Joseph F. Smith, and quotations advocating home
359

NUGGETS OF TRUTH

-AND-

GEMS FROM THE SPEECHES AND LETTERS OF
THE LEADING *MINDS OF UTAH

(PAST AND PRESENTl

"All our wrongs have arisen under the Democratic
power and authority, and I have sworn that this arm
shall fall from my shoulder, and this tongue eleave^
the roof of my mouth, before I will vote for,, them." "*
PROPHET JOSEPH SMITH,

"Nuggets of Truth" 361
industry and manufactures. The effort at deception even went
so far as, in one instance, to interpolate a paragraph advocating
Republican protection that is the offspring of the compiler's
brains, and palmed off on the unsuspecting Saints as the utter
ances of a prophet.
On the last page of "Nuggets of Truth," is a wood cut por
trait of Frank J. Cannon, son of President George Q. Cannon,
and one of the brainiest and most brilliant writers and speakers
in Utah. Air. Cannon was the Republican candidate for dele
gate to Congress from Utah, and who left the Republican party
in 1900 and became identified with the free-silver Aving of the
Democratic party.
In justice to Air. Cannon, according to his personal statement
to the writer of this volume, he did not approve of such cam
paign methods as the issuance of the "Nuggets of Truth." Said
.Mr. Cannon:
"I Avas at Echo station, Summit County, Utah, when I first
saw a copy of 'Nuggets of Truth.' I immediately wired Chair
man Crane to Avithdraw that pamphlet from circulation or 1
would withdraw from the Republican ticket."
But Air. Cannon's protest was too late; "Nuggets of Truth"
had been mailed in franked envelopes to every part of Utah.
Along with the pamphlets there went to every county Republi
can chairman a copy of the following circular letter :
"Salt Lake City, Utah, . . . ., 1892.
' ' Dear Sir : The literature I this day send you it is desired
shall be placed in the hands of every man that is identified with
the Republican party.
"It is also desired by us, that in order to reach the home of
every man in the Territory of Utah, one copy of this work shall
be placed within his reach.
"I would suggest the Sunday Schools, the elders' meetings,
or church meetings, as the best means of attaining the desired
result. "This will admit of no delay and must be attended to promptly
and at once.
"Charles Crane,
"Chairman R. T. Committee."

362 Lights and Shadows of Mormonism
And under the instructions of Chairman Crane, it is hardly
necessary to add that "Nuggets of Truth" was circulated
through the agency of Alormon Sunday Schools, M. I. A. meet
ings and by carriers to the homes of every Mormon family in
Utah. The then chairman of the Millard County Republican
connnittee sent letters to each of the precinct chairmen request
ing them to "use the enclosed pamphlets, 'Nuggets of Truth,'
on all the old mossback Nauvoo Democrats." The memories of
those aged Alormons had been dimmed by the passing of fifty
years filled to overflowing with an incessant struggle for exis
tence, and they became easy dupes to the misrepresentation and
lent their aid to its circulation.
The presence of Josepli Smith's portrait in the "Nuggets of
Truth" was an infamous act of political deception. The fact is,
the founder of Alormonism was a Democrat and ran for Presi
dent of the United States on a platform that declared for "free
trade and sailors' rights." And there were many, if not all,
of the Alormon leaders that knew the founder of Mormonism
was a Democrat. And among them was Joseph F. Smith, the
present chief prophet, seer and revelator of the Mormon church,
a man who is ever insistent in his defense of "truth," "virtue"
and general "morality." President Smith knew that copies of
"Nuggets of Truth" were being circulated among his people.
He knew that the portrait of his martyred uncle was there for
the purpose of deceiving his people.
President Smith knew that a lie in pictures was being cir
culated for the express purpose of changing the political status
of Utah. Joseph F. Smith and his confederates in that das
tardly crime cared not for the rights of those Gentile Democrats
who Avere im'esting their time and money in that campaign.
What did the political rights of a few "assassins of virtue,"
"tarantulas" and "enemies of the Mormon people" amount to
when the "welfare of Zion," involving the political supremacy
of the church, was on the other end of the political teeter board?
And why should Alormon Democrats protest? Were not their
political rights subordinate to their spiritual welfare? And
was that not being carefully guarded by those alleged "holy"
conspirators against political liberty? While that inexpressibly

"Nuggets of Truth" 363
infamous outrage on his people was being perpetrated, Joseph
F. Smith was silent. By his silence he became a party to the
crime, no matter whether or not he had foreknowledge of its
meditation. By his silence he consented to have the portrait of
his uncle do lying duty as a political decoy to Mormon voters,
who, without exception, tenderly reverence the man who died
at Carthage.
But President Smith had foreknowledge of the crime. He
had become the patron saint of the Republican party, and was
in almost daily conference Avith the then Republican Territorial
chairman.

CHAPTER XXXIX
JOSEPH F. SMITH "WAVES THE BLOODY SHIRT " — SAMPLES OF
"inspired" "political" HOG-WASH LADLED OUT
TO THE SAINTS
Afany of the Democratic leaders, inspired by prophetic exam
ples and impelled by self-protection, in a lesser degree imitated
the campaign methods of the prophets, seers and revelators in
their efforts to appeal to the Saints.
On October 11th, 1892, Charles W.. Penrose, an able writer
and speaker (since risen to the apostolate), published a defense
of Democratic principles in the Salt Lake "Herald." Elder
Penrose incidentally referred to the friendly policy of the
National Democratic party towards the Mormon people. Elder
Penrose's argument AA'as no doubt written to offset the state
ment of the Messrs. Smith in "reply" to Hon. Aloses Thatcher's
Ogden Opera House speech, and to "Nuggets of Truth."
There was, hoAvever, nothing in Air. Penrose's remarks that
appealed to the passions of the Saints. His argument was
chiefly along constitutional lines. Elder Penrose was a promi
nent Alormon, and in order to minimize the influence of his "Plain
Talk" in the "Herald," Mr. Joseph F. Smith published "An
other Plain Talk" in pamphlet form. The pamphlet contained
eighteen pages, and, as usual with Mr. Smith, his argument con
sisted principally of senseless abuse and hair-splitting frivolities.
Of the latter, one sample only will be inflicted on the reader,
Avhich is found on page three and reads as follows :
"It is a historical fact that Thomas Jefferson, who is held
up today as the great apostle of Democracy, ran for President
of the United States as a republic (an), and did not seem to be
ashamed of the title."
The latter portion of Air. Smith's pamphlet deals Avith the
principles and policies of the Republican party, and is such an
essay on political economies as could reasonably be expected
from a fourteen-year old school-boy. 364

Joseph F. Smith "Waves the Bloody Shirt" 365
The reader's pardon is invoked for the voluminous quotation
from Mr. Smith's pamphlet, which is made for the purpose of
silencing charges that the inspired author of "Another Plain
Talk" Avas not given a square deal.
The paragraphs are taken consecutively from the prophet's
pamphlet, but are herein segregated and numbered in the inter
ests of clearer discussion.
On page four Mr. Smith's argument begins and proceeds as
follows :
(1) "That my readers may obtain a fair understanding of
Ibis and see what foundation there is for the statement
that they all ought to be Democrats, I desire to examine as
briefly as possible the history of the Democratic party, and its
action towards Utah since this Territory Avas settled. I might,
to do full justice to the subject, go back to the days of Missouri
and Illinois ; but this would introduce an element into the dis
cussion perhaps not altogether profitable. I therefore, will omit
all reference to events Avhich occurred before the pioneers came
to Utah ; though in doing so, I leave out a great many points that
would add force to my arguments."
That Mr. Smith's "arguments" were to be an appeal to the
prejudices and passions of the Saints, instead of to their brains,
is indicated by his reference to Alissouri and Illinois. For an
impartial statement for the basis of Air. Smith's arguments
against the Democrats of Missouri and Illinois the reader is
referred to former chapters herein on those matters. And if
those Alissouri and Illinois arguments were not altogether profit
able, but, because of their similarity, Avould add force to his
arguments, why did Air. Smith omit them?
(2) "After the settlement of Utah the first administration
that came into power Avas the Whig administration of Taylor-
Fillmore. General Taylor died and Alillard Fillmore, the Vice-
President, became President of the United States. Let it be
said to the credit of that AA7hig administration that the people
of Utah then had tangible home-rule granted to them. Fill
more's administration consulted the wishes of the Territory as
to avIio Avas the man of all others among them whom they would
prefer to be their Governor. Brigham Young was their choice,

366 Lights and Shadows of Mormonism
and Avithout hesitation President Fillmore appointed that dis
tinguished man as the Governor of the Territory. Such acts
as these speak louder than words and empty professions. Has
the Democratic party, Avith all its pretended home rule, ever
done as much for us as that?
(3) "I am aware that home rule is a favorite theme with
Democratic politicians ; and this recalls that monumental absurd
ity of that so-called home-rule bill now pending in Congress.
The measure is clumsy, ridiculous, and un-American. The whole
realm of legislation offers no parallel to it. It is a monster,
and it is an insult and a sham, in that it proposes, not to loosen
the chains in which the people are now held, but to gild them
with coin Avrung from their hard-earned substance. Am I not
justified in judging Democratic pretensions and ideas of home
rule by that measure? AVhen framed, its existence was kept
secret. A knot of Democrats conceived the thing in darkness, in
Salt Lake City, and its birth took place when introduced into
the House of Representatives. Its parents had reasons to be
ashamed of it; for the best plea urged in its favor was that it
Avould furnish the people of Utah a time of probation under
AA'hich, forsooth, they could exhibit their fitness for self-govern
ment. This Avas the estimate placed upon the people of Utah by
this Democratic measure. And yet it is thought to be such a
superior specimen of Democratic home-rule measures. It pro
poses a form of State government Avithout the power thereof.
It increases the burdens of the people without giving them a
voice in the affairs of the nation, and furnishes places for a lot
of hungry politicians at the expense of the people."
Paragraph tAvo is merely a prefatory contrast to his charges
in paragraph three, and the spirit of each is a characteristic
Alormon plea for unbridled license to supersede the laws of the
United States with the dictum code of the prophets. And any
thing that did not permit that license Avas tyrannical — not home
rule. Air. Smith's vehement denunciation of the Utah home-rule
measure is as false as it is characteristic of his general utter
ances. And the very thought that, after forty years of defiant

Joseph F. Smith "Waves the Bloody Shirt" 367
law breaking on the part of the Lord's vicegerents, they should
be given a ' ' time of probation, under which, forsooth, they could
exhibit their fitness for self-government," was monstrous, "an
insult and a sham ! ' '
(1) " In 1856 the Republican party came into existence. Gen
eral Fremont was the Presidential candidate of that party.
Against him the Democrats pitted James Buchanan. James
Buchanan was elected. Then the Democratic party shoAved how
much love it had for the people of Utah. The first act Avas to
remove Governor Young. That Avas its way of showing its
regard for home rule. Next, it sent an army with the avowed
intention of crushing the people of Utah. Perhaps the meanest,
most oppressive and heartless officials with the exception of the
Governor, that Utah Avas ever cursed with, came at that time
as the representatives of Democracy. The Republican party
had assailed polygamy in its platform ; but the Democratic party
undertook to show the country that it could go far beyond the
Republican proposition — it would attack the whole structure
and destroy the AA'hole Alormon institution. This was the illus
tration Avhich the people of Utah then had of Democratic love
for the constitution, and their rights as a people.'-'
In his pious efforts to fool the Saints for the "welfare of
Zion," Prophet Joseph F. Smith in paragraph four, utters a wil
ful falsehood when he says ' ' the Republican party had assailed
polygamy in its platform." That incident did not occur until
five years after the "Democratic" expedition to Utah. But
Joseph F. Smith is ever consistent in that he Avas never known to
hesitate to lie for the ' ' welfare of Zion. ' ' And in order to prove
his further falsification, it is Avell to restate the reasons for the
removal of Governor Brigham Young, the sending of the army,
etc. Utah was under the rule of a theocracy that affected to be
superior to that of the Government of the United States. Gov
ernor Young Avas ruling Utah under the prophet-" kingship "
of President Young. Blood atonement was not only openly
advocated from the Tabernacle pulpit, but was frequently
enforced. Federal officers Avere threatened and bulldozed until
they dared not enforce the laws except by and with the con-

368 Lights and Shadows of Mormonism
sent of the prophets. Many of them fled for their lives. An
army was necessary in Utah to protect the representatives of the
Government in their enforcement of the law. Had the Buchanan
administration desired to crush the Church it would have
sent a larger force than 2500 men.
It is here pertinent to ask President Joseph F. Smith if the
"meanest, most oppressive and heartless (Democratic) officials"
from 1850 to 1857 were any worse than the "damned scoundrels"
—"cursed Government officials" that plagued the polygamous
prophets from 1860 to August 10th, 1879, when Prophet Joseph
F. Smith uttered the above words within quotation marks?
(5) "Mr. Penrose makes the statement that the Democratic
party has been the friend of Utah in all its efforts to secure its
rights. Will the truth of history bear this out?
( 6 ) "It must always be borne in mind, in considering the
actions of the two great political parties towards Utah, that the
impression was general and well grounded up to a recent date,
that the Alormon people were hopelessly Democratic. The
Republican party, therefore, viewed them as their political oppo
nents. They had nothing to expect from them politically, and
they treated them accordingly. On the contrary, the Demo
cratic party had every reason to believe that the Mormon people
were Democrats. Now, in contrasting the treatment of the two
parties toward Utah, this fact should not be lost sight of. The
Democrats had every reason for treating us as political friends ;
the Republicans as political opponents. I feel free in saying,
that, remembering this fact, we have been treated better in Utah
by the Republicans than we have by the Democrats."
Politician Smith's ideas of political morality are beautifully
illustrated in paragraph six. Extract the Smith verbiage and
the residuum is :
The Democrats regarded the Mormons as their political
friends, therefore Democratic officials should have been recreant
to their official oaths to enforce the law, and merely winked at
the sins of the prophets. And because they did enforce the laAV
against their political friends, they are tenfold worse than the
Republican officials who enforced the law against their political
enemies.

Joseph F. Smith "Waves the Bloody Shirt" 369
In the following paragraph Prophet Smith again exhibits a
hankering to discuss the "unprofitable" subject of the Missouri
and Illinois persecutions:
(7) "I assert this, and it cannot be truthfully denied, the
greatest sufferings and miseries which the people of Utah have
endured, those Avhich have entailed the greatest loss and sacri
fice, have been experienced under Democratic administrations.
(See "Mill. Star," Vol. XXI, p. 829.)
(8) "As I have already said, it was under a Whig adminis
tration that Utah Avas created a Territory. This was in 1850.
During the forty-two years which have since elapsed there have
been three Democratic administrations— those of Pierce,
Buchanan and Cleveland. Of Pierce's administration it need
only be said that there Avas no agitation of Utah's affairs and
she attracted no attention. But of Buchanan's administration,
who can describe the sufferings of the people of Utah under it?
After the lapse of thirty-four years, it chills my blood to think of
them. Another exodus of all our people from the northern settle
ments in the inclement spring of 1858— homes abandoned— an
other launching forth to seek new homes. Alen, Avomen and chil
dren fleeing fro man army Avhose threats of outrage and violence
were borne to their ears by every breeze from the east. The recol
lection of the acts of mobs was then too recent to permit any in
difference to prevail. Those who took part in those scenes, and
yet live, cannot forget them. This was an exhibition, pure and
simple, of Democratic rule. Shall Ave take that as furnishing
reasons why the people of Utah should be Democrats? I doubt
if my friend Penrose himself would be so ardent in presenting
his reasons in favor of Democratic rule if, instead of being in the
kingdom of Great Britain and under the rule of Queen Victoria,
he had shared the hardships and privations of those days."
Paragraph eight contains nearly as many falsehoods by impli
cation as there are assertions. The winter of 1857-8 Avas the
mildest ever experienced in Utah. The streets of Salt Lake City
and the roads throughout Utah were dry and dusty during the
entire season of the exodus of the Saints from the northern part
of Utah to the settlement south of Salt Lake City, and, except
occasional individual cases, there was absolutely no suffering.

370 Lights and Shadows of Mormonism
The Saints in the north merely went on a visit to their brethren
and sisters in the south and remained a few months. Instead of
the spring of 1858 being "inclement weather," the weather
was ideal. Whenever a Mormon preacher has use for a miracle,
he refers to that winter and spring as evidence that God tem
pered the blasts to the shorn lambs en route to Lehi, Provo and
points beyond. And when a prophet needs that "exodus" in
the business of political proselyting, the snow fell ten feet deep
and the mercury sought shelter in the bulb, froze solid and failed
to thaw out before Alay 31st.
And Politician Smith's picture of the Saints fleeing before a
ribald and threatening army, in search of new homes, is simply
grotesque. Every Saint in Utah knew that ' ' exodus ' ' was merely
a bluff. "Brigham had 'em licked," and everybody, especially
the army, knew it. Governor Young's militia had driven off
nearly every horse and mule and every beef animal that could
be stampeded or taken from herders. Uncle Sam's supply trains
had been burned, thus compelling the army to subsist on rations
of flour, mule and horse flesh. That "vengeful army" couldn't
turn a wheel until Governor Young returned their work ani
mals. The soldiers hardly had a square meal until Brigham
returned their beef cattle. The army was five hundred miles
from any base of supplies, and existed by the grace of the Mor
mon prophets.
The Saints had three years' provisions on hand, and instead
of seeking ucav homes, it was publicly stated that they "would
take to the mountains, let loose the Indians on the army" and
Hght it out to a finish.
Joseph F. Smith knew that those were the conditions, and
knowing them, he AA'ilfully misled the Saints in his efforts to
secure votes for the "welfare of Zion." He knew there was no
intent to seek neAV homes. He had heard Brigham say: "As
soon as they (the army) start to come into our settlements, let
sleep depart from their eyes and slumber from their eyelids,
until they sleep in death. Alen shall be secreted here and there,
and shall waste away our enemies in the name of Israel's God."
— "Journal of Discourses." Vol. V, p. 338.
There Avas no such suffering as to "chill the blood" of Joseph

Joseph F. Smith "Waves the Bloody Shirt" 371
F. Smith, or any other inspired Ananias. The presence of John
ston 's army was a material, if not a spiritual, blessing. Surplus
provisions and garden truck Avere sold to the army at exorbi
tant prices. And when the army left for California, in 1860,
the Saints reaped a harvest in wagons, harness, and other sup
plies of which they were in need. They also purchased flour,
groceries, etc., of the army for less than ten cents on the dol
lar of the actual value, or of the price the Saints had received
for those provisions.
(9) "From Buchanan to Cleveland, a period of twenty- four
years, the Republican party was in power. Among other acts of
legislation it enacted the law of 1862. Mr. Penrose calls this act
'the egg' of the confiscation bird of prey. I do not defend,
much less approve of that act. But this may be said : Had the
Republican party known Utah as favorably as the Democratic
party had reasons for knowing her, that 'egg' would not have
appeared. As it was, it remained only an 'egg' for twenty-five
years, and then it was hatched under the administration of
Grover Cleveland."
In defence of the Republican party's dereliction in failing to
enforce the anti-polygamy legislation of 1862, it should be
remembered that the nation Avas engaged in a struggle for its
existence — a struggle that the then living prophets hoped and
predicted Avould end in total annihilation of the Government.
And it should also be remembered that for years after the war
the Republican party Avas too busy in its reconstruction and
financial policies to pay any attention to those law-breaking
prophets, whose undying friendship and eternal gratitude were
being won by the party that "laid" the anti-polygamy "egg"
but were too busy to hatch it.
(10) "Air. Cleveland is again a candidate for the office of
Chief Executive, and with remarkable fatuity my friend would
have all of us think him the man Avho ought to be elected. But
AA'hat claim has Air. Cleveland to our gratitude, or by what acts
of his did he show himself the friend of the people of Utah?
AVe are told that if the Manifesto had been issued during the
Cleveland administration, the people of Utah would have
received very different treatment to that which his administra-

372 Lights and Shadows of Mormonism
tion dealt out to them. But there is considerable room to doubt
this. While he Avas yet President, a constitutional convention
was called in Salt Lake City, and a State constitution was
framed for Utah, Avhich practically made the continuance of
polygamy impossible in the proposed State. Here was the oppor
tunity for the Democratic party to show its friendship for
Utah. No man in public affairs kneAv better than President
Cleveland the condition of affairs in this Territory, for no Presi
dent ever had such copious explanations and from so many
different sources given him. Did this action of the delegates
of the people in framing this constitution have any effect?
Did it produce a cessation of prosecutions, or invoke any kind of
interest in those dark days of severe trial? Not the least. No
commiseration, no relaxation of rigorous enforcement of the law
on the part of Air. Cleveland and his administration. What is
such friendship worth? It is Avhen people are in trouble that
true friends exhibit their sympathy and give their aid. During
those days of which I speak, the admission of other Territories
as States received Democratic endorsement, but of Utah it was
said by an eminent Democratic leader that 'it was a fly in the
Democratic ointment.' That is our case, we have too often been
a fly in their ointment."
There is but one sentence in paragraph ten that requires com
ment, and AA-hich reads as follows: "AVhile he (Cleveland) Avas
yet President a constitutional convention Avas called in Salt
Lake City, and a State constitution Avas framed for Utah which
practically made the continuance of polygamy impossible in the
proposed State."
Utah has a State constitution which, theoretically, inhibits
polygamy. Let Prophet-Seer-and-Revelator Joseph F. Smith
answer if that constitution has "made the continuance of polyg
amy impossible." Let President Smith call as witnesses Abra
ham Cannon, John W. Taylor, Alatt. CoAvley, Elders Joseph H.
Robinson, the tAvo Tanners , Thomas Chamberlain and a score
of lesser lights AA'ho have taken plurals since Utah became a
State. Let Joseph F. Smith answer if any constitutional inhibi
tion, State or national, can make the "continuance of polyg
amy impossible" in a State that is largely inhabited by men

Joseph F. Smith "Waves the Bloody Shhit" 373
who defy the laAV of God, as Avell as the laws of men, on the
practice of polygamy, and in which the officers, from constable to
district judge, will not, or dare not, take cognizance of that
class of cases, because of certain political oblivion and church
and social ostracism? Of the numerous cases of plural mar
riage and the hundreds of cases of continuous unlawful
cohabitation since 1895, there has been but one arrest
for either of those crimes. That solitary case was that of
Prophet Joseph F. Smith when, in 1904, he returned from Wash
ington, D. C, where he Avas compelled to acknowledge that at
least six children were born to him by his plural wives since Utah
became a State. The courts were forced to take cognizance of
his testimony, and the Chief Prophet was arrested and fined
three hundred dollars for living with five Avomen during a period
of eight years, a sum that any uninspired libertine would have
regarded as a mere bagatelle for a like license.
The remainder of paragraph ten, and for that matter the rest
of Mr. Smith 's political essay, is merely a plea that any executive
officer from constable to supreme judge should he partial to his
political friends ; that if he doesn 't do it he is guilty of political
ingratitude, and if he shows his political enemies mercy, he is
Avorthy of unstinted praise. Such is Prophet Smith's estimate of
men and morals ; therefore the remainder of his stupid screed is
submitted as a characteristic specimen of the inspired political
hog-wash that was circulated among the Saints from, and includ
ing, 1891 to 1896.
"The creation of the Utah Commission as referred to by my
Democratic brother is a striking illustration of Republican doc
trine and policy. This body was created by the laAV of 1882.
True, the Republicans were in the majority in the Congress which
enacted that measure. But let what I have stated not be for
gotten—that the Republican party viewed the people of Utah
as their political opponents. This I knoAV is no justification of
oppressive legislation. But what shall be said of the Democratic
leaders who joined heart and hand in the measure? If that
measure was conceived in Republican sin, it was brought forth
by Democratic iniquity. Two of the principal members of the
Judiciary Committee of the Senate when the Edmunds law was

374 Lights and Shadows of Mormonism
passed were Thomas F. Bayard and A. H. Garland— par nobile
f rat rum— Democrats of the highest and most admirable( ?) type.
They knew the people of Utah viewed the Republican party as
their enemy and the Democratic party as their friend. They
and the entire Democratic party at that time fully believed Utah
to be solidly Democratic. By taking a firm, bold stand, they
might have checked, if not arrested entirely, the maddened
flood of anger that Avas SAveeping over the land against Utah.
Bayard especially was acquainted AA-ith the true situation of
affairs here. But he and Garland, instead of protesting against
what C. W. Penrose calls 'Republican monstrosity,' did all in
their power to debauch everyone they came in contact with to
support and make it a law. When Democrats cite the law of
1882 or 1887 as an evidence that the people of Utah should be
Democrats, they commit a blunder, an act which, in the opinion
of the French diplomatist, Talleyrand, is Avorse than a crime.
For the conduct of leading Democrats in connection with both
these laws Avas most discreditable. It is true that there were
some Democrats that opposed these measures, but that is merely
to say that there are some Democrats that are honorable men.
They all could not forget that the people of Utah were being
attacked by the other party because of the reputation they had
of being Democrats. Can anyone who knows the Republican
party think for a moment that if the people of Utah had been
their friends and of their party, as they were supposed to be of
the Democratic party, the Republican party would have stood
solidly by them? Whatever faults the Republican party may
have, cowardice is not one of them. It stands by its friends.
"T. F. Bayard and A. H. Garland were as much to blame,
in their place, for the creation of the Utah Commission and
the enactment of the Edmunds law of 1882 as George F.
Edmunds was. And yet we see that it brought them no dis
credit in their party. No sooner did Cleveland get into power
than T. F. Bayard was made Secretary of State and A. H. Gar
land Attorney General. The Department of Justice was placed
under the latter 's control, and the people of Utah had the oppor
tunity of witnessing what a Democratic administration would
do for them. Never in all their history were they made to feel

Joseph F. Smith "Waves the Bloody Shirt" 375
the iron enter their souls as under the administration of the
Department of Justice by A. H. Garland and the Chief Magis
tracy of Grover Cleveland. Under the domination of these prom
inent Democrats hundreds of the people of Utah had their leisure
within the walls of the penitentiary — to ponder upon the insin
cerity and hollowness of Democratic professions.
' ' The Democrats now try to dodge the responsibility of all
this suffering by alleging that it was Republican officials who
executed the law. Such an evasion is insincere and cowardly.
AVho was President of the United States? Grover Cleveland.
Who was Attorney General? A. II. Garland. Had they the
power to remove officials avIio were not carrying out their policy?
Certainly they had.
"If the people of Utah were being cruelly, or harshly or im
properly treated, they of all men should have arrested it. But
they did not. On the contrary, some of the judges of their own
party exceeded in severity and rigor the Republican judges.
The ignominy of all that occurred from 1885 to 1889 must be
that of the Democratic party. That party claims everything
which it thinks creditable during Cleveland's administration.
Why shall it be permitted to evade and blame Republicans
for that which Avas discreditable during the same period? I
repeat that to do so, as Democrats in this Territory are doing, is
nothing but despicable cowardice.
"Let it be remembered that the Republicans, in carrying out
their policy, did not attempt to deceive the people of Utah.
They announced their principles ; they sought to carry them out.
But the Democrats have continually been making fine speeches.
They have told us all the day long what great friends they were
of the people of Utah; but what have they done? This is the
vital question in this discussion. They may have given us some
'soft soap,' but when they had the power to act, and the Gov
ernment in their hands, they have shown what they would do for
Utah. The two Democratic administrations of Buchanan and
Cleveland — the only ones of the kind in thirty-one years — stand
out as the blackest pages itt American history, so far as the treat
ment of the people of Utah is concerned. Who can truthfully
dispute this? How many old citizens of Utah, after such bitter

376 Lights and Shadows of Mormonism
experiences of Democratic rule, can be so insensate as to seek to
bring in another Democratic administration only illustrates
hoAv utterly blind men can become under the influence of party
feeling. With such a record it is astonishing that a man of
experience and standing should have the presumption and hardi
hood to urge such reasons why the people of Utah should be
Democrats. "But I have digressed. I will now return to the late legis
lation against Utah. I have shown the share the Democratic
party, through its leaders, had in the legislation of 1882. Let
us examine that of 1887. AVho were its authors? George F.
Edmunds, Chairman of the Judiciary Committee in the Senate,
and J. Randolph Tucker, the leading constitutional lawyer of
the Democratic party and the Chairman of the Judiciary of the
House. The bill of 1887 was their joint production. Tucker,
the lauded Democratic exponent of the Constitution and the
powers to be exercised under it, prepared his bill, and it is said
that he made it more severe than the bill Edmunds had pre
pared—for he also prepared one. A fusion of the two bills was
Knally effected, and the law bears their joint names — Edmunds-
Tucker laAv. Mr. Tucker was a high Democratic authority. He
could discourse as plainly about the beauties of constitutional
government under Democratic rule and give as many reasons
why people should be Democrats as any man in the nation. But
talk is cheap. We must take the law that bears his name as con
taining his ideas of Democratic doctrine. By that law and its
hateful provisions must Air. Tucker and that section of the
Democratic party Avhich acted Avith him be judged. They can
not divest themselves of their share of the iniquity. To charge
this measure to the Republicans alone is most unfair and dis
ingenuous. "But there is this difference in the Repubilcan party's actions
m this case and the actions of Mr. Tucker and his followers. The
Republican party was honestly carrying out its policy and con
victions, Avhile Air. Tucker and friends were voting for a bill
which their Democratic brother, Penrose, thinks infamous.
"This, however, is not all. Grover Cleveland was then Presi
dent of the United States.

Joseph F. Smith "Waves the Bloody Shirt" 377
"He had the right under the constitution to veto that bill. He
is in this dilemma, therefore : He either secretly approved of the
bill, or he lacked the courage to veto it. His friends can select
either horn of the dilemma they choose. I myself attribute his
non-action to the same feeling that had influence Avith his pred
ecessors, Buchanan and Van Buren — for Avhile he did not veto
the bill, he did not approve it."

CHAPTER XL
GUM-SHOERS IN POLITICS
The spy is useful to the army, and he must possess the quali
ties of patriotism and courage. The detective is useful in the
suppression of crime, and must be a man of exceptional keen
ness of intellect and nerve. "Spotter" is merely another name
for detective, and is used in an opprobrious sense by criminals
who seek to minimize their oavu offending by imputing unworthy
motives to those AA'ho ferret out their crimes and bring them to
punishment. "Infamous spotter" is the favorite term used by
President Joseph F. Smith in his efforts to exalt polygamy
above bigamy and polygamous intercourse over adultery by dis
crediting the detective Avho collects the evidence and locates the
saintly criminal.
In order to insure success spies, detectives, and so-called spot
ters are compelled to Avork secretly to achieve success.
The Alormon "gum-shoer" or "whisperer" is the antithesis of
the spy and detective in all the qualities of intellect and courage
so essential in the latter. The energies of the detective are bent
toAvard the unearthing of crime while the efforts of the "gum-
shoer" are used in protection of crime and in the furtherance of
political schemes to perpetuate the temporal power of the Alor
mon priesthood. In brief, the gum-shoer is a secret agent of the
Mormon prophets — one aa'Iio is presumably set apart to carry
political messages to the Saints instructing them as to which end
of the political teeter board they should move their votes. And
in the political transformation of Utah gum-shoers Avere espe
cially useful to the prophets.
The chief of the gum-shoers during the years immediately fol
lowing the division on political lines was George F. Gibbs, pri
vate secretary to the Alormon Church First Presidency. Elder
Gibbs was born in England, and reared in the belief that the
only allegiance in this life is to the Mormon priesthood. True to
his education George F. Gibbs became an abject Saint and
378

Gum-Shoers in Politics 379
servile political tool of the chief prophets. Elder Gibbs
must have had foreknowledge of what the prophets desired,
and he was in a position to do effective work for the Church-
Republican party. Immediately following the division on
party lines in June, 1891, Secretary Gibbs wrote to John F.
Wright, Bishop of Hyrum ward, Cache County, Utah, and
advised that the Saints be divided about equally betAveen the
Republican and Democratic parties. The letter was written
on one of the official letterheads of the First Presidency, and bore
the unmistakable impress of divine authority. There is not
the slightest doubt that Secretary Gibbs wrote similar letters
to other bishops in Cache and other counties. But Bishop
W right was a strong Democrat and an honest Alormon. He had
accepted the terms of the political division in good faith and
resented the interference of the truckling secretary and the
treachery implied in the advice to "divide in the middle." The
letter found its way to Democratic headquarters, and furnished
the first tangible evidence of the political duplicity of some of
the Lord's anointed.
The Democrats used the Gibbs letter, and the breach of con
fidence it involved, with such energy that the prophets were
compelled to publish the following long-over-due card :
"As rumors have been circulated and published accusing the
First Presidency of the Church of Jesus Christ of Latter-day
Saints with interference in political affairs, so as to control
elections and to direct members of the church as to which
political party they should suport, Ave hereby declare these
rumors to be false and without foundation in fact. We emphat
ically deny that we or either of us authorized Mr. George F.
Gibbs or any other person or persons to use our names, so as to
influence citizens to vote the Republican ticket at Logan or
elsewhere. If our names have been used in any such way it has
been entirely without permission from us, and Ave hereby condemn
it as wrong and reprehensible. If we have any desire it is that
our people in this Territory shall study well the principles of
both the great national parties, and then choose Avhich they will
join, freely voluntarily, and honestly, from personal conviction,

380 Lights and Shadoavs of Mormonism
and then stand by it in all honor and sincerity. Each party shall
have the same rights, privileges and opportunity as the other.
' ' If any man claims that it is the wish of the First Presidency
that a Democrat shall vote the Republican ticket or a Republican
the Democratic ticket, let all people know he is endeavoring to
deceive the public and has no authority of that kind from us.
AVe have no disposition to direct in these matters, but proclaim
that, as far as Ave are concerned, the members of this Church are
entirely and perfectly free in all political affairs. But they
should not indulge in ill feeling or personalities. President
George Q. Cannon is absent, but we are sure that if he were here
lie Avould sign the declaration with us. "Wilford Woodruff,
"Joseph F. Smith.
' ' Of the Presidency of the Church of
Jesus Christ of Latter-day Saints."
There is not the slightest doubt that President Woodruff
knew nothing whatever of the contents of the Gibbs letter in
advance of public information. Wilford Woodruff was an
honest man. In the absence of first Counsellor George Q. Can
non, Joseph F. Smith AA'as the power behind the throne, and when
requested to publicly discipline Secretary Gibbs for his "unau
thorized" deception, President Smith refused to do so, and very
likely for the reason that the disciplining of Gum-shoe Gibbs
would have defeated the object of the letter: And the efforts
of Apostle F. AI. Lyman at Beaver, two weeks after the polit
ical division, to induce President AI. L. Sheppard and other
Democrats to become Republicans should be weighed against
the insincere declarations of Josepli F. Smith in the above-
quoted card to the public.
Another gum-shoe truckler to the Church political leaders was
"Fussy Jimmy" (James H. Anderson). "Fussy," however
Avas not gum-shoeing so much for the "welfare of Zion" as he
was for himself. He was seeking by every imaginable device to
climb to political positions by using the prophets as step lad
ders. And Fussy 's ability Avas of that mediocre order that divine
aid was necessary to land him in any office higher than that of
dog catcher.

Gum-Shoers in Politics 381
As an illustration of gum-shoe methods and of the manliness
of a Gentile candidate for Alormon suffrage the folloAving inci
dent is related :
"Fussy Jimmy" and Hon. C. E. Allen, Utah's first member
of Congress after statehood, were in Deseret, Millard County,
on a stumping tour during the campaign of 1895. They were
in the sitting room of the Deseret House. "Fussy," after explain
ing that nearly all of the Mormon leaders were Republicans,
suggested to Mr. Allen that he make that fact an argument or
plea for Alormon votes. Mr. Allen Avas the Congressional candi
date on the Republican ticket, but his reply, "Touch it? Touch
it? I wouldn't touch it with a ten-foot pole," Avas a credit to
his manhood, and gained for him the respect, if not the vote, of
the party who unintentionally overheard it.
There were hundreds of gum-shoers in Utah who went among
the Saints and whispered to them that it was the desire of the
First Presidency that this, that or the other town ' ' go Republican
because of the influence it will have on the Administration at
Washington." There is no doubt that many of the fourth-rate
politicians did so without suggestion from the Church authori
ties—they simply lied for personal advantage, but in their whis
perings they had the lofty example of the prophets.
The midnight efforts of the Mormon gum-shoers were eagerly
supplemented by aspiring servile Gentiles Avho, regardless of
the moral questions involved and the baneful effects it would
have on the political future of Utah, shouted themselves hoarse
in their denials of Church interference in politics. They also
endorsed the position early taken by the prophets to the effect
that they were American citizens, and therefore had the consti
tutional right to enter polities, to talk to the people, to write
partisan literature and to accept nominations for office. The
great majority of that class of Gentiles were, as a matter of
course, merely bending the "pregnant hinges of their knees that
thrift might follow fawning." The only excuse for the posi
tion taken by those Gentile flunkeys is that they regarded the
inspired claims of the Mormon leaders in the light of a side
splitting joke. And from their vieAvpoint -they could not com-

382 Lights and Shadows of Mormonism
prehend the fact that the rank and file of the Latter-day Saints
were sincere in their faith.
Those Gentiles were either ignorant of the truth or, in their
pandering to the scheme of the Alormon leaders, they Avere
as guilty of fraud and deception as were the treacherous and
law-defying priests to whom they abjectly bartered their Amer
ican manhood for the prospect of political preferment. If
those Gentiles Avere ignorant of the plain intent of the Mormon
leaders to use them as tools in their efforts to pry Uncle Sam
loose, they alone were to blame for their lack of foresight. The
object lesson in the protracted struggle of the Government to
enforce the law against the obdurate prophets was before them.
They kneAv of the efforts of loyal Gentiles to throw off the
intolerable political yoke Avhich the Mormon priesthood had
compelled them to wear during forty years. They should have
known that when consent was given the Mormon priests to enter
the political arena their dictum Avould be the law and gospel to
the Saints.
Alany of the more intelligent of the Saints foresaw the inevi
table results of apostolic stumping. They knew that when a
prophet, seer and revelator became a candidate for any office
within the gift of the Saints, all other aspirants must take to the
"tall timber" or suffer defeat if they persisted in the race.
But when a danger signal was hoisted by a conservative Alormon
he was snubbed by the prophets and laughed at by the office-
hungry Gentiles.

CHAPTER XLI
CONGRESSIONAL CAMPAIGN OF 1892 — FRANK J. CANNON IS DEFEATED
— JOSEPH L. RAWLINS IS ELECTED
The ecclesiastical influences that Avere at work in the efforts
to divide the Alormon people politically in the "middle," and
the detestable proselyting methods of the prophets in the cam
paign of 1892, have been partly discussed. But in order to
keep the historical record intelligible it is necessary to furnish
more of the details. And the recognition of that necessity is
accompanied by profound regret that the recital must include
the discussion of matters that, did not accuracy and clearness
otherwise demand, would gladly be omitted.
The fact of Frank J. Cannon's candidacy for delegate to Con
gress on the Republican ticket has already been stated. Against
Air. Cannon the Democratic party pitted Joseph L. Rawlins, a
man of exceptional ability and a lawyer of splendid attain
ments. Air. Rawlins Avas born in the Mormon Church, but at an
early age he severed his connection Avith that organization. Not
withstanding his separation from the church Mr. RaAA'lins con
tinued a loyal friend to the Mormon people. His confidence in
the sincerity of the political division and in the integrity of the
Saints Avas unbounded.
Clarence E. Allen received the nomination for delegate to
Congress from the Liberal party, Avhich had not yet disbanded.
Air. Allen's ability and scholarly attainments were equal in
every respect to those of his competitors for Congressional
honors. But if there was a man in Utah whom the Saints espe
cially disliked that one Avas Clarence E. Allen. In his role of
stumper during previous campaigns for the Liberal party Mr.
Allen had flayed the Mormon leaders, and had denounced in such
vigorous terms the polygamous practices of the Saints that,
from the Mormon standpoint, there was ample cause for resent
ment. Notwithstanding the treacherous political work of Apostle
383

384 Lights and Shadows of Mormonism
Francis AI. Lyman in Beaver City and other towns in southern
Utah during 1891, and the efforts of other sanctified gum-shoers
in all parts of the Territory, the Democrats in 1892 inserted in
their platform the following childlike and bland, or blind, plank :
"AVe announce our complete confidence in the sincerity of the
Alormon people in their abandonment of polygamy, in submission
to the laws of the land, and their division on party lines, and our
full faith in the pledges of their Church leaders that the freedom
of the members in political affairs shall not be interfered with
by them in any particular. We view the attempts of individuals
to make it appear that the Mormon presidency secretly desire
and Avork for the success for any party as a slander upon the
Church officials and a disgrace to those engaged in such despica
ble trickery."
The confidence of the Democracy in the sincerity of the
majority of the Mormon people was well founded, but knoAving,
as the Democratic leaders did, of the despicable trickery of F. Al.
Lyman and others, the plank above quoted Avas an assinine
appeal to the Church leaders to cease their "despicable trickery,"
or it was a sop for divine aid in behalf of the Democracy.
The peculiar agencies at work among the people, the unusual
questions at issue and the intensity and bitterness with which
they Avere discussed, Avere such as to warrant the statement that
the campaign of 1892 has no parallel in the history of politics.
Having accepted the political division in good faith the Saints
were anxious to learn all they could of the respective parties.
The halls in which the rallies Avere held Avere jammed almost to
suffocation Avith interested listeners. Alormon and Gentile speak
ers forgot the animosities of the old fight and side by side on
the same rostrums they poured out their fiery eloquence in
defense of Republican or Democratic principles. Apostle John
Henry Smith was a novice in politics and kneAv but little of
Republican principles and policies. But Apostle Smith's igno
rance of politics Avas fully compensated in fervid denunciation of
alleged Democratic enmity for the Saints, and in "John Henry
hugs," which, in many instances, were more effectual than "argu
ments." Apostle F. M. Lyman knew less of politics than
Apostle Smith and did not, therefore, take the stump, but in

Congressional Campaign of 1892 385
priesthood meetings and in still-hunts for votes ' ' for the welfare
of Zion" Apostle Lyman had no equal among the prophets of
Israel. President Joseph F. Smith Avas active on the stump in
his home ward and was busy preparing Republican ( ? ) literature
for the Saints, and in his efforts to minimize the force of the
one speech of the one apostle who, without permission, had
championed the cause of Democracy.
Among the lesser gum-shoe lights in Salt Lake City were
Bishops John Siddoway and Warburton, who, posing as Demo
crats, went among their respective flocks and told them that they
were authorized by the first presidency to say that, in the inter
ests of Zion and prospective statehood for Utah, the Saints
should vote for "brother" Frank J. Cannon (Joseph L. Raw
lins was an "apostate"). President George Q. Cannon wrote
to the Democratic bishop of one of the Millard County wards
in the interest of his son Frank J., which was, no doubt, a dupli
cate of many other letters sent by President Cannon to other
bishops in Utah. Had not President Cannon held the exalted
position of one of the prophets, seers and revelators in the Church
his interest in his son's election would have fully justified his
appeal to anyone he saAv fit to approach.
Saintly gum-shoers invaded every section of Zion and whis
pered to the faithful— "Aloses Thatcher is out of harmony with
his brethren of the twelve and no significance should be attached
to his political utterances. And that in the interest of statehood,
the Saints should vote the Republican ticket. In fact, it is
the will of the holy priesthood that you do so."
One by one the Democrats saw their ranks depleted by the
insidious work of the prophets and their gum-shoe agents. And
they further noted that in nearly every instance the deserters
Avere devout Saints, many of whom were leaders in their respec
tive localities.
The manifest injustice of the methods just described, and the
broken pledge of the prophets to use no influence with the voters,
so incensed thousands of Mormon Democrats that a rebellion
against the Church leaders was seriously discussed by many
theretofore faithful Saints. And although cajoled or whipped
into silence, the old resentment yet rankles in their hearts and

386 Lights and Shadows of Mormonism
constitutes a force that, some day, will have to be reckoned with.
Had the prophets had even one atom of inspiration they would
have sensed the irreparable injury they were inflicting on the
faith and devotion of their followers. But in their blundering
blindness they failed, until too late, to realize the strength of the
storm they had aAvakened. It was to this condition that Presi
dent George Q. Cannon referred in a sermon, an extract from
which has already been quoted.
Stories concerning the alleged questionable career of Frank
J. Cannon had been circulated among the Saints during several
years prior to his nomination for Congress in 1892. As an
offset to the inspired aid of which Mr. Cannon was the chief
beneficiary, the Democrats were seemingly determined to defeat
him on his record for unsaintly conduct. With that effort the
leaders of the Democracy had nothing to do. Nor was Mr.
Cannon's character challenged in the Democratic press. It was
a spontaneous movement among the rank and file in an effort to
even up matters on the issuing and circulating of "Nuggets of
Truth." The stories were revived, freely discussed, and urged
as sufficient reasons why Air. Cannon should not represent the
people of Utah in the United States Congress. It was in pro
test against such campaigning that President Cannon wrote the
letter, before referred to, to a bishop in Millard County.
Reports of the efforts to defeat Mr. Cannon on his reputation
reached the ears of President Joseph F. Smith, the patron Saint
of Utah Republicanism. It was well along towards the close of
the campaign and there was no time to be lost. President Smith
immediately wrote to Thomas J. Stevens,' bishop of the fifth
ecclesiastical Avard, Ogden, where Mr. Cannon. resides. Follow
ing is the reply of Bishop Stevens to President Smith's letter
of inquiry:
"Dear Brother : In answer to questions regarding the standing
of Frank J. Cannon, will say, that some years ago a charge was
preferred against him, the wording of which I do not remember;
but I do remember that we had to rely largely on his confession
to substantiate that charge. His confession was all that we could
ask, he making a clean breast of it concerning his transgres
sions. The decision of the bishop 's court was that he confess his

Congressional Campaign of 1892 387
sins before the ward public meeting and ask forgiveness, which
he did, to the best of my recollection, the following Sunday;
and a more humble, penitent spirit I never Avitnessed in any
person than that Avhich was with him upon that occasion. The
people of the ward freely forgave him, there being not one
dissenting vote. At this time I Avas not his bishop, but was a
councillor in the bishopric which tried his case. I have been
his bishop for four years past. During this time he has mani
fested upon many occasions his devotion to the work of the
Lord. His tithing has been settled to our satisfaction each year ;
his donations have been liberally paid to help the poor, erecting
meeting house, ward school, etc. In fact, he has done more
than his share in these directions when financially compared
with others. He has confessed to me twice since being his bishop
of his being guilty of taking too much strong drink and being
intoxicated. Upon these occasions he has shown unmistakably
his respect for those who preside over him in the priesthood, and
volunteered the information concerning his transgressions. I
would further say that if Brother Frank Cannon should apply
to me for a recommend to join any Avard I would give him one
certifying that he is in good standing and fellowship, as I con
sider him to be worthy of such.
(Signed) "Thomas J. Stevens,
"Bishop Fifth Ward, Ogden."
As a recommend for political purposes the above is a very gem,
and constitutes the first incident, very likely, in the history of
the world where a candidate for civil office was aided in his
canvass for votes by an ecclesiastical recommend, and especially
where the invaluable document was obtained through ' the
medium of a prophet, seer and revelator. And in the face of the
above damning evidence President Joseph F. Smith testified
under oath in the Smoot case in Washington, D. C, that
"church influence" has never been used in politics in Utah.
The patron Saint of Republicanism in Utah lost no time in
printing Bishop Stevens' recommend, which, along with the fol
lowing circular letter, was sent to every bishop in Utah, and to
thousands of devout Saints who were not bishops.

388 Lights and Shadows of Mormonism
"Salt Lake City, Utah, October 26, 1892.
"Bishop 
"On learning that certain influential persons have, in public
and private, attacked the moral character of Brother Frank
J. Cannon, the Republican candidate for delegate to Congress,
for the purpose of defeating his election, I took occasion to
communicate with Bishop Stevens of Ogden in regard to the mat
ter. He sent me the following reply, which I send you for your
information, with the request that you, in fairness, give it proper
publication, leaving the people to judge as to the worthiness of
Brother Cannon to be Utah's representative in the Congress of
the United States. "Yours for the right, "Joseph F. Smith."
By the aid of the bishop's agents, the ward teachers, Mr.
Cannon's recommend found its way into the home of every
Latter-day Saint in Utah. And by such contemptible methods
did these "holy men of Israel" seek to elect a member of
Congress. In justice to Frank J. Cannon, with whom the writer has the
pleasure of being acquainted, and in condemnation of the sub
sequent infamy of Joseph F. Smith's efforts to politically and
socially destroy his brilliant and talented protege, a few words
at this juncture are necessary.
Bishop Stevens' recommend of Mr. Cannon was written late in
October, 1892, and the particular offense for which Mr. Cannon
had been tried in the bishop's court had been committed some
years before ; in fact, it Avas so ancient that Bishop Stevens could
not remember the "Avording" of the charge. But the good
Bishop could remember that the court had to rely upon Mr.
Cannon's confession to substantiate the charge. The fact that
Air. Cannon's transgressions were not so serious as was charged
during the campaign is clearly proved by the decision of the
bishop 's court that ' ' he confess his sins before the ward in public
meeting and ask forgiveness," and the Saints "freely forgave
him, there not being one dissenting vote. ' ' Either Air. Cannon 's
transgressions were not of the unpardonable class, or the mini
mum penalty attached was an act of shameful favoritism

Congressional Campaign of 1892 389
because he was the son of the second vicegerent, or the fact that
the fortunes of the Church-Republican party were then insep
arably associated Avith the ecclesiastical fate of Frank J. Can
non. If he were not worthy of Bishop Stevens' recommend it
was an act of political expediency, a shameless deception of the
Saints and perpetrated by the present alleged vicegerent of God
for the "welfare of Zion."
Freely granting that the recommend Avas genuine so far as
it concerned Mr. Cannon's standing in the Church, will the slip
pery prophet Joseph F. deny that this procurement of the docu
ment and its circulation among the Saints was a plain and fla
grant violation of the compact that Church influence should not
be used in politics ? And let President Smith answer if the use
of that rec6mmend Avas not in line with the infamous policy
hatched in the Gardo House conspiracy.
In order to illustrate the never-failing hypocrisy and innate
eussedness of Joseph F. Smith in his treatment of Mr. Cannon a
few words will be added to the foregoing.
As stated in a preceding chapter, Mr. Cannon left the Repub
lican party in 1900 and became a silver Democrat. At the birth
ot the American party in Utah in 1904, Air. Cannon became a
member of that organization. His intimacy with the doctrines
and policies of the Mormon Church, and with the inner lives
of the prophets, made of him a most formidable antagonist of
Church control of politics and other objectionable features and
practices. Recognizing the value of Mr. Cannon's ability as a
brilliant and incisive writer, he was made editor of the Salt
Lake "Tribune," the organ of the American party. His unan
swerable attacks on the temporal power of the Mormon Church,
and especially on the personal conduct of President Joseph F.
Smith, brought down on the ' ' Tribune ' ' editor the anathemas of
the holy prophets.
On January 22, 1905, the "Tribune" contained an editorial
under the heading "An Analysis of the Church, No. 1." And
on February 1st, another stinging editorial, "An Address to the
Earthly King of the Kingdom of God," appeared in the "Tri
bune." In his "analysis," after stating the claimed special mis-

390 Lights and Shadows of Mormonism
sion and authority of the Mormon Church, Air. Cannon wrote
as follows :
"The president is the only man authorized to deliver God's
Avord to the world, and his declaration is absolute. . . . their
authority is boundless and eternal. Even after the termination
of their earthly career, they are to have certain celestial power
and place as the apostles of the Son of God. . . . With
such a faith, how little must seem all the mere earthly authori
ties; how contemptible all earthly governments; how puerile
and paltry, as well as false, must seem all earthly denomina
tions ! ' '
In Mr. Cannon 's address ' ' To the Earthly King of the King
dom of God," he penned the following scathing, but true and
Avell-deservecl arraignment of Joseph F. Smith:
"It is with no ill will toward your majesty that this address
is directed to you. Your rule is absolute; I wish it might be
glorious. You are the highest of earthly potentates, in that you
hold the authority of the Creator of the world, and rule in His
name ; I would that your reign might be so filled with the excel
lences which we ascribe to Him as that all your subjects might
be safe and free and happy, and that all the rest of the world,
gazing on the splendor of this kingdom, might desire to join its
prosperous and contented people. But, unfortunately, and even
at the cost of my favor in your court, I must address to you these
words of reproach. Having cast aside the constitution, you have
cast aside the principles which it represented; having selected
a servile ministry, you have not permitted the voice of your sub
jects to reach your ears; having been gluttonous of power and
impatient of any assertion of claim against your sovereign will,
you rule by affrighting' the courage and conscience of all. As
earthly king of the Kingdom of God you have loosed yourself,
and at your pleasure you have loosed your ministers from all
bonds. ' '
In the Smoot investigation before the Senate Committee
President Joseph F. Smith testified as follows:
"Our people are given the largest possible latitude for their
convictions, and if a man rejects a message that I may give to
him, but is still moral and believes in the main principles of the

Congressional Campaign of 1892 391
gospel and desires to continue in his membership in the Church
he is permitted to remain and he is not unchurched. It is only
those who, on rejecting a revelation, rebel against the Church
and withdraw from the Church at their own volition."
While the above is somewhat ambiguous it is sufficiently clear
for application in the case of Mr. Cannon.
According to President Smith's testimony about the "largest
possible latitude" that could be "given" to the Saints, would
be to " reject a message ' ' that he might ' ' give to them. ' ' Because
President Smith is a prophet, seer and revelator, his "message"
would necessarily be a " revelation. " And the rejection of one of
his revelations would be equivalent to rejecting him as a prophet.
But, according to President Smith, a man might even commit
heinous offenses and if "still moral" and believed "in the main
principles of the gospel" he would be permitted to remain and
would not be "unchurched."
Unless Joseph F. Smith is "the church" Frank J. Cannon was
Avell within his rights when he rejected the former as a prophet,
seer and revelator. There was absolutely nothing in Mr. Can
non's editorials that indicated that he had abandoned his life
long faith ' ' in the main principles of the gospel, ' ' or that he was
in a state of rebellion "against the church" as a church. Nor
was there the slightest evidence that Mr. Cannon desired to
"withdraw from the Church" at his own "volition." He had
merely availed himself of the terms of the rule enunciated by
the Lord's alleged prophet when cornered by the uninspired
Senators of the United States, and while endeavoring to impress
on the people of the world, that, since the Son of Alan, the Alor
mon prophets are the most gentle, charitable and long-suffering
of all the sons of men. The sequel well illustrates the insin
cerity of President Smith.-
The teachers of Mr. Cannon's home ward in Ogden labored
with him and endeavored to induce him to retract his objection
able criticisms in the "Tribune," but without avail. The author
of the editorials stood squarely on the truths enunciated in them.
On the 14th of the following March, Frank J. Cannon was
excommunicated for "unchristian-like conduct and apostasy."
In Mr. Cannon's case, the "unchristian-like conduct," so far

392 Lights and Shadows of Mormonism
as the specifications Avent, consisted in the exercise of free speech
Avithin his church and in telling a part of the truth about Joseph
F. Smith, which constitutes lese majeste in the Mormon Kingdom
of God, in every instance punished by banishment.
No sooner had Air. Cannon been excommunicated than the
ancient scandals were revived and circulated by members of
the Church and referred to as the actual reasons for Mr. Can
non's "apostasy" and excommunication, which is the invariable
custom of the prophets in all cases where excommunication is
voluntary or involuntary. That infamous practice is for the
purpose of discouraging apostasy, and to punish by social ostra
cism the Alormon who dares to question any policy of the "Lord's
anointed." In the efforts to discredit Air. Cannon the Deseret
"News," the mouthpiece of the prophets, was an eager and use
ful agent in the work of detraction.
In Air. Cannon's case those charges were more than unusually
unjust. Whatever the offending of Air. Cannon prior to October,
1892, it had been unanimously condoned by those who knew
him best and loved him most for his liberality, for his solicitude
for the comfort of the poor and for his unvarying kindness and
helpfulness to, and charity for, his fellowmen. And inasmuch
as Mr. Cannon's offending since the issuance of Bishop Stevens'
recommend consisted in just criticism of the chief prophet, the
personal vindictiveness manifested by Joseph F. Smith in his
public and private besmirchment of Mr. Cannon's character
proves to what abysmal depths the intolerant and bigoted proph
ets descend in order to discredit an "apostate" Alormon.' The
case may be briefly stated as follows: If the current reports
concerning Mr. Cannon were true he should have been excom
municated instead of receiving condonation. If not true, his
subsequent excommunication for criticising a bigoted criminal
was an act of unspeakable tyranny.
Notwithstanding the frantic efforts of President Smith and his
inspired political heelers to put Utah into harmony with the
Republican administration, the Democrats won by a plurality
of 5,811, the actual vote of the respective parties being as fol
lows: Rawlins, Democrat, 18,201; Cannon, Republican, 12,390;
Allen, Liberal, 6,987.

Congressional Campaign of 1892 393
As an illustration of the doubtful character of Prophet Joseph
F. Smith's inspired efforts to make Utah Republican so that
the dominant Church might be in harmony with the Republican
administration at Washington, Grover Cleveland was elected
President of the United States. And it is someAvhat singular
that if Joseph F. Smith is a real, simon-pure prophet, the Lord
did not give him a "hunch" as to the results of that campaign.
The only explanation of his failure to get advance divine infor
mation on that question is found in the fact that he was polit
ically hob-nobbing Avith the ungodly Gentile Republican chair
man, Charles Crane, and failed to notice that the revelation wires
between Earth and Kolob had become crossed. That a lesson
was learned from the result of Gentile association, is proved by
the fact that, since Mr. Crane, the chief prophet has seen to it
that no one but devout Mormons have been entrusted with the
State chairmanship of the Utah Church-Republican party.
But the Democrats derived very little comfort from the small
plurality the prophets had permitted them to retain.
(Note. — An exception to the statement in last sentence of
the next to the fast paragraph, which was written prior to the
campaign of 1908, should be noted. During that campaign
Colonel C. E. Loose, a close Gentile friend of Apostle Senator
Smoot, was in charge of the Church-Republican forces, and
was no doubt chosen for that position because of pro-Smoot,
rather than pro- Alormon leanings; and because of the further
well-known fact that Apostle Smoot is seeking to succeed him
self in the United States Senate. In time, if faithful, the Provo
"Colonel" will receive his reward.)

CHAPTER XLII
POLITICAL INCIDENTS OF 1893 AND OF 1894 — THE PROPHETS SUCCEED
IN PLACING UTAH IN THE REPUBLICAN COLUMN
The story of the political incidents of 1893 and of 1894 can be
briefly told.
The storm that had been aroused among Alormon Democrats
by the interference of the leading church dignitaries prior to the
election of 1892 had impressed upon the latter the necessity of
more gum-shoeing and less personal activity in politics.
The campaign of 1893 was for members of the Territorial
Legislature and in which the Democrats were successful in main
taining a small majority. The Liberal party was also in the
field with a legislative ticket for Salt Lake County, and succeeded
in electing several members, among whom AA'as Judge Orlando W.
Powers, heretofore briefly mentioned, and who was an eminent
laAA'yer from Alichigan. In 1885 President Cleveland appointed
Judge PoAvers to the position of Associate Justice of the Supreme
Court of Utah. During his incumbency of that position, which
extended over a period of about sixteen months, there Avere about
one hundred cases of polygamous offenses tried in Judge Pow
ers ' court. In his enforcement of the law against polygamists he
incurred the displeasure of the Alormon people, especially Joseph
F. Smith, AA'ho, as before pointed out, could not comprehend how
a Democratic Judge could be justified in punishing Democratic
criminals. During his long political career in Utah the Judge
has dwelt in the shadoAv of that ancient hatred, but no word of
complaint has ever reached the public. The rod that smote him
has frequently been kissed, and in thus returning good for evil
Judge Powers has pro\'ed himself a greater man and better
Christian than the prating priests Avho have pursued him with
their venomous anathemas.
The election of Joseph L. Rawlins to Congress was a blessing in
disguise for those who Avere praying for statehood for Utah. Air.
Rawlins brought his magnificent energy and his splendid ability
394

Political Incidents of 1893 and of 1894 395
as a clear, forceful and logical speaker to bear on the question
of statehood for his constituents. The evidences that the Mor
mon leaders would attempt to continue their despotic grip on the
proposed State had been fully demonstrated in the campaign
of 1892. But Utah's Delegate believed in the Alormon people,
and voiced his faith in them in the following excerpt from a
speech delivered before Congress on the subject of statehood for
Utah :
"But the people of Utah — I think I can speak for them on
this question — mean, I believe, AA'hat they say. They are engaged
in no scheme of fraud or treachery by AA'hich to deceive the
Nation. Having made this pledge, and in this pledge ask this
action by the American Congress, I think I can say for them
that they will stand by it though the heavens fall. ' '
In his efforts for statehood Mr. RaAA'lins Avas handicapped by
the lack of sympathy from those who were to be the largest bene
ficiaries of the passing of Uncle Sam's stern government of Utah.
The Mormon leaders disliked the Utah Delegate because of two
unpardonable defects of character. First, Air. Rawlins was a
Democrat, and the prophets didn't care to have his party receive
any credit for securing statehood for Utah. Second, Air. Raw
lins was an "apostate" Alormon, and for that reason they hated
and distrusted him.
In order to rob Mr. Rawlins and the Democratic party of any
credit for obtaining statehood for Utah, the Alormon leaders ac
cepted the services of Isaac Trumbo, who became the special
agent, pleader and lobbyist in Washington for the Mormon
church. Air. Trumbo was formerly a resident of Utah, but
removed to California, where he made a fortune in mining. Mr,
Trumbo early recognized the probability of Utah's admission tu
the Union, and there was immedi.dely hatched in his brain a
very active senatorial bee. Mr. Trumbo also early recognized
the fact that the Mormon leaders are not ' ' ungrateful ' ' to those
who servilely serve them ; and that it was easier for him to climb
to the lofty position of Senator on the "grateful" shoulders of
the prophets than on any natural ability that he possessed.
Therefore Mr. Trumbo rented the Gardo house and again became
a "legal" resident of Utah. And that bis sole motive for return-

396 Lights and Shadows of Mormonism
ing to Utah Avas the activity of the senatorial bee is proved by
the fact that he returned to California as soon as he discovered
that a son of one of the prophets Avas out after the same job, and
that the Alormon leaders had no further use for him.
On July 16, 1894, the enabling act was approved. Air. Raw
lins was still in AVashington. During all those months of patient
working and waiting, he had made no claims of special service,
nor any bid for recognition for the splendid service he had
rendered the people of Utah.
As an act of political expediency, treachery and despicable
ingraditude, the following telegram speaks for itself :
"Salt Lake City, Utah, July 18, 1894.
"Colonel Trumbo:
"The Shoreham, Washington, D. C:
"From the days of our travail in the Avilderness we have
hopefully looked forward to the time when our Territory should
be recognized by the Nation as an honored member of its family
of States, and Avhile we now accept, Avith hearts full of thanks
giving and praise to the God of all nations for M'hat he hath so
marvelously and wonderfully wrought, Ave rejoice with and con
gratulate you on the successful termination of your labor, which
has resulted in Utah's enfranchisement and political deliverance
of her people ; for while your hand has not been seen and others
claim all the honor, those who know the facts fully appreciate
your efforts and fully accord to you their heartfelt gratitude for
the deep interest you have taken in the matter.
"Wilford Woodruff,
"George Q. Cannon,
"Joseph F. Smith."
In justice to the revered memory of President Wilford Wood
ruff, it should be ever remembered that he had absolutely nothing
to do with the subject matter of the above untruthful message.
As before stated, he was well along in life, fully eighty years of
age, Avhen men are little inclined to reading or to the study of
public questions, and he should be relieved of all responsibility
for the presence of his name to the telegram, and for participa
tion in other questionable matters to be narrated.
The object in the silly laudation of "Colonel" Trumbo, and

Political Incidents of 1893 and of 1894 397
the corresponding effort to belittle the efforts of Air. Rawlins, is
so apparent as to require no further attention.
That there may be no quibbling regarding the fact that Joseph
F. Smith heartily indorsed the falsehood, direct and implied, in
the message to Trumbo, a portion of a speech delivered by the
former in the Seventeenth AY ard, Salt Lake City, on October 10,
1894, during the campaign of that year, is herewith given.
President Smith said :
"If I had been the Republican party for the last thirty years,
I would not have granted statehood to Utah, because it was gen
erally believed that her people were, to a man, Democratic, and
under those circumstances I, as a Republican, would not have
admitted Utah, hoAvever much she might have importuned me
to do so.
"I cannot believe that Avhen the prospect changed, and the
likelihood that Utah Avould be Republican, that the Democrats
would, of their own volition, have passed the enabling act. It
is the Republican minority in Congress who are to be thanked for
the boon of statehood. I do not believe that any honor is due
Joe RaAvlins for the gift of statehood, and I believe that by the
grace of the Democratic party Utah will enter the Union a
Republican State. No thinking man believes in his heart that
Joseph Rawlins deserves any credit for the passing of the
enabling act."
Every line of the first paragraph of the above excerpt discloses
the despotic, bigoted, intolerant, even brutal, nature of Joseph
F. Smith. The doctrine of "equal and exact justice to all men"
seems never to have pierced his dwarfed and partisan brain.
If there be the smallest sense of shame in the moral makeup of
Joseph F. Smith he should again read the folloAving excerpt from
the prayer for amnesty which, in 1891, he and other Mormon
leaders addressed to the President of the United States:
"When the men of the South who Avere in rebellion against
the Government in 1865 threw down their arms and asked for
recognition along the old lines of citizenship the Government
hastened to grant their prayer."
Had Joseph F. Smith, instead of Ulysses S. Grant, been Presi
dent of the United States, he would not have answered their

398 Lights and Shadows of Mormonism
prayer. Why? Because the "men of the South" were Demo
crats. Had Joseph F. Smith, instead of Benjamin Harrison, been
President of the United States, that Mormon prayer for pardon
Avould never have been answered in the affirmative. Why? Be
cause the Alormon people were "generally believed" to be, "to a
man," Democratic. And in his hysterical zeal to get from
under the laws of the United States, so that he might continue
to live unmolested Avith his plural wives, Joseph F. Smith was
eager to enunciate a policy that Avould have dishonored George
the Third. And this despotic prophet poses as the only agent
on earth of the gentle, merciful and charitable Nazarene ! As a
further lesson in Christianity, Joseph F Smith should commit
to memory the following imperishable words of the immortal
Lincoln :
"That this nation, under God, shall have a new birth of free
dom, and that government of the people, by the people, for the
people shall not perish from the earth."
Then, as a self -claimed "holy man of Israel," Joseph F. Smith
should read the just and merciful words of General Grant to
General Lee, avIio represented the men of the South who had laid
down their arms. General Grant said : ' ' No, General, not a horse
nor a mule ; you Avill need them for your spring plowing. ' '
AA7hen Democratic Oklahoma petitioned for admittance into the
Union, a Republican Congress passed the enabling act, and Presi
dent Roosevelt, while not entirely in love with her constitution,
signed the proclamation which said to her, "Come in."
The reader, Avhether Alormon or Gentile, should carefully com
pare the lofty spirit manifested by Lincoln, Grant, Harrison and
Roosevelt, Avho Avere merely the uninspired representatives of a
free people, with the shriveled, dwarfed, bigoted and intolerant
spirit of Utah 's alleged vicegerent of God on earth.
"I cannot believe that .when the prospect changed and the
likelihood that Utah Avould be Republican, that the Democrats
Avould of their own volition have passed the enabling act."
When Joseph F. Smith uttered the above sentiment, he mir
rored an atrophied soul that cannot understand, "believe," that
it is possible for a man or party to perform an honorable or gra
cious act without having in view a dishonorable or partisan

Political Incidents of 1893 and of 1894 399
object. The Democratic majority in Congress knew that the
"prospect" in Utah had "changed," and that there was a "like
lihood that Utah Avould be Republican." But when convinced by
Utah's Delegate that the Mormon people were sincere, Congress
hesitated not in doing its plain duty to Utah.
In his inability to believe that the Democrats would perform an
unselfish act, Joseph F. Smith unintentionally paid them a high
compliment. "It is the Republican minority in Congress who are to be
thanked for the boon of statehood. ' '
The foregoing sentence, from the inspired lips of Joseph F.
Smith, was an insult alike to the intelligence of Mormon Demo
crats and Republicans. According to Joseph F. Smith's inspired
logic, the Democratic minority in Congress should be credited
with passing the "homestead laAV, " giving the slaves their free
dom, high tariff, the "full dinner pail," the passing of all the
anti-Mormon legislation* etc., etc. And by the same logic the
Democratic minority in Congress should be held responsible for
the panic of 1907. In fact, Joseph F. Smith's long experience
with the absolute rule of one man in Utah was such that the rub;
of majorities is incomprehensible to his prophetic mind. His
dwarfed conception of honesty in men, and of the simplest laws
of cause and effect, evidently impressed him with the idea that
"Colonel Trumbo," the paid Republican lobbyist of the Mormon
prophets, had more influence with the Democratic majority in
Congress than able, earnest. Democratic "Joe" Rawlins. Joseph
F. Smith was the one whom Chairman Charles Crane and a
coterie of office-seeking Republicans put to the front on all possi
ble occasions to defeat the party that was then in a death-strug
gle with the Mormon oligarchy for political liberty in Utah. Had
an uninspired political writer and speaker voiced the speeches
and writings of the Mormon prophet he would have been laughed,
or kicked, off the stump, and burned in effigy. Was Joseph F.
Smith honest in his vagaries ? If so, he should be in a madhouse
instead of being the leader of an honest and confiding people.
If not honest, then are the seemingly bitter criticisms herein made
well deserved and the critic amply justified?

400 Lights and Shadows of Mormonism
Soon after the division on party lines in 1891, several news
papers began showing symptoms of dissatisfaction with the Dem
ocratic party, and by the close of 1894 there were not more than
half a dozen Democratic papers in the Territory, which included
the Salt Lake "Herald," one of the most mfluential journals in
the inter-mountain region. One of the back-sliding newspapers
was the ' ' Inquirer, ' ' a daily published in Provo, of which John C.
Graham was the editor. Mr. Graham had been a very enthusi
astic Democrat, and withal, a devout Mormon. Soon after the
political division the Inquirer Publishing Company was organ
ized and Apostle John Henry Smith became President. Imme
diately following the transfer Editor Graham became a rabid
Republican. There are two well founded suspicions in connec
tion with the transaction. First, that Elder Graham was set
apart to be a Republican ; second, the Alormon Church furnished
the money to enlarge the paper. The second suspicion was fully
justified in that Apostle Smith was not financially able to afford
the luxury of a newspaper, and was in a good position to become
the agent of the church in the business of running newspapers
in the interest of the church Republican party. An incident that
strongly supports the above charge recently occurred in Rich
field, Sevier County, Utah. The ' ' Reaper, ' ' an influential paper,
was owned by a couple of rather independent non-Alormons. For
the publication of a mild criticism of the policy of the church in
sending an Apostle to the United States Senate, the owners were
called "on the carpet" and given to understand that another
attempt to regulate the affairs of the church Avould result dis
astrously to their newspaper. Several thousand dollars were in
vested in their enterprise, and they were forced to surrender.
Later on the men again exhibited symptoms of rebellion, and in
order to avoid trouble they sold out to a number of leading Afor
mons of Richfield. Among the latter was the president of the
Sevier Stake of Zion, and fully three thousand dollars of tithing
money went into tbe Reaper Publishing Company.
In addition to the valuable aid President Joseph F. Smith
and Apostle John Henry Smith rendered the Republican party
in 1894 the Bishops and gum-shoers were unusually active. The
latter went among the Saints and told them that it was the desire

Political Incidents of 1893 and of 1894 401
of President Woodruff that they vote the Republican ticket and
that Frank J. Cannon be elected.
The election returns were as follows: Cannon, Republican,
21,343; Rawlins, Democrat, 19,324; Gaut, Populist, 550. Can
non's plurality being 1,819.

CHAPTER XLIII
ISSUES SHARPLY DRAWN  POLITICAL FREEDOM OR SLAVERY?  RULE
OF "CONSENT" INTRODUCED BY THE PROPHETS
For dramatic incidents, for intensity of feeling and party bit
terness the campaign of 1895 in Utah has had few equals in the
United States.
The principal question was the adoption of the State Consti
tution which had been formulated by the convention during the
winter of 1893 and 1894.
In addition to the State officers there was to be elected a rep
resentative to Congress and a legislature whose duty it would
be to elect two United States Senators.
Each party realized the importance of the approaching strug
gle, and each put forth every effort to gain the victory.
Charles Crane, the Gentile chairman of the Republican party,
resigned that position and announced his candidacy for Gov
ernor of the coming State. The selection of Charles Crane for
the first chairman of the Republican party was good politics on
the part of the church leaders, as it aided in allaying the sus
picions of Utah Gentiles in the matter of the sincerity of the
political division. The remainder of Charles Crane's political
career is brief and will now be recorded. He had served the pur
pose of the prophets in aiding them to transform an almost solid
Democratic Territory into a safe Republican majority within
four years. He had been a willing tool in the circulation of the
"Nuggets of Truth," of Joseph F. Smith's "Another Plain
Talk," Bishop Stevens' "recommend," and in every way had
aided the work of the Mormon gum-shoers. On the morning of
the election of 1894 Charles Crane telegraphed and had it bul
letined in every voting precinct in Sanpete County, the especial
domicile of the Scandinavian Saints: "President Woodruff has
just voted the Republican ticket. ' ' The fact was that no one but
the aged President himself knew how he voted. Charles Crane
had hobnobbed with the Republican apostle John Henry Smith,
402

Issues Sharply Drawn 403
and had associated with President Joseph F. Smith, who was the
intimate adviser and friend of the Republican chairman. Charles
Crane had been a faithful servant and loyal political lackey for
the Mormon prophets ; he had earned his reward, but, when they
had no further use for him, they cast him into the political waste
basket on the flimsy pretext of his former record. He was de
feated in the convention.
George M. Cannon succeeded to the chairmanship vacated by
Air. Crane. Mr. Cannon was the son of Angus M. Cannon, presi
dent of the Salt Lake Stake of Zion, and also was a nephew of
President George Q. Cannon. Notwithstanding the fact that the
new Republican chairman was an intellectual weakling, com
pared with his predecessor, he Avas well within the inner circle
of the prophets, Avhere he might avail himself of unstinted in
spiration under which the campaign was to be run.
The State Republican Convention nominated, Heber Al. Wells
for Governor. Mr. Wells was the son of Daniel H. Wells, AA'ho
during the stormy years of polygamous /'persecution," was sec
ond counsellor to President Brigham Young. Heber M. Wells
was a banker, a man of good executive ability, and withal of
considerable independence and stability. And as such he proved
to be a sore disappointment to the prophets.
For Representative to Congress the Republicans nominated
Clarence E. Allen, who has heretofore been mentioned as a man
of ability, of high educational attainments and an implacable
anti-Mormon. For Supreme Judge the Republicans nominated Charles S.
Zane, who had occupied the position of Federal Supreme Judge
of Utah and as such was distinguished for his rigid enforcement
of the laAvs against polygamy, for which he was heartily hated
by the prophets.
The acceptance of Professor Allen and Judge Zane was a bitter
pill for the Alormon leaders, and was no doubt swallowed by
them because of their hysterical longing for statehood, in the
attainment of which it was absolutely necessary to hoodwink
the Gentiles into the belief that church and state in Utah had
been irrevocably divorced. And in that the prophets were emi
nently successful.

404 Lights and Shadows of Mormonism
The Democrats were fortunate in securing the services of Judge
Orlando W. Powers for State Chairman.
For GoA'ernor the Democrats nominated John T. Caine, who,
as a devout Alormon, had ably and faithfully represented the
Alormon people as their delegate in Congress during the years
Avhen his constituents Avere defying the efforts of the Govern
ment to enforce the laAvs against polygamy and unlawful cohabi
tation. Brigham H. Roberts received the nomination for Representa
tive to Congress. Air. Roberts has been previously introduced
as the author of "Alissouri Persecutions" and of the "Rise and
Fall of Nauvoo. ' ' In addition to his exceptional gifts as a writer
Air. Roberts is an able speaker, a clear, forceful and logical
debater. He had early affiliated Avith the Democracy, which he
had aided Avith his unusual grasp of national questions, as also
by his charming personality and magnetic force. In stature Mr.
Roberts is about five feet nine inches, and in physical appearance
strikingly resembles the late Brigham Young. A leonine cast of
features completes the picture of B. H. Roberts. Not only was
Brigham IT. Roberts a stalwart in politics, but a stahvart in his
church. The Alormon leaders had early recognized his ability
and devotion to the church and had elevated him to the office of
one of the first seven presidents of the seventy, which was next
in importance to that of apostle.
The Democrats had early declared for the election of the United
States Senators by popular vote, and in order to make the inno
vation as nearly practicable as possible the party, in convention,
placed Joseph L. RaAvlins and Aloses Thatcher at the head of
the Democratic ticket for the United States Senate. While it
Avas an admirable selection so far as the personality of the can
didates Avas concerned, the nomination of Moses Thatcher was a
political mistake, and inexcusably inconsistent. Aloses Thatcher
Avas an apostle, and the Democrats had early and persistently
claimed that because of the peculiar relation of apostles to the
rank and file of the Saints, all apostles should be non-partisan,
and thus be ever ready to pour oil on the troubled political waters
rather than, by their presence in politics, raise the temperature
to boiling heat. The Democrats had not denied the constitutional

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BRIGHAM H. ROBERTS
406 Lights and Shadows of Mormonism
rights of the prophets, seers and revelators to be active in politics,
but inasmuch as the first presidency and apostles of the Alormon
Church occupy even a closer relation to the Latter-day Saints in
things spiritual and temporal than do the Pope, cardinals and
bishops of the Roman Catholics, it was urged that the presence
of the Aformon chiefs in politics would be grossly unfair to the
Gentiles, and would cause heart burnings and jealousy among
the Saints. Apostle Thatcher was among the first to discern the
danger of apostolic political activity and, as before stated, intro
duced a resolution in a meeting of the apostolate prior to the
political division deprecating the advent into politics of mem
bers of his quorum.
As a matter of fact, Democrats could cite the high example of
Presidents George Q. Cannon and Joseph F. Smith, Apostles
John Henry Smith, F. Al. Lyman and others in their fervent aid
of the Republican party in extenuation of Apostle Thatcher's
presence in politics. But the fact of his nomination for Senator,
rendered null and void, as well as inconsistent, in the years to
come, the protests of Democrats against the sending of a Repub
lican apostle to the United States Senate. There, was, however,
this saving grace : By the silly onslaught of Joseph F. and John
Henry Smith on Aloses Thatcher's Ogden Opera House speech
they had placed the Democratic apostle undef the ban of the
prophets. In that respect the nomination of Apostle Thatcher
was more in the nature of a defiance to church interference than
an endorsement of it. And the sequel will prove that the proph
ets regarded the nomination as an act of defiance and of rebellion
against the "constituted authority" of the " holy- priesthood. "
In view of prior interference by the Alormon priesthood and
the certainty that it would continue, the Democrats adopted the
following mild but significant plank:
"We declare for the total separation of church and state, for
the sake alike of civil and religious liberty. ' '
The adoption of the plank just quoted, and the nomination of
Apostle Thatcher formed a combination that was calculated to
arouse the ire of the prophets. It was equivalent to shaking red
rags in the face of a bull. It was a Democratic bid for a fight,
and the party got all it Avas looking for.

Issues Sharply Drawn 407
Under the experienced and able generalship of Judge Powers
the Democrats were making an enthusiastic and magnificent cam
paign. By October first the cheering news went out from head
quarters that after a close canvass of the Territory, and giving
the "doubtfuls" to the Republicans, the former had a safe
majority of twenty-five hundred votes.
But, from an apparently clear sky a thunderbolt dropped into
the Democratic camp. The great general conference of the Alor
mon Church adjourned about October seventh, and was suc
ceeded by the usual priesthood meeting, consisting of presidents
of stakes, bishops of wards, high councilmen and other leading
elders from all parts of Utah.
During the priesthood meeting Joseph F. Smith, in very
guarded terms, gave the elders to understand that Aloses Thatcher
and B. IT. Roberts were out of harmony with their quorums and
the first presidency in that they had accepted political nomina
tions without first getting the "consent" of their superiors in
office. Up to the time of the priesthood incident there was absolutely
no rule in existence that required any Democrat, no matter what
his ecclesiastical position, to obtain the consent of Republican
prophets before becoming a candidate for political' honors.
Necessarily a rule of that kind would place the political ma
chinery of Utah entirely in the hands of the Alormon leaders.
According to the exigencies of the times, the prophets could give
their consent to Republicans and withhold it from Democrats, or
vice versa. By their dictum they could cripple either party at
their pleasure, and the Saints — the "independent contingent"—
would soon learn the sign and vote accordingly. In that way
either party could be reAvarded or punished. And under the
operation of that rule the prophets would be immune from pun
ishment for sexual crimes committed under the guise of polygamy.
The severe criticism of Apostle Thatcher by Presidents Smith
and Cannon served notice on those present that it was the desire
of the church authorities that the Democratic party be defeated.
And that impression Avas carried to every city, town and hamlet
in Utah.
Whether premeditated or not, the Smith and Cannon arraign-

408 Lights and Shadows of Mormonism
ment of Aloses Thatcher placed him in the position of special
champion of the God-given right of the people of Utah to select
their political leaders without first seeking "counsel" of the
Alormon oligarchy, and of the inalienable right of freemen to
accept nominations without first securing the "consent" of the
leaders of any church on earth, and especially of those of oppo
site political faith.
A Mormon Democrat went from the priesthood meeting to
Democratic headquarters and said to Judge PoAvers: "We are
defeated," and as nearly as he could remember repeated the
words used by Joseph F. Smith in his condemnation of Thatcher
and Roberts.
After more than four years of sparring between the prophets
and the Democracy the issue was clearly and sharply defined.
It was to be the struggle for political liberty against the com
bined forces of a hierarchal despotism.
The great majority of the Democratic party was composed of
Mormons. Would they stand by their guns ?
Sunday, October thirteenth, was a busy day throughout the
Land of Zion. The brethren who had visited the conference were,
as usual, "called to the stand" and requested to "report" the
essence of the discourses delivered by the prophets. And the
returned brethren were not slow in responding. They were not
backAvard in informing the Saints that Apostle Thatcher and
Elder Roberts were out of harmony with the chief prophets he-
cause they had presumed to accept political nominations without
first having obtained the consent of their ecclesiastical superiors.
A few of the more glaring instances of those "reports" will be
cited :
Elder George C. Parkinson, president of the Oneida (Idaho)
Stake of Zion, who was present at the priesthood meeting
and preached at Brigham City the Sunday following, told a
large congregation of Saints that because of the rebellious spirits
manifested by Thatcher and Roberts in political matters, the
first presidency desired their defeat. It is almost needless to
add that Elder Parkinson Avas a dyed-in-the-wool church Repub
lican. He was then, as he has since been, an authorized ecclesi
astical meddler in Idaho politics with the same end in view — the

Issues Sharply Drawn 409
political supremacy of the Mormon church. On the same Sab
bath, October thirteenth, the good bishop of the Snowville ward
near Brigham City told the Saints how the prophets wanted them
to vote.
At a political meeting held on October fifteenth in Richfield,
the headquarters of the Sevier Stake of Zion, the good Bishop
Brandley spoke of the priesthood meeting in Avhich Thatcher
and Roberts had been denounced, and told the voters that it was
their duty to obey the priesthood.
During a Sabbath meeting held in Aloroni, Sanpete Stake of
Zion, Bishop Irons informed the Saints of the disguised decree
that the prophets had rendered against Thatcher and Roberts;
that it was the duty of the Saints to obey the first presidency, and
that when they "say black is white it is your duty to say black
is white. ' '
While only a few of the instances of priestly interference dur
ing the campaign of 1895 have been mentioned, they are suffi
cient to prove that the prophets were desperate in their deter
mination to defeat the" two rebellious Democratic nominees. And
in so doing those "holy men of Israel" would also defeat the
Democratic party and thereby keep a sacred pledge they had
previously nlade with the chairman of the National Republican
Committee to the effect that Utah should go into the Union a
Republican State.

CHAPTER XLIV
HALT IN DEMOCRATIC CAMPAIGN  UPRISING OF THE MORMONS
Judge PoAvers' familiarity with the political methods of the
prophets prompted him to act decisively. He put the matter of
the disciplining of Thatcher and Roberts squarely up to the
Alormon Democratic voters.
As many as possible of the members of the Territorial Com
mittee were hurriedly summoned and the conditions laid before
them. There were three alternatives — Should the Democratic party
ignore the disguised threats of the prophets to defeat two of its
nominees and proceed with the campaign, and thus go down to
certain defeat? Should the party's delegates be reconvened and
the question of church interference be made the paramount issue
of the remainder of the campaign 1 Or Avould the Democrats take
down their ticket and vote against the adoption of the Constitu
tion on the ground that, because of church domination of poli
tics. Utah was not prepared for statehood?
The decision of the committee was unanimous for the recon-
A'ening of the late delegates from each county in another con
vention to be held on October tAventy-second.
In the meantime, reports of Joseph F. Smith's denunciation of
Aloses Thatcher had reached the remotest villages in Utah and
had aroused the indignation of every liberty-loving Democrat in
the Territory.
The Republican press of Utah, ever truculent to the slightest
wish of the prophets, called the uprising of the Democrats a
"grand stand play," made for the purpose of minimizing the
humiliation of the "defeat that surely awaited them."
From all parts of the Territory letters and telegrams poured
in on the Democratic chairman. Each communication breathed
unmistakable indignation because of the efforts of the prophets — ¦
Joseph F. Smith Avas merely their mouthpiece — to cheat the
Democracy out of AA'hat Avould have been certain victory, and each
410

Halt in Democratic Campaign 411
letter and telegram pledged unyielding support to Judge Powers
in the fight for franchise undefiled by priestly control. A few
of those communications are herewith reproduced, and it is well
to add that fully nine-tenths of the signers were prominent Afor
mons. "Dear Sir — I am greatly obliged to you for sending me com
plimentary tickets to attend the Great Democratic State Conven
tion to-day, but owing to circumstances I am not able to attend.
I should be delighted to be present at such a gathering of Demo
crats in championing the cause of ' equal rights to all and special
privileges to none.' All hail, Democracy. "Mrs. Bethsheba Smith."
The lady who sent the above letter to Judge Powers is a devout
Latter-day Saint, and is the relict of President George A. Smith,
who in life was one of the counsellors of President Brigham
Young. "Aunt Bethsheba," as she is affectionately called by all
who know her, is yet hale and hearty, and is the president of all
the Alormon relief societies throughout the world. The letter of
that grand old lady breathes a true spirit of liberty, and it is sad
to relate that, like thousands of other Alormon Democrats, it was
her last declaration for "equal rights and exact justice to all."
The inexorable poAver of the Alormon despots hesitated not to
snuff the flame of liberty alike in men and women.
"Hon. 0. W. Powers, Chairman, Democratic Territorial Com
mittee :
"The Democrats of Cache County again unite in declaring for
absolute separation of church and state. We oppose the idea
that men should be compelled to get permission from ecclesiasti
cal authorities before exercising their political rights. We deny
that Democrats are religiously bound to follow the advice of
Republicans in making up Democratic tickets. We shall uphold
every legitimate effort of our party to resist and disavow such
pretensions if any such have been made. Stand firm for the right
"J. H. Paul, Noble Warrum, Jr., G. W. Thatcher, Joseph Mon-
son, I. C. Thoresen, Arthur W. Heart, Joseph Kimball, H. J. Mat
thews, Wm. Haslam, H. A. Campbell, E. R. Owen, Alartin Woolf.
Jesse S. Hancey, Newell W. Kimball, Wm. Sparks, J. M. Blair,
John Dahle, J. L. Payne, Aaron F. Farr, Jr., Thos. L. Obrey,

412 Lights and Shadows of. Mormonism
Joseph H. Olsen, James C. Orr, Frank K. Nebeker, Alma Olsen,
D. A. Reavill, James Loftus, Don. C. Musser, Thos. Leishman,
Fred Turner, Jos. Quiney, Will G. Farrell, M. A. Hendricks,
S. Al. Alolen, H. G. Hayball, W. G. Reese, Chas. AV. Maughn, B.
G. Thatcher, Jos. Wilson, William Edwards, Samuel Clarke, F.
G. Robinson, John Robinson, A. D. Smith, G. Al. Thompson, John
Bench, John Al. Wilson." (Telegram.) "Fairview, Utah, 15th.
"0. W. Powers:
"Resolved, We, Democrats of Fairview, heartily indorse the
action of our worthy chairman and pledge our continuous sup
port to our esteemed friends, Thatcher and Roberts, in their
stand for untrammelled freedom. Our motto: 'On to victory.'
"H. De Fries, F. Christensen, Guy Wilson, A. Tucker, Joseph
Seely, Committee." (Telegram.) "Manti, Utah, 14th.
"Hon. 0. W. PoAvers, Democratic Headquarters:
' ' Further declarations of non-interference from the church are
useless ; they are in the field against us ; give no quarter, but fight
it out for liberty and Democracy and all good Democrats will
stand by you.
"Joseph Judd, Wm. K. Reid, Julius Christensen, Wm. Rich-
ens, Alex. Tennant, Earnest Hardy, Ward Stevensen, Dr. Storey,
Hugh Sloan, Geo. Billings, Jr., Walter Stringham, Jr., Stephen
Voorhes. ' ' (Telegram.) "Mount Pleasant, Utah, 14th.
"0. W. Powers:
' ' We, the Democrats of Mount Pleasant, heartily indorse your
action and will uphold you in demanding non-interference of
church in political matters.
"W. W. Woodring, Chairman; A. B. Williams, Secretary; J.
B. Porter, Treasurer; Soren Christensen, Chairman Campaign
Committee; C. Al. West, C. C. E. Peterson, A. J. Syndergaard,

Halt in Democratic Campaign 413
W. A. Averett, L. P. Neilson, James Wilson, M. G. Rolph, IT. A.
Tait, Henry Erickson, A. J. Peterson, D. H. Latham, T. E. Mc-
Graw.' '
As an illustration of the intense feeling created among Alor
mon Democrats by the remarks of President Joseph F. Smith
and George Q. Cannon, and of the ridiculous inconsistency of the
neAV political rule enunciated by those leaders, a resolution unani
mously adopted by the Cache County Democrats assembled in
convention at Logan, on October 14th, is herewith submitted:
' ' Resolved, That we especially deprecate the latest exhibition of
Republican inconsistency, by Avhich it is alleged that the Demo
cratic nominee for Alay or of this city (Newell K. Kimball, coun
sellor to the bishop of the Second Ward), must go to the Republi
can nominee for the same office (Orson Smith, president of the
Cache Stake), and get his consent before accepting the nomina
tion on our ticket; and we ridicule the claim that Republican
nominees have some sort of religious right to make or to control
nominations on Democratic tickets. We hold, to the contrary,
that the electors of this Commonwealth are, and of right ought
to be, free and independent in the exercise of their political
rights, and that the pretension recently set forth by. our local
political opponents, under guise of church discipline, to the effect
that American citizens must go to them for permission to engage
in political movements, is an attempt on the part of local ecclesi
astical officials already nominated on Republican tickets to dictate
Avho shall and who shall not be nominated as their opponents. We
ask the people to ponder well on the enormity of this claim and
to rebuke its arrogance at the polls."
And such was the emphatic and unanswerable protest of Alor
mon Democrats against the political rule that, in time, Avas to be
hopelessly fastened on the future State by the pretended vicege
rents of the Almighty.
The remaining unsubsidized Democratic neAvspapers of Utah
were outspoken in their opposition to further interference by the
prophets in politics. One of those mild yet firm protests is here-
Avith reproduced. It is selected because it presents in concise
form a few of the wrongs the Democratic party had patiently

414 Lights and Shadows of Mormonism
endured from the Afornion oligarchy. The editorial is from the
Provo "Evening Dispatch" of October 17, 1895:
"All Republican sophistry, slurs and innuendoes to the con
trary, there is no denying the fact that the people of Utah are
passing through a fiery ordeal, and we Avill attempt to state the
position of the Democracy, as we understand it, in terms of mod
eration and in a spirit of ' equal and exact justice to all. '
"Before Ave proceed Avith the statement of the case we will
point out a few incontrovertible facts that bear directly on the
question at issue.
"Between the pretensions of the leaders of the Church of Jesus
Christ of Latter-day Saints and the ministers of the sectarian de
nominations there is a mighty difference. The leaders of the so-
called Alormon church claim that they are especially inspired;
that they hold communion Avith the Almighty and receive reve
lations direct from Him. On the other hand, ministers of other
denominations make no such special claims. They believe in a
general inspiration of themselves in Avhich the entire human
family is included, in a greater or lesser degree, according to the
purity of their lives. But they do not claim to receive direct
revelations regarding special doctrines and admonitions. There
is also a like distinction between the relations of members of the
Alormon Church to their leaders and the relations of the members
of the sectarian churches to their leaders. The latter do not re
gard their ministers as being especially inspired, and do not re
gard themselves as being under especial obligations to obey them.
The Latter-day Saints have implicit confidence in the spiritual
and temporal teachings of their leaders and regard it as their
bounden duty to listen to and obey their counsel. It was that
implicit faith that enabled them to wring from nature in her most
forbidding aspect the miracle that is present in the colonization
of Utah. By that same faith a handful of half starved pioneers
laid the foundation of this inter-mountain commonwealth.
"Twice each year the Saints go to the general conferences and
Avith hands raised toward heaven as a token of their absolute '
sincerity, they vote to sustain the first presidency and the apostles
as 'prophets, seers and revelators.' Without that faith the
miracle of colonization could never have been accomplished. As

Halt in Democratic Campaign 415
the words of inspiration fall from the lips of those same prophets,
seers and revelators they are as the voice of the Supreme Father
speaking to his children. There is no wonder, then, that the
Saints love and venerate their leaders; it is a logical sequence of
the faith that is Avithin them.
' ' With the above plain statement of conditions we will proceed
with a partial enumeration of the wrongs M'hich the Democrats
claim they have endured at the hands of the church leaders.
"The results of the first election after the political division
proved that Utah Avas overwhelmingly Democratic. Apostle
John Henry Smith, for Avhom the people pray as a prophet, seer
and revelator, repeatedly traversed the Territory in the interest
of the Republican party. There were thousands that could not,
there are thousands tc-day who cannot, se*e any difference between
John Henry Smith the beloved apostle and John Henry Smith
the politician. The people reasoned logically. Said they: 'If
Apostle John Henry Smith is inspired in his religious teachings
he must have more than mortal knowledge of that which is best
politically for the people.' They were not able, nor is any man
competent, to determine AA'here the divine ends and the purely
secular begins. Thousands were converted to Republicanism be
cause of their belief in inspiration. No Democratic apostle took
the stump and followed up the Republican apostle with argu
ments for just and equitable tariff taxation, and eloquent pleas
for the diffusion of wealth and poAver.
"When apostle Aloses Thatcher broke the dead silence for the
Democrats the greater portion of the harm had been done. But
as that man of men stood before the convention in Ogden in Alay,
1892, and sentences fairly loaded Avith logic fell from his lips in
language of lofty and touching eloquence, every nerve in that
large audience thrilled with responsive sympathy. Each one of
Mr. Thatcher's listeners knew that the man was inspired, because
they knew that he was speaking the truth. Aret, with his knowl
edge of his influence with the people, Air. Thatcher's keen sense
of 'the eternal fitness of things' impelled him to decline all over
tures to take part in the campaign.
"Mr. Thatcher's address was severely criticised by President

416 Lights and Shadows of Mormonism
Joseph F. Smith and Apostle John Henry Smith. Figuratively
speaking, they jumped on to it with their four feet.
' ' Alore than three years have elapsed since that Ogden conven
tion. During these three years the Messrs. Smith have been
active, and in many instances have been bitterly partisan. We
all remember the famous and infamous 'Gibbs letter' wherein
he stated that it Avas the wish of the first presidency that Cache
County go Republican because of the beneficial effect it would
have on the statehood question. All knoAvledge of Air. Gibbs'
letter was disclaimed by the first presidency. George F. Gibbs
was then, as he now is, the private secretary of the first presi
dency, yet he was never disciplined for his infamous act of de
ception. We all remember how Frank J. Cannon's campaign was
run under the inspiration of the 'Nuggets of Truth,' and a
bishop's 'recommend' secured through the instrumentality of
Joseph F. Smith. Also, how a copy of that same recommend was
put into the home of every Latter-day Saint in the Territory of
Utah. "Democrats also remember how the aged President of the Mor
mon Church was induced to be present at a Republican jollifica
tion at Saltair Beach, and to occupy a front seat on the plat
form, and how the 'Tribune,' in glaring headlines, gloatingly
announced the fact.
"We all remember that on the fateful election morning of last
November, Charles Crane, the Republican chairman, telegraphed
to every election precinct in Sanpete, and had it bulletined, that
President Wilford Woodruff had just voted the Republican
ticket, and that Sanpete County Avas carried for the 'party of
great moral ideas ' on the inference that Crane had told the truth.
We remember something else ; that? since then President Woodruff
denied the truth of that telegram. When Alormon Democrats
remember the history of that grand old man and venerated leader
and reflect on the way that he was dragged before the public
and made to do duty as a Republican vote-winner, every heart
swells with hot indignation at the party leaders, aiders and
abettors of that most infamous method of carrying elections.
For those misguided zealots who lent their aid and influence to
such damnable political trickery there is inexpressible contempt

Halt in Democratic Campaign 417
and loathing in the hearts of thousands of Democratic Mormons,
and try as hard as they may they cannot banish it. Yet, in those
same hearts there is naught but respect and love for the man
who stood by the side of the Prophet Joseph during the dark
days, and the bitter trials of the early years of the Alormon
Church, a repetition of which is unnecessary.
"In the presence of the Alormon priesthood, gathered from
every part of Utah, Apostle Aloses Thatcher and Elder Brigham
IT. Roberts were severely criticised by Republican high church
men because they had accepted positions on the Democratic ticket
without first having gained the consent of their superiors in the
church — superiors in no other sense of the word. The rebuke
came in the middle of the campaign, and as if by the dictation
of the Salt Lake 'Tribune' Avhich first enunciated the new doc
trine that Democrats must obtain the consent of Republicans
before they can become candidates for political offices.
"Had there been no stumping of Republican apostles, and had
not Apostle John Henry Smith run for office and served as
president of the constitutional convention, the priesthood inci
dent would have created no turmoil, although the time — the
middle of the campaign — and the publicity of the disciplining
Avould have been regarded as singularly opportune for Repub
licans and inopportune for the Democrats, AA'ho could not help
but regard the incident as a blow aimed at, and intended to
compass, their defeat. 'How is it,' Democrats ask each other,
'that John Henry Smith has not been disciplined? How is it
that George F. Gibbs has not been disciplined for his unwarranted
use of the names of the first presidency in his infamous inter
ference in Cache County politics? How is it that President
Joseph F. Smith has not been publicly disciplined for his fre
quent exhibitions of intense partisanism and his relation to that
' ' bishop's recommend " ? ' ' How is it, ' they ask, ' why none others
than Democrats have felt the lash of church discipline for enter
ing politics?' These questions are pertinent and demand an
answer at this time. We do not assert that the priesthood inci
dent was premeditated, but its effect is just the same as if it
were. "Republicans, the foregoing recounts a few of the causes for

418 Lights and Shadows of Mormonism
complaint, and how we Democrats view the immeasurable injury
we have sustained because of your greed for 'inspired' assistance.
"In the meantime let the 'Tribune' jeer, and let the intellec
tual pigmy who is presumed to be running the Republican cam
paign and those who endorse his sneers indulge in their child
ish tirades.
"Democrats, remember that the vindication of Utah and her
citizens rests in your hands. See to it that the obligation is
Avisely, dispassionately and thoroughly done to the end that
posterity will rise up and call you blessed."

CHAPTER XLV
DEMOCRATIC reconvened convention
October 21st, 1895, witnessed the gathering of the Democratic
clans. From over the mountain ranges and from distant valleys
and isolated hamlets the Democratic hosts flowed into Salt Lake
City. The spirit of revolt Avas in the air. It beamed from the
faces of the reconvened Mormon delegates, it gleamed in the
crimson glare of the red lights along the streets; it was present
in "America" and the "Star Spangled Banner" as those patri
otic airs issued from a hundred instruments ; it was present in the
crash of the Democratic drum corps and the cheers of marching
thousands. It was a glorious demonstration, an unparalleled out
pouring of hearts that longed for political liberty. It was the
mighty voice of Democracy protesting in thunderous tones
against the union of church and state in Utah.
Had the Utah Democracy possessed the gift of looking into the
future those peans of defiance and victory would have become
wails of despair and defeat. Had they possessed a modicum of
the inspiration they so freely credited to their prophets they
would have marched with bowed heads and heavy feet while the
bands played the ' ' Dead March in Saul, ' ' and the muffled drums
beat ' ' taps ' ' over the prostrate form of the ' ' Goddess of Liberty. ' '
On the morning of October 22nd, the delegates assembled in
the Salt Lake Theatre, which was packed from pit to dome with
enthusiastic and seemingly determined Democrats.
After the usual preliminaries the Secretary read the following
call for the reconvening of the convention :
the call
' ' Since the nomination of the Democratic State Ticket, through
no fault of the Democratic party, there has arisen a crisis in the
political affairs of this Territory. It has been caused by the
efforts of designing and unscrupulous Republicans who have used
and distorted the ill-advised statements of high church officials
in order to secure their own designing ends. Efforts are being
419

420 Lights and Shadows of Mormonism
made to cause the people who have been taught to reverence
authority to believe that the dominant church of Utah desired
the defeat of the Democratic ticket. This condition of things
needs the most serious consideration of every thinking man and
woman. It presents to the people a question before which all
others are dAvarfed. It relates to the rights of persons and to the
personal and political freedom of every individual. The Demo
cratic party, which has ever been the party of the fullest freedom
to the citizen, proposes to meet this issue and fight it out, that
it may be settled for all time ; that peace may come to the people
of Utah; that the adoption of the constitution that is presented
for the consideration of the people may not be defeated.
"It has no quarrel Avith any church. It admits the right of
every society to govern and control its members in its own affairs,
so long as the rights of the state, or the rights of other individuals
are not encroached upon. Its grievance has been caused by those
Avho are ready and Avilling to drag the cross of Christ in the mud
and dust and filth of politics, to advance selfish ends. It matters
not whether this was occasioned by innocent motives or innocent
action. The condition is here and the issue has been raised. There
should be no injustice done to any man. There should be no
interference with the rights of any church or of any individual ;
but for the good of Utah, as well as for the good of Democracy,
the question should be met in a manly way, and in a manner that
the people Avill know that Democracy has spoken and will act
accordingly. "Therefore, in view of conditions existing, in order that there
may be issued a declaration of political independence, and for
the purpose of declaring that no man nor no set of men shall
hereafter use the power or the name of any church or ecclesias
tical authority to control the votes or the political sentiment of
any citizen, the Democratic State Committee, duly assembled at
Salt Lake City on Monday, the 14th day of October, 1895, by
unanimous vote, hereby directs the reassembling of the delegates
that composed the convention that met at Ogden on the 5th day
of September, 1895, and at Salt Lake City on Tuesday, the 22nd
day of October, 1895, at the hour of 10 o'clock a. m.
"All delegates to the late convention are earnestly requested

Democratic Reconvened Convention 421
that, laying aside all business and excuses, they attend the con
vention for the good of Utah and all the people, and thus aid in
settling once and for all one of the questions that has so long
harassed all classes in this Territory.
"The convention will he also empowered to take such other
action than that stated in this call as the exigencies of the occa
sion may require."
An address reciting the causes that led to the calling of the
reconvened convention was then read. Inasmuch as the docu
ments have hereinbefore been quoted and sufficiently discussed,
only the introductory portion of the address will be given.
"address to the people
' ' The Democratic convention of the Territory of Utah that as
sembled at Ogden City on the 5th day of September, 1895, having
reassembled in extraordinary session at Salt Lake City this the
22nd day of October, 1895, in response to the call of the Demo
cratic State Committee, issues this address and declaration to the
people :
"The Democrats of Utah, recognizing that conditions have
recently arisen imperatively demanding that the great Democratic
party shall speak in no uncertain tones and forever declare the
policy that should be taken by the State and by all followers of
religious creeds in political affairs, deems it proper to review
the series of events that have caused the reconvening of this con
vention and the issuance of this declaration.
"The first settlers of Utah came here with sorrow in their
hearts. They followed their trusted leaders through travail and
distress. They came here through a wilderness filled Avith sav
ages that they might in these valleys obtain the liberty Avhich
they felt Avas unjustly refused to them in the States. They left
homes and property. They had been harassed by mobs and had
suffered from murder. As to whether they were at fault, or
were the victims of persecution, history, when impartially writ
ten, will truthfully declare.
' ' Naturally they looked up to those who led them to their neAV
home Avith trust and confidence. As a result there appeared to
be a practical union of church and state. In most instances the

422 Lights and Shadows of Mormonism
political offices were filled with the ecclesiastical officers of the
Alormon Church. At first there were no political parties in Utah.
The people were thousands of miles from civilization, and even
had they so desired, there was no opportunity for them to con
sider, to discuss and to align themselves upon the one side or
the other of the great questions that divided the people east of
the Rocky Mountains. With increased immigration there came
those Avho disagreed Avith the Alormon people upon religion, and
the conditions then changed to the extent that there was organ
ized Avhat was known as the ' People s Party, ' or the ' Church
Party.' "the harrassing contention
"Then began the long and harassing contention between men
of different religious views. As might have been expected, the
contest Avas waged with great bitterness, resulting in sorrow, an
tagonism, and much distress to both sides, which at times cul
minated in bloodshed.
"With increased facilities for communication with the outer
world, neAV questions gradually forced themselves to the front.
The people became more harmonious, and the time finally arrived
Avhen it was thought that the old issues should be dropped and
that the bitterness of the past should be buried, never again to be
revived. The local parties disbanded and a new alignment of the
people Avas made along the lines of policy advocated by the Re
publican and Democratic parties. The Alormon . Church in a
most authoritative manner issued a manifesto abandoning one of
the dearest tenets of the Alormon faith, and it thereby acknowl
edged the supremacy of the National Government in all affairs
pertaining to the political Avelf are of the people. ' '
The folloAving from Judge PoAvers' speech is from the Salt
Lake ' ' Herald, ' ' which also contains a synopsis of the entire pro
ceedings : "powers' great address.
"The call of the Democratic State Committee that has been
read to you this morning indicates to you the scope and purpose
and the reason for your assembly again in convention. Seldom
has it become necessary for any political party, after it has placed

Democratic Reconvened Convention 423
its candidates in the field, to ask that- those men who named the
candidates, who framed the platform for them to stand upon,
should again assemble for the purpose of considering questions
affecting the success of the party, as well as the weal or Avoe of
the people. (Applause.) I doubt whether in any land, upon
any occasion, that there assembled a deliberative body having
a higher responsibility cast upon it, than rests upon the delegates
of the Ogden convention that are again in session. (Applause.)
"You have met to discuss, to consider, and to act upon a ques
tion for statesmen; you are called upon to solve a problem and
to advocate a principle for which men in all times since God said
'Let there be light,' and there was light, have been willing to
lay down their lives. It is a principle of personal liberty — the
principle of political freedom — the principle before which all
questions are dwarfed. In all ages, when the people have sought
to establish their rights, those who were in poAver and believed
they were safely entrenched, have endeavored to laugh their
efforts to scorn ; they have ridiculed their motives ; they have
distorted their purposes; they have sought to belittle that which
is as dear to the intelligent and liberty loving man as his life.
"In the present crisis that is now to be met by the Democratic
party, history has repeated itself, and upon all hands men who
believed they Avere about to secure the fruits of unlawful inter
ference with the rights of the people, have cried down the idea
of your reassembling and laughed at the thought that you had a
grievance — have tried to belittle the question. History will again
repeat itself when this convention shall have acted and the people
shall finally have passed upon this issue, that is now thrust upon
them, for they who laughed will be buried beneath the avalanche
of votes. (Applause.)
"We are here, then, assembled upon a grave occasion, to con
sider a question that requires the highest statesmanship. If it
vvere needed for me to say anything upon the subject, my words
Avould be for you to approach that work as you would approach
the act of making your will before going upon the field of battle.
That which you do here to-day, not only will be a part of the
history of Utah and America, but it Avill even inure to the weal
or Avoe of people AA'hich, God knows, have had enough of sorrow,

424 Lights and Shadows of AIormonism
distress and suffering. (Applause.) If you act Avith moderation,
yet with firmness; if you meet this issue in no spirit of passion ;
if you take from your minds all malice, if any there be therein,
then your action Avill be that your children and your children's
children Avill rise up and call you blessed for what you do this
day. (Applause.)
"So the thought that I would suggest to you is, that you ap
proach this question in the spirit that I have indicated, with
no thought of wrong toward any man, but with the firm resolu
tion that in the matters Avhich are of the people and belong to
the people, the people shall and will be free. (Great cheering
and applause.)
"Those whose heads here are silvered with the frost and snows
of many winters have but to turn their thoughts back to the long,
the dark, the terrible night that Utah has passed through; you
have but to consider the distress that you have witnessed — and
it has not been confined to Alormons; it has not been confined to
Gentiles — all the people here have tasted of the cup of bitterness
that was thrust to their lips.
"It has been hoped that all that which caused the people so
much sorrow and suffering, had been buried never to be revived.
It had been hoped by us that henceforth there would be no divi
sion here politically upon religious lines — that no man would seek
to play upon the religious feelings of the people. Year after
year, campaign after campaign, there have been injected into our
political affairs that which has been said would be, and that which
should be, and that Avhich hereafter shall be, kept out. (Ap
plause.) "It culminated in a recent occurrence that is a part of the
history of this Territory, and true indeed were the words of
those avIio in a spirit of sarcasm stated that the Chairman of the
State Committee, recognizing that his party was defeated, there
fore asked for the reassembling of this convention. I was con
fident of victory, the day before that fateful Monday, and it was
an army fleeing from the battlefield on the Tuesday following.
And Avhy? Because in every nook and corner in the Territory
there Avere men and women Avho Avere saying that our candidates
and our party Avere under a ban. Our own people disheartened.

Democratic Reconvened Convention 425
knowing the poAver and influence of those in authority, knew not
what to do, or Avhere to turn; felt that without any fault ou their
part, a victory that Avas theirs by right was being in an unjust
and wicked manner taken from them. So, upon carefully con
sidering the situation, there came news in the papers, before we
had taken any action, that our candidate for Congress was to be
forced to resign, and there were remarks flying here and there
as thick as snowflakes on a winter's day.
"There were questions coming and demands being made that
action should be taken. Finally, the State Committee was as
sembled, and it considered this matter seriously and carefully for
hours, and it determined that this question having been thrust
upon this people at this time, it was the duty of the Democracy,
which is always unterrified, to meet it like men. (Applause.)
And it recognized that the people being the source of all political
power, it could only be properly met by the representatives of
the Democratic party coming from all the different quarters of
the Territory, in convention assembled, so that when the Avord
was spoken as to what should be done, it would be with the
majesty of that great party founded by the man who wrote the
Declaration of Independence. (Applause.) So we have asked
you to assemble here to-day in a spirit of kindness toward all,
but with the firm determination that we propose to march for
ward to victory. For my own part, Avhen this news came to me,
when I observed that our people were discouraged, I felt and I
said that if we are to have the victory that Avas Avithin our grasp
taken from us by ulterior means, then Ave would know that this
Territory was false to the pledges that it made to the nation ; we
would know that this people Avere not the honest people that they
say to the world they are. We would know that we had far
better remain here under the tutelage of the National Govern
ment, and we should not enter the Union under false pretenses,
but that we should take doAvn our ticket and vote down the con
stitution. (Tremendous applause.)
"But no sooner did the word go forth that your committee
proposed to stand firm and to plant itself upon the eternal prin
ciples of human liberty and political freedom, that it proposed
to give to every church the rights that it seeks for itself, as a

426 Lights and Shadows of Mormonism
political party, there came Avords of cheer. There came Avords of
assurance from men who I had feared would distrust my motives,
I having fought them as hard as I could in days gone by, bu1
they said to me that they were with me in the fight, and I sent
back the word to them that I was with them in this fight. (Ap
plause.) So the course of the State Committee became clear; it
was to march forward, though but twenty men should follow :
it was to sustain the constitution of the State ; it was to appeal
to the people, and to call to their minds the fact that when they
vote for the constitution, they vote against any union of church
and state, and upon such an issue as that, as God is my judge, I
would prefer to march with you to an overAvhelming defeat than
to enjoy victory gained by such means as the Republican party is
using to-day in order to defeat the Democracy. (Tremendous
applause.) For if we do not succeed in this campaign upon this
issue, which will not down ; if we do not succeed now, during our
lifetime we can fight for that principle, and some day our chil
dren, or our grandchildren, will win, and then you will be re
membered, when the men who seek to enjoy the fruits of Repub
lican efforts and machinations are cast into oblivion. (Applause.)
"I have faith in the people. You have responded to this call
in such a manner, that I am satisfied that there is no weakening ;
I am satisfied that we are to march forward to a victory thai
will cover Utah with glory, because she will enter the Union as
a free State, the people having declared, as they will by their
votes, that there is nothing theoretical, but there is here a prac
tical division between politics and religion. (Applause.)
"Go forward into the fight; take the word of cheer to every
hamlet in this Territory. Carry back to every man, woman and
child the thought that I now give you, that this is a Democratic
year, and that Democracy is going to win (applause) ; that it
will not only be a victory for the Democratic party, hut it will
inure to the benefit of every man, woman and child, and close
the door forever to religious hatred and persecution, and it will
bring all classes nearer and nearer together; it will give us peace,
and bury the animosities of the past. All this is a matter for
which men can, and for which men should, fight. It is a principle

Democratic Reconvened Convention 427
ever living; it will write victory upon our banner in November
(Renewed and continued applause.) "
At the conclusion of Judge Powers' speech, he read a letter
from Aloses Thatcher addressed to the Chairman of the Demo
cratic Territorial Committee, and to the members of the recon
vened convention. After reciting that the condition of his health
prevented him from being present during the convention, Mr.
Thatcher sketched the causes that had led up to the necessity of
again convening the delegates. While affirming his underlying
loyalty to his religion, Mr. Thatcher's letter rang clear and un
mistakable for the absolute divorcement of church and state, am"
for political liberty for his people. The letter was in every way
worthy of the man and the occasion, and it is regretted that only
the three concluding paragraphs can be quoted. They were as
follows :
"Recent occurrences intensify the demand, as expressed in our
state constitution, that state and religious matters must not be
united, and Avhile it is the duty of the state to protect the church
in the enjoyment of the fullest religious freedom, the church must
not attempt to dominate in civil affairs, and on this point I am
with my party and do not hesitate to believe that our citizens,
when given the opportunity, will vindicate and maintain their
political honor.
"Believing, as I do, that the people of Utah will once more,
at the polls in November, vindicate their integrity and preserve
their honor, as I expect to do; I shall vote for the constitution;
being ready and willing, in season and out of season, to do my
part in maintaining the political rights, privileges and blessings
of free institutions.
"And now, in conclusion, in view of what has recently oc
curred, should the members of the convention feel that it would
be in the interest of the Democratic party in Utah to have my
name AvithdraAvn as a possible candidate for the United States
Senatorship, you may regard my resignation as herein tendered.
but should you still think that I should remain Avhere your action
at Ogden placed me, I shall be with you, head, heart and hand,
to the end."

428 Lights and Shadows of Mormonism
(From the "Salt Lake Herald.")
"A TREMENDOUS DEMONSTRATION
"There was applause all through the reading. It reached its
climax, however, when Judge Powers, raising his voice, read the
sentence containing the words; 'the church must not attempt to
dominate the State, and on this point, I am with my party. ' At
this point Judge Powers stopped for a moment and before he
could proceed the Cache County Delegation began to applaud
and cheer. The house took it up and cheer after cheer rang
through the house. At its height, Lyman Alartineau, of Cache,
Avho was in the pit, arose and waved his hat. The Cache Delega
tion arose and cheered. Then J. L. Rawlins came forward to the
front of the stage waving his hat and cheering. The house re
sponded, men and women waving hats and handkerchiefs, cheer
ing, stamping, applauding and raising the roof. At the end of
the address, there avis a repetition of this scene, at the end of
which a delegate from Morgan called for three cheers for Moses
Thatcher, which "were given with hearty good will. Never was
such a scene witnessed in Utah as that which grew out of the
reading of this manly, straightforward letter.
"Judge Dusenberry. of Provo, moved that the Committee on
( Credentials of the Convention make the list of delegates present.
Adopted. "Charles H. Hart, of Cache, moved the appointment of a com
mittee on declaration and order of business of one from each
county. Judge Powers waited a moment and then put the mo
tion. There was a chorus of ayes and the contrary was about to
be put when Charles Baldwin arose in the body of the house and
said he wanted to oppose the motion. He was ruled out of order
on the ground that he was interrupting a vote and the motion
was carried.
" 'This looks like "gag rule," ' said Baldwin.
"P. J. Daly moved that the motion be reconsidered, but as he
had not voted. August B. Elder was compelled to come to his aid.
On motion of R. W. Sloan, the motion was laid on the table.
"The roll was then called and the folloAving Avere named as the
committee :
"Beaver, G. H. Fennemore; Boxelder, Nels Jensen; Davis, B.

Democratic Reconvened Convention 429
II. Roberts ; Emery, AVilliam Howard ; Garfield, not represented ;
Grand, not represented ; Iron, Edward J. Palmer ; Juab, IT. J.
AlcCune ; Kane, C. W. Penrose ; Millard, James A. Alelville ; Mor
gan, Joshua Williams ; Rich, Aquilla Nebeker- San Juan, Jerrold
R. Letcher; Salt Lake, A. T. Schroeder; Sanpete, Guy P. Wil
son ; Summit, John Boyden ; Sevier, Bernard H. Greenwood ;
Tooele, E. A. Wall; Uinta, L. Johnson; Utah, S. R. Thurman;
Wasatch, William Buys; AVashington, Aloroni Snow: Wayne.
Richard W. Young ; Weber, David Evans.
"Baldwin's views
' ' David Evans moved that the rules be suspended and that Mr.
Baldwin be given an opportunity to express his views. This was
carried. "Air. Baldwin said that his reason Avas that the motion was
premature. An emergency had arisen and a convention was re
called for the purpose of finding out Avhat the party wanted.
How could a committee draft an address until it was known
what the party wanted? If some fireworks only were to be let
off, men used to pyrotechnics should be appointed. He wanted
a full discussion. " EVANS' RESOLUTION OF INQUIRY
"David Evans, of Weber, moved the following resolution:
' ' ' Whereas, It has been asserted that the language used at the
recent priesthood meeting by Joseph F. Smith relative to the
candidacy of Aloses Thatcher and B. H. Roberts has been dis
torted, misquoted and misunderstood ; now, therefore, be it
" 'Resolved, That the chair appoint a committee of five to wait
upon the presidency of the church and respectfully ask for a
verbatim report relative to the candidacy of said Thatcher and
Roberts at said priesthood meeting, to the end that the public
may know exactly what Avas said on that subject on said occa
sion.' "Mr. Meloy. 'I move amendment to the resolution that the
name of P. TL Lannan be substituted for the first presidency.'
(Laughter.) "This was ruled out.

430 Lights and Shadows of Mormonism
"Air. Evans said that he had always been opposed to union
of church and state, but he believed that there should be a full
understanding of the matter. Both President Woodruff and
Joseph F. Smith have said there was no political significance in
the remarks. They say their language has been distorted. Should
we not know precisely what was said ? We will not be catering
to the church.
"Mr. Rawlins arose on the platform and was greeted with ap
plause. He said that it would be a part of the duty of the com
mittee on declaration, and moved that the resolution be referred
to it with power to act.
"Judge Judd moved a recess until three p. m. Carried.
"afternoon session
' ' Some ringing speeches by leading Democrats.
' ' Owing to the fact that the committee on declaration required
more time than Avas at first presumed necessary, the afternoon
session was delayed until three-thirty, when Chairman Powers
called the convention to order.
"Joseph M. Cohen read the report of the committee on cre
dentials, showing that six hundred and fifty delegates were en
titled to seats. The report recommended that each delegation be
permitted to cast the full vote of the county. The report was
adopted. "The chair stated that the committee on credentials would
require about twenty minutes more, whereat loud cries went up
for Harris. There was no resisting the appeal, so Fisher Harris
came forward and made one of his characteristic ringing speeches.
"Mr. Harris said in part there was very little for him to say,
but as he sat in his chair at the morning session he heard the
sound of coming years which tramped down the aisles of time,
marching to battle for Americanism, headed by Democracy.
There is no time to face an issue like the present. It has been
said that he is in favor of withdrawing the ticket. He was not.
He believed in fighting the battle out on the lines drawn, and
was confident that Democracy would come back bearing the
golden fruits of victory. Democracy was always first in all ques-

Democratic Reconvened Convention 431
tions of political reform, and with the confidence he had in the
people of Utah, he Avas assured of success. Republicans have
prided themselves on being the patriots of the country. They
have plucked the tail feathers of the eagle to make him scream
from Appomattox to the present time. But where are they in
this strife for American principles? Skulking, as usual, while
Democrats are in the van carrying the colors of freedom. Back
of the song breathes the spirit of the singer. Behind the canvas
is the soul of the painter ; behind the stars is the omnipotence of
God himself ; and behind Democracy is the undying principle of
truth. We shall win the fight so sure as the sun rolls its accus
tomed course. "REID OF SANPETE
"When Air. Harris had finished, William K. Reid arose and
said: " 'The eyes of all Utah are on Sanpete and Sanpete is forty-
six strong, all Avith you. So help us God, Sanpete is American,
and they cannot sway us; for Ave are Avith the Democracy of
Utah.' "judge judd speaks
"Responding to a popular clamor, Judge Judd came forward
and said :
" 'When the conference met and was dissolved another meeting
took place, and, in hours, almost, the feeling went out that the
candidates of the Democratic party were anathematized and
were to be defeated. That is the occasion of your assembling.
The Republicans say that this is a grand-stand play of 0. W.
PoAvers, but I tell you this is a grand-stand play of the people.
(Cheers.) Heretofore in dealing with the Alormon Church in
matters political, Ave have dealt with the question with gloved
hands. But we are called here to-day in convention to deal with
the matter and to speak plainly. Let us be men.'
' ' Judge Judd referred to the Trumbo circular bearing the tele
gram from the first presidency, and said that he was inclined
to leave the political field ; but when James Aloyle had appealed
to him to not desert Democracy, he vowed by the Eternal that he
was in the fight to stay, and to fight for the principle of divorce of

432 Lights and Shadows of Mormonism
church and state. He believed that the people of Utah were
greater than any priesthood. 'The people of America are watch
ing this contest. The press of the country are Avatching Utah.
It is going to announce to-morrow that Utah is American because
this people is going to be true to itself. It is not safe to tamper
Avith the liberties of the Anglo-Saxon blood, as history demon
strates. It is not safe to tamper with the people of Utah.
" 'Remember that when you leave this convention the fight is
just begun. It will be whispered that this man and that have
offended. Stand firm and say that no man can tamper with the
rights of American citizenship. I believe the people appreciate
the emergency, and are capable of meeting it. '
"The speaker criticised the course of the 'Tribune.' In days
gone by it had criticised him for attempting to 'deliver Utah to
the Mormon hierarchy' but to-day he stood fighting the battle
of American freedom while the ' Tribune ' is owned and controlled
by the Mormon Church. Judge Judd quoted some of the recent
editorials in which the ' Tribune ' discussed the topic of apostasy.
"A voice: 'Judge, when Avas the "Tribune" baptized?'
" 'I will answer your question. It was baptized when the com
pact Avas made to send Frank J. Cannon and C. C. Goodwin to
the United States Senate. Don't interrogate me too closely, old
man, or I will tell you a whole lot. '
"king's able address
"Judge King said that he believed that the great body of
Democracy was in favor of taking such steps that would em
phasize the fact that they believe in absolute religious and polit
ical freedom. He spoke not only as a Democrat, but as a Mormon.
He had worked in that church for years. The hope of his heart
is with the success of that church. Religion is a divine attribute
to which all should pay devotion. But until the day shall come
Avhen the King of Kings shall rule, the line between church and
state must be strictly drawn and men must hew to the line.
"He has been a Mormon for years. If he understands the
teachings and spirit of the church, all men are to be free and
equal, and what is Caesar's must be rendered unto Ctesar; and
what is God 's must be rendered unto God. It should not he diffi-

Democratic Reconvened Convention 433
cult to determine where allegiance to the state should begin and
end. There is a province for each. There is a line beyond which
neither should go. He believes the Democratic party to-day, as
in the past, will stand as the exponent of religious liberty and
political freedom.
" It is a peculiar thing that when the Democratic party in this
Territory lifted its voice for American principles, the Repub
lican party, which has always made its boasts of being progressive
and patriotic, stands like a wall against it. The Republicans
should strike hands with the Democrats and say they wanted to
see a fair contest and victory without any religious interposition.
He would rather see the Democratic party go down in defeat
again, again, and yet again, rising, phoenix-like, after every defeat
until victory came at last, than to have the dishonor of submitting
to such interference.
" 'The Democratic party Avill make the issue. It will make no
war on any church. That would be contrary to the principles
of the founders of the party who wrote the Declaration of Inde
pendence. I want to tell you that on the morrow each Democrat
must consecrate himself anew, his life and his services to the
principles upon which our glorious party is founded. I do not
believe that the Mormon people will show any ingratitude when
the time comes for favors that have been given to them. If we
go forward advisedly, courageously and cheerfully, victory will
be ours, and this action of the party will be vindicated.'
"l. r. martineau
"Judge Powers then called upon Hon. L. R. Alartineau, of
Cache, who made a brief address.
"The speaker said that while he is no orator, the conditions
which confront us are such that every man owes a duty to his
fellow-man to speak. The people of Utah, if they shall adopt
the constitution at the coming election, will vote against the
union of church and state. Let every man stand by the prin
ciples of Democracy and work for its interest. There is a question
at issue AA'hich involves the honor of young Utah. There are
thirty thousand young Mormons here who love their church as

434 Lights and Shadows of Mormonism
they love their lives, but they love their honor more. The speaker
believed they would vindicate that honor.
"judge m'millan
' ' Judge McMillan, of Ogden, was asked to speak and responded.
At first he had doubted the wisdom of calling this convention.
He thought the Democratic party should pay no attention to the
question, but after looking over the magnificent assemblage he
felt sure that the action taken Avould go forth to the people and
they would endorse it.
"Although clouds lowered around the ship Democracy, the
light was breaking in the east. Stand by with strong hearts and
willing hands, and if the vessel goes down, whether in political
sea, or ecclesiastical gulf, have the colors nailed to the mast.
"judge h. h. rolapp
' ' Judge Powers, in a neat speech, introduced Judge Rolapp, of
Ogden. The speaker spoke forcibly and to the point.
"He came to America to enjoy the rights of citizenship and
was as firm in the faith as when he first sought liberty. He was
proud of his membership in the dominant church, had •vindicated
its doctrines, and would be glad to do so once more. Under no
circumstances would he allow any church to dictate his political
opinions. He did not believe the church was attempting to domi
nate, but designing men were trying to manipulate matters.
'Come to Weber with a strong declaration of right and preach
Democracy, and we will respond with a majority.'
"DR. ELLEN B. FERGUSON
' ' Judge Powers then introduced ' his first counsellor, ' Dr. Ellen
B. Ferguson.
"The speaker believed all women were Democrats by nature,
because there is a sense of justice in their being which appeals
for justice, for equal rights to all — special privileges to none.
Although women are not permitted to do more than work for
Democracy at present, the time is not far distant when two-thirds
of them will vote the Democratic ticket. If you will stand to
your principles like men, and, mind you — the women will be

Democratic Reconvened Convention 435
behind you and hold you up, you will win a victory. Is this
country to rise superior to ecclesiastical authority in polities, or
is it not? I think it is. The Republican eye is blinded to the
situation. The bees are in their bonnets, else they would strike
hands with the Democracy and fight for principle.
"The speaker believed that the convention met, not to elect
candidates so much as to stand for religious liberty. She did not
believe that the church desired to fasten the shackles on any one.
The principles are one thing, the men another. And, while we
are fighting for these principles, let our tongues be not used in
denouncing principles, which in themselves teach nothing per
nicious. "Just as Mrs. Ferguson finished, several members of the com
mittee on address were seen in the house, and a minute later
Chairman J. H. Paul appeared upon the stage and announced
that the committee was not yet ready to report. A recess was
taken until seven o'clock. "(Evening Session)
"debate on the address of the party
"The First Regiment Band rendered the 'Hunting Song,'
which provoked hearty applause. When this was over, the Rob
erts Quartette sang 'Just Before the Battle,' which, of course,
was rewarded by an encore. They sang 'The Land of Washing
ton,' a selection which demonstrated the patriotism of the audi
ence, for never was such cheering heard in the Salt Lake Theatre.
"When the quartette finished, the committee presented the ad
dress which has already been quoted.
"Then began a free-for-all discussion of the 'Address to the
People,' which is taken from the Salt Lake 'Herald' of Octo
ber 23d.
"John C. Delamar, of Tooele, wanted to insert the names of
those who had used church influence at Panguitch and other
places in order that the people might know Avho they are. The
motion to amend was seconded by Alfales Young, of Salt Lake,
who wanted to know who the man was.
" 'F. Al. Lyman,' was the reply. Several objections were made,
among them by Delegate Seaman and David Evans, of Weber.

436 Lights and Shadows of Mormonism
"Professor Paul said the name of the man was in the hands
of the committee, which had omitted to insert it because it was
not deemed wise to use too many names and make unnecessary
enemies; but if any one Avanted the proof, they could get it by
calling upon the committee. ' '
(It is well to state here that the remarks made by Apostle F.
Al. Lyman, alleged to have been made in Panguitch, were made
in Escalante, a town some thirty or forty miles southeast of
Panguitch, and were similar to those made in Beaver, which were
quoted in the affidavit of J. F. Tolton. It is also pertinent to
add that the Avily apostle attempted to squirm out of the allega
tion by denying that he made any such statements in Panguitch.
—The Author.)
"J. B. Timony and R. L. Sloan favored the amendment.
"A. D. Gash, of Utah, wanted to go on record as wanting any
man who violated the most sacred principles of government to be
his eternal enemy. The people of Utah and the United States
demand that Mr. Lyman's name be inserted.
"Judge AlcAlillan reminded the convention that it was making
history. It is possible that in the hewing to the line that some
man's toes may be cut, but the toes ought not to be there. He
believed the names should be inserted as a warning. The con
vention was not assembled to whitewash or malign, but to do jus
tice. He demanded that the insertion be made.
' ' The amendment prevailed by an overwhelming vote, it being
practically unanimous.
"Professor Paul then moved to strike out the paragraph
adopted. "Judge Judd moved to table Paul's motion, which was lost.
' ' By request, Judge Powers read the paragraph.
"Robert Sloan urged the adoption of the paragraph if true,
but to strike out if untrue.
"Delegate S. R. Thurman, of Utah, opposed striking out. He
didn't believe in censuring one man and omitting another when
both Avere guilty. Hcav to the line.
' ' Prof. Paul said that the committee had not the same amount
of evidence in the Lyman case as in the others, and he did not
want any evidence that could not be fully substantiated. Mr.

Democratic Reconvened Conatention 437
Schroeder stated that the evidence came to the committee on the
written statement of two reputable citizens of Panguitch, and
he was willing to rest his case.
Judge Judd said that the convention had apparently arrived
at a point where child's play began and manhood ceased. He
thought the paragraph should be retained.
"It was retained by an overwhelming vote.
"P. J. Daly offered the following, which was seconded by TT
J. Dinniny:
' ' That the Democratic party retire its ticket from the field.
' ' That it disband and work against the admission of Utah as a
State. "That all parts of the address in conflict with this resolution
be stricken out.
"Air. Creer moved to table the resolution, which prevailed.
"Air. Daly said: 'I want to know whether "gag rule" is to
prevail here or not ? '
' ' ' The Chair is not here to answer conundrums, ' was the reply.
' ' David Evans, of Ogden, said that he voted in favor of tabling
the resolution, but that he believed that Daly's resolution was
entitled to consideration, and would move its reconsideration.
The convention reconsidered it, and H. J. Dinniny took the floor
in advocating the passage of the Daly measure.
"Air. Dinniny said it was utterly inconsistent to scold a little
bit and do nothing else. We have said that the leaders have not
kept their words. We all know that owing to the falsehood of
the leaders of the Alormon Church, Ave Avere defeated last year
in the last ten days before election. We were defeated because
of broken declarations. Are Ave to declare the perfidy since 1891,
and then only to declare we are free? The dearest thing to the
leaders to-day is statehood. Now, in light of history, what in
God's name can we expect when we get statehood? Under that
we will have no state, but all church, and unless we defeat state
hood, we Avill be defeated this fall. There are men who so much
AA'ant statehood, that they Avill do anything for it.
"John N. Pike raised a point of order, but Avas ruled out.
"The speaker continued: 'Are offices so dear that you would
purchase them with your liberty ? Forbid it, Almighty God !

438 Lights and Shadows of Mormonism
If you vote for statehood, you fasten upon your necks the yoke
of the Alormon Church.'
"James H. Moyle advanced along an aisle, and in a voice
drowning all else, said:
" ' I demand that the speaker be called to order. '
"This was received with cheers and applause. Chairman
PoAvers stilled the tumult and asked for the point of order.
' ' Mr. Aloyle said that when the Mormon Church was attacked,
the people of Utah was attacked.
"Mr. Roberts was at the front of the stage immediately, say
ing that Dinniny was in order and had a right to speak as he
wanted. The Chair so ruled. Air. Moyle took an appeal, and
the Chair was sustained by an overwhelming vote.
"Air. Dinniny said that he did not mean the members, he meant
the masters. (Voices: 'We have no masters. ')
"The speaker said he meant the leaders of the church. The
people will bear the yoke, and will deserve what will follow.
(Groans from the gallery.)
"Judge PoAvers asked the police to keep order in the galleries.
"The speaker finally finished by saying that if a fight was made
against statehood, the party would deserve the thanks of the
nation. "AVhen Dinniny had finished, Roberts arose to reply amid
cheers and applause. Calmly awaiting the cessation of the
tumult. Utah's son looked in every Avay capable of answering the
argument. "Air. Roberts, replying, said he was opposed to the resolution.
In the address of the committee is a detailed statement of the
grievances endured by the Democratic party in the past. He
granted that they had been wonderfully patient, and admitted
that victory was in sight this fall unless the party came to a
standstill in Avondering if church influence would again rob them
of the battle.
" 'But in spite of all the influence that was used to defeat the
Democracy in 1894, let it be known that there were nineteen thou
sand Democrats, good and true, AA'ho resisted. (Wild cheering
and applause.) I ask if this is not good evidence that there is a
determination to divorce the state from the church? (Prolonged

Democratic Reconvened Convention 439
applause.) I want to ask if, after such a magnificent declaration
as this convention is, we are to be relegated back to Territorial
conditions? Have we not shown you that we are in earnest?
How are we to solve this difficulty? Take the ticket from the
field? It cannot be settled in that way. The lines of battle are
drawn. Shall it be written that the Democratic party retreated ?
I have always heard that the party fought the hardest in the face
of difficulty. If our friends who presented this resolution will
stand by that nineteen thousand who voted for Democracy last
fall, we will have church and state divorced. (Cheers.) The
constitution which we have formed declares that there shall be
no union of church and state.
' ' I signed it in good faith, and f will maintain it. I hope that
in justice to wronged people you will all vote aye. If it is adopted,
it will become the supreme law of the land.
' ' ' The Democratic party asks no odds of any church, but it will
appeal to the source of all power, the people. Those nineteen
thousand men standing firm and true at the last election is an
answer to Mr. Dinniny. This question must be settled, and it
should be settled now ; not fifteen years hence. Now is the time
to act, and let us act for the people, for Democracy. (Great
cheering. ) '
"Air. Roberts was never more earnest in his life. He was
almost white. He was affected with a cold, but he was forcing
home his great sentences with every tone, every muscle and word.
His remarks brought forth the most enthusiastic applause, on
one occasion the whole house rising and cheering him to the echo.
" RAWLINS FOR COURAGE
"Mr. Rawlins advanced to the front and was greeted with a
great cheer. He was opposed to despotism in any form. Eccle
siastical despotism he most disliked. Alore than ten years ago
less than fifty young men met and put forward a ticket on the
same lines. They polled but few votes. In 1891 the Democrats
looked forward with hope. He had never been deceived as to
what would come, but he had relied upon the people and he had
gone to them with the others to make the appeal to them. The
party had learned that there were men willing to violate pledges,

440 Lights and Shadows of Mormonism
but they still went before them. He sketched the course of the
party, the passage of the enabling act; his OAvn pledge of the
people 's honor and honesty. He said to have stopped when Con
gress was about to act would have been to declare the people
could not be trusted. He believed that if there was a people on
the face of God's earth who would not vindicate their honor
under such conditions, it was time it should be known.
' ' Under such conditions, knowing full well that men, inside and
outside the church, would combine party and church if they could
to ride into power. He made the declaration. He made it be
cause he had always lived among the people and had conceived
them to be an honest people. He knew they were God-fearing,
and had given their confidence to their leaders. But he knew
they would not uphold any man in an act of perfidy and dishonor.
When that case was presented they would arise and decide it
right. (Applause.) He had not thought it right to be swayed
by men who are to do, by underhand means, what they dare not
do openly.
"He did not think there was one Democratic candidate who
was not Avilling to lay aside his office to help the people. The
actions taken this year are but in line Avith what has been done
in the past. Shall we now stop short ? Shall we turn our voters
into a disorganized mass? Shall we, representing at least half
the people, thus acknowledge that, though it represents the hon
esty and solidity of the people, declare that we cannot trust our
selves and meet the issue ? We have the patriotism of the people
on our side, and a course that involves the whole peace of Utah.
We appeal on a cause we know to be just. We did not pledge
the Alormon leaders. We did not pledge the people to act inde
pendent of control. We have not asked for any influences for
our victory. When the question came up before the Republican
leaders of the East, they demanded assurance that this influence
should be used to make Utah Republican.
"trust the people
"He said the Democrats may not win. People may be misled.
He foresaw that would come. Alen who have bitterly denounced
the Alormon Church in the past are willing to take advantage

Democratic Reconvened Convention 441
of the things they have denounced. We may have to meet the
Republican party, which lays as a shark in the wake of the
ecclesiastical ship, taking whatever crumbs may fall. Republi
cans Avill encourage interference, so that they may have division
of the spoils. It is not the Alormon leaders we must fight, but
the Republican party taking advantage of all church influence
possible. "no retreat
"It is not the part of courage or wisdom to retreat. If we
should remain a Territory, we would be confronted with it. Out
side interference might solidify the people under a Territory ;
under a state, there will be no excuse for this. We must make
our appeal to the honest judgment of every voter in Utah. While
the Republican party may put forward upon the church, yet
there is some honesty and love of liberty in the Republican party.
Those who believe must come tc our party as a place of refuge.
Every Republican has used these influences, and every man who
would fight for freedom must join our ranks.
"Let us place our reliance in the people. Let us appeal to
them. If we fail, our principles must fail. No man must sell his
vote in a free country. Alen must not be allowed to lose their
liberty. No citizen can be absolved from the duty he owes to
the state because of his association Avith the church. With this
issue, we may go to the people. The members of our party will
not wait upon the pleasure of any ecclesiastical organization be
fore acting upon any question of state in times of peace or war.
"ROBERT SLOAN
' ' Robert Sloan said that while he did not understand he was
as good a Alormon as Frank J. Cannon, still he was a believer in
its doctrines. But he allowed no man to dictate his politics. In
this matter it would appear that this people were making prog
ress. They are breaking aAvay from undue influence. He favored
submitting to the people. The people of Utah could be trusted
in this emergency. The resolution of disbanding should be voted
doAvn, in the interest of the present and of generations unborn.

442 Lights and Shadows of Mormonism
The boon of statehood is more than houses and lands, or gold
and silver. "SAMUEL KING
' ' Sam King, of Provo, declared that after listening to Senator
Rawlins and Congressman Roberts, he Avas loath to say anything.
But last fall, when it is claimed the church was used, all gains
in the Democratic ranks came from the hamlets where lived the
honest Mormons Avho resisted that influence. He argued in favor
of trusting to the honesty, patriotism, and devotion of the Mor
mon people. He never had any yoke on his neck and never
would. Submit the constitution to the people.
"MRS. ELLEN JAKEMAN
' ' Airs. Jakeman said the convention was overlooking the women
who Avere interested in this matter. Fight the battle out noAV. If
Democracy is beaten this fall, the women will rally to the support
of the party next fall.
" 'I appeal to you in the name of the women of Utah, the
mothers of men, to act like men in this convention.'
"Airs. Jakeman 's closing sentiment Avas applauded to the
echo. "CHARLES BALDWIN
"Charles Baldwin said the logic Avas with the amendment.
He said he had no bitterness. He had not been wronged. State
hood should be voted down. The address says that the last elec
tion Avas turned from victory to defeat. That means that enough
votes can be changed. Make state lines and both committees
will go around and see what is wanted. (Cries of 'No.') He
kneAv enough of politicians to know they would do just such a
thing. "JUDGE powers
"Judge PoAvers, addressing the enovention, said that all pres
ent knew his past political record. He had fought in the Liberal
party until it was dissolved, when he joined the Democrats. He
had faith in the Alormon people. (Applause.) They are good,

Democratic Reconvened Convention 443
hard, honest fighters, for he had met them in the open field.
He was prepared to continue on, and march shoulder to shoulder
to victory. There are no ifs or ands about it. And the vic
tory will not be transitory, either. It will be permanent. Give
the people a taste of freedom and they will never surrender.
He Avas with the party, and the party was with him to a finish.
He knew that a people that would go to the very doors of the
penitentiary in support of their religious convictions, could be
trusted. "Hardy, of Sanpete, said that he had not only gone to the
doors of the penitentiary, for his belief, but he had been inside.
Sanpete is with the party. Shall the party retreat before a few
members of the church ? He was for a fight.
" DAVID EVANS
"David Evans, of Weber, made a few remarks explaining his
position in moving for a reconsideration of the motion to table
the Daly resolution.
"Following this, he called the attention of the convention to
the progress made in Utah. Ten years ago it would not have been
possible to have secured such a convention as this. And the way
to secure further progress Avas to submit the question to the
people. "The resolution of Daly was overwhelmingly defeated and the
address adopted.
"The convention, after passing a vote of confidence in Moses
Thatcher, adjourned.
"At the request of the State Committee the declaration, in-
eluding the 'nine articles of faith,' was to be read in every ham
let in Utah on the night of October thirtieth, and appropriate
remarks made thereon.
"Boiled down, the entire labor of the reconvened convention
was embodied in what the Democrats are wont to term their
' nine articles of faith. ' The convention was unanimous in its
adoption of the declaration which is as follows :
"1. That man may Avorship his Maker as his conscience dic
tates.

444 Lights and Shadows of Mormonism
"2. That no state nor political body has the right to inter
fere Avith this great privilege.
"3. That man's first allegiance, politically, is to his country.
' ' 4. That no church, ecclesiastical body, nor spiritual adviser
should encroach upon the political rights of the individual.
"5. That in a free country no man, nor body of men, can,
with safety to the state, use the name or power of any religious
sect or society, to influence or control the elective franchise.
"6. That a trust is imposed upon each citizen in a free coun
try, to act politically upon his own judgment, and absolutely
free from control or dictation, ecclesiastical or otherwise.
"7. That no political party can be required to obtain the
consent of any church or leader thereof, before selecting its can
didates for public office.
"8. That no citizen, by reason of his association with any
church, can be absolved from his duty to the state, either in
times of war or in peace, without the consent of the state.
"9. That all men should be, and of right are, free to think,
free to act, free to speak, and free to vote ; Avithout fear, molesta
tion, intimidation, or undue influence."
The condensed report of that remarkable convention, as given
by the "Herald" has been quoted so that a clear understanding
may be had of the questions at issue, and of the somewhat diver
gent opinions of the speakers.
Subsequent events clearly prove that P. J. Daly, IT. J. Din
niny and Judge Baldwin were the only prophets who spoke dar
ing the convention. There was ever present a latent dread of
arousing the ire of the Alormon prophets, and of alienating the
sympathy of the Mormon Democratic voters.
It Avas a singular spectacle of men longing to be politically free,
yet unwilling to openly denounce those who had enslaved them.
In vieAv of the paralysis that, in the near future, was to be
the priestly heritage of the Utah Democracy, the protest — "We
have no masters," was as untruthful as it was pitiful. However,
in the light of a political exigency, the quasi pandering to tlie
prophets was the best that could be done. In fact, the wonder is
that devout Alormons could be induced to frantically applaud
sentiments so entirely at variance with the fundamental prin-

Democratic Reconvened Convention 445
ciple of their faith — implicit obedience to the prophets, or ex
communication, on the ground of apostasy.
The convention proved beyond cavil, that one of the apostles
was entirely sincere in his devotion to the cause of freedom for
his people. And little did Moses Thatcher dream that his letter
to the convention was but the introductory refrain to his eccle
siastical death sentence. In a corresponding degree the inde
pendence of B. IT. Roberts cheered the Democratic host on to
what seemed to be certain victory.
It should be kept distinctly in mind that the reconvened con
vention was not a political gathering. It was an uprising of
strong men declaring for equal and exact justice to all. Fully
ninety per cent, of them were Mormons, and that fact should be
sufficient to silence all criticisms regarding the motives that
brought together the magnificent assemblage. The consequences
of that gathering cannot be measured in the light of immediate
results. During the convention they planted the seed of Ameri
can Liberty in thousands of sturdy breasts, seeds that will never
perish until the despotic power of the Alormon priests shall have
been broken. Because of it men have been excommunicated, and
hundreds of loyal Mormon hearts have been filled with sorroAV
because of the duplicity of their leaders.
The Democratic uprising and protest against further interfer
ence by the Mormon priests in politics temporarily appalled the
prophets. They distinctly saw that any further interference
Avith the campaign for political enfranchisement would be to
invite a schism in the church, the end of Avhich was beyond the
range of their abbreviated intellects to determine. They eon-
tented themselves with denying any intent to interfere and left
the work of proselyting for the "welfare of Zion" to trusted
agents and gum-shoers, who, as if of their OAvn initiative, pro
ceeded to further decimate the Democratic ranks on the specious
plea that Apostle Thatcher and Elder Roberts were out of har
mony with their "file leaders" and that the Democratic party
Avas an apostate organization.

CHAPTER XLVI
democratic campaign resumed— prophets again victorious
Fully a week had been lost in the Democratic campaign.
Speakers were hurriedly returned to the various fields from
Avhich they had been called to attend the reconvened convention,
and a hard effort to recoup their losses was made.
But the almost hysterical enthusiasm that prevailed in the
reconvened convention, like any other kind of intoxication, could
not endure for any great length of time. In the reaction that
soon followed many of the Democratic Saints awoke to the fact
that, notwithstanding the insistent convention denials, they were
fighting their leaders. The prophets had announced their prefer
ences for Republican success. They had openly declared that
Thatcher and Roberts should be defeated, and that declaration
had been thundered from a hundred pulpits by such unspeakably
servile tools as George C. Parkinson.
In the various cities, towns and hamlets, the returned delegates
were made to feel that they were out of harmony with their Re
publican brethren who were in complete harmony with the unan
imous wish of the simon-pure prophets, seers and revelators.
And thus the defiant "hip, hip, hoorays" of the Democrats be
came less frequent and enthusiastic. In addition, there was that
oppressive something in the air that foreboded defeat and that
aided in banking the fire of liberty that had been temporarily
kindled in so many really patriotic hearts.
President George Q. Cannon was the only one of the prophets
who essayed the role of inspired stumper in the pulpit after the
reconvened convention. And, as if by the interposition of a just
Providence, he came to grief. The incident was most amusing
and is given herewith :
The Boxelder stake conference was held in Brigham City on
October 29th and 30th. President Cannon and other high eccle-
siasts were present. President Cannon was preaching on the
subject of purity in politics, which, with the prophets at the
440

Democratic Campaign Resumed 447
helm, could no longer be "an iridescent dream." President
Cannon referred to a man who had "stolen a municipal (Salt
Lake City) election." At that juncture, Elder Seymore B.
Young, the "first of the seven presidents of the Seventy," chipped
in with the responsive remark: "And he is now trying to steal
something else" — meaning the State of Utah.
"Yes," replied President Cannon, "and this man has troops
of men and women following him." Meaning, of course, the
Democratic party, an "apostate" Alormon mob.
The remarks of President Cannon were promptly reported to
the Salt Lake dailies and the publication caused a sensation.
Every one knew that Judge Powers was the man to whom Presi
dent Cannon referred, and that the election was that of 1889,
when Judge Powers led the Liberal party to victory by the mag
nificent majority of forty-one votes. President Cannon promptly
and flatly denied that he had made any such statements. Judge
Powers as promptly published affidavits to the effect that affiants
heard the remarks. But President Cannon was obdurate until,
in the church historian's office, he said to Apostle Young (son of
President Brigham Young), "Brother Young, did I make those
statements ? ' '
"You certainly did," replied Apostle Young.
' ' My God, hoAv could I have made those remarks and then have
forgotten them?" This is the pitiful question credited to the
humiliated prophet.
President Cannon lost no time in publishing an apology to
Judge Powers. Democratic Saints comforted themselves with
the explanation of the singular incident to the effect that the
Lord permitted President Cannon to utter that which was in his
(Cannon's) mind, and then caused him to forget it; that in his
denial and consequent humiliation he might be punished and
thereby taught that his interference in politics Avas displeasing
to the Almighty.
The election returns were as follows :

Representative to
Congress.

Allen (Republican)  20.563
Roberts (Democrat)  19,666
Hogan (Populist)  1,150

448 Lights and Shadows of Mormonism
f Wells (Republican)  20,833
For Governor. J Caine (Democrat)  18,519
I Lawrence (Populist)  2,051
The returns shoAv that many Republican Saints declined to
vote for C. E. Allen; and that a large number of Gentile Demo
crats voted for H. W. Lawrence, an "apostate" Mormon, rather
than support John T. Caine, who was known to be a devout but
broad-minded Mormon.
The small plurality for the Republicans clearly proves that
Judge Powers' ante-election estimate of 2,500 to 3,000 plurality
for the Democrats was entirely conservative, and that if the
prophets had kept their inspired hands off the people's fran
chise, the Democrats would have been victorious, and none knew
that to be a fact quite so well as the Democratic Saints.
It is well to add that the crucial test through which the Demo
cratic Mormons had passed in the campaign of 1895 proves be
yond question that Avhen the blighting political power of the
church authorities shall have been broken, the Mormon people
will be as loyal to the Government of the United States as any
others who live within her borders.
For United States Senators the church Republican Legislature
elected Frank J. Cannon and Arthur BroAvn. Subsequently, as
provided by law, those gentlemen cast lots for the long term,
in AA'hich Air. Cannon Avas successful.

CHAPTER XLVII
APOSTLE MOSES THATCHER DEPOSED
As before stated, prior to the priesthood meeting of October,
1895, no rule, oral or written, requiring active ecclesiasts to ob
tain permission from the Alormon leaders before entering politics
or accepting nominations for office, had been publicly promul
gated. Had there been any desire or intent on the part of the
prophets to he fair or just toward the Democratic party, the rule
would have been announced at the time of the division on party
lines, and when the Saints were told to join any party they
pleased and to be loyal to their political convictions. But, as
we have seen, the only rule governing the political conduct of the
priesthood was annunciated in secret to the effect that Republi
cans should take the stump while Democrats should remain "si
lent." Had the rule of "consent" been then promulgated, the
presence on the stump of Apostle John Henry Smith and the
meddling of Presidents Smith and Cannon in politics would have
been so flagrant that all fair-minded men, irrespective of party,
would have protested.
If the experience of the prophets prior to 1895 had convinced
them that in order to avoid confusion in religious Avork, a rule
of consent were necessary, why did they not promulgate it at
the April conference preceding the campaign of 1895? That
course would have enabled Messrs. Thatcher and Roberts to get
the necessary "consent," or, if refused, to remain out of politics
or to enter the contest with a full knowledge of the consequences.
But coming in oral form, with no definite stipulations as to the
offices in the priesthood that were to come Avithin the rule, and
in the middle of the campaign, proves conclusively that it was
merely an expedient expressly designed to defeat the Democratic
party. The health of Apostle Thatcher had been slowly hut surely
failing under the terrific mental strain induced by the knowledge
that he was under the ban of his associates in the priesthood.
449

450 Lights and Shadows of Mormonism
And by the time the April conference convened, he was in a state
of almost physical collapse.
Prior to the April conference of 1896 the first presidency had
formulated the political rule, orally promulgated six months
previously, for presentation to the Saints. The address is popu
larly known as the "political manifesto" and is herewith given
in full. In order to economize space that would be necessary in
an analysis of the document, the more significant portions have
been italicized. The discriminating reader will easily detect the
political intent of the smooth and deceptive epistle to the Saints :
' ' To the Officers and Members of the Church of Jesus Christ of
Latter-day Saints, in General Conference Assembled:
"Dear Brethren and Sisters — Every Latter-day Saint will
recognize the value of union, not only in action, hut in matters
of faith and discipline. As to the rights and authority of the
priesthood of the Son of God, it is of the highest importance that
there should be no difference of opinion among the officers and
members of the Church of Jesus Christ of Latter-day Saints.
Feeling the necessity of a correct understanding of this principle,
we deem it proper at this sixty-sixth anniversary of the organiza
tion of the Church in these last days, to prepare and present a
statement on the subject, embodying the doctrine which has al
ways prevailed in the Church and our views upon it. We are
prompted to adopt this course at the present time because of
events which have happened during the late political contest. A
great diversity of opinion on the subject has been expressed, and
even by leading elders in the Church, which latter fact has nat
urally led in some instances to considerable division of sentiment.
"It is of great importance that we understand each other, and
that there be harmony in our teachings. It is especially impor
tant that those teachings shall he in accordance with the rules and
regulations and doctrines which have been taught, and which
have prevailed from the beginning until the present time, having
not only the sanction of undisputed usage, but the approval of all
faithful leaders in the Church and of Him in whose name and by
whose authority they act.
' ' In the late exciting contest, to which reference has been made,
the presiding authorities in some instances have been misunder-

Apostle Moses Thatcher Deposed 451
stood. In other instances they have been misrepresented, which
has led to a wrongful conception of their real views. It has been
asserted too freely, and without foundation, that there has been
a disposition on their part to interfere with individual liberty
and to rebuke in some men a course which was applauded in
others. In a word, that they have appeared to desire to assert
and maintain an unjust and oppressive control over the actions
of the members of the Church, and in thus doing have endeavored
to effect a union of church and state. In the heat of political
discussion, assertions have been made and arguments used convey
ing to the public mind a false idea concerning the position of the
officers of the Church, and leaving the impression that there has
been and was now being made an attempt to accomplish the
union above referred to. Now that the excitement has passed, and
calmer reason has resumed its sway, we think it prudent to set
forth, so that all may understand, the exact position occupied
by the leading authorities of the Church.
"In the first place, we wish to state in the most positive and
emphatic language that at no time has there ever been any at
tempt or even desire on the part of the leading authorities re
ferred to to have the Church in any manner encroach upon the
rights of the State, or to unite in any degree the functions of one
with those of the other.
"Peculiar circumstances have surrounded the people of Utah.
For many years a majority of them in every portion of the Terri
tory belonged to one church, every reputable member of which
was entitled to hold and did hold some ecclesiastical office. It
is easy to see how, to the casual observer, it might appear singular
that so many officers of the Church were also officers of the State ;
but while this was in fact the case, the distinction between Church
and State throughout those years was carefully maintained. The
President of the Church held for eight years the highest civil
office in the community, having been appointed by the national
administration, Governor of the Territory. The first Secretary
of the Territory was a prominent Church official. An Apostle
represented the Territory in Congress as a delegate during ten
years. The members of the legislature also held offices in the
Church. This was unavoidable ; for the most suitable men were

452 Lights and Shadows of Mormonism
elected by the votes of the people, and, as we have stated, every
reputable man in the entire community held some Church posi
tion, the most energetic and capable holding leading positions.
This is all natural and plain enough to those who consider the
circumstances ; but it furnished opportunity for those who were
disposed to assail the people of the Territory, to charge them
Avith attempting to unite church and state. A fair investigation
of the conditions will abundantly disprove the charges and show
their utter falsity.
' ' On behalf of the Church of which we are leading officials we
desire again to state to the members, and also the public gener
ally, that there has not been, nor is there, the remotest desire on
our part, or on the part of our co-religionists, to do anything
looking to a union of church and state.
"We declare that there has never been any attempt to curtail
individual liberty — the personal liberty of any of the officers or
members of the Church. The First Presidency and other leading
officers did make certain suggestions to the people when the divi
sion on party lines took place. That movement was an entirely
new departure, and it was necessary in order that the full benefit
should not be lost, which was hoped to result from this new politi
cal division, that people Avho were inexperienced should be warned
against hasty and ill-considered action. In some cases they were
counseled to be wise and prudent in the political steps they were
about to take, and this with no idea of winning them against their
will to either side. To this extent, and no further, was anything
said or done upon this question, and at no time and under no
circumstances was any attempt made to say to voters how they
should cast their ballots. Any charge that has been made to the
contrary is utterly false.
' ' Concerning officers of the Church themselves, the feeling was
generally expressed in the beginning of the political division
spoken of, that it would be prudent for leading men not to accept
office at the hands of the political party to which they might be
long. This counsel was given to men of both parties alike — not
because it was thought that there was any impropriety in religious
men holding civil office, nor to deprive them of any of the rights
of citizenship, but because of the feeling that it would be better

Apostle Moses Thatcher Deposed 453
under all the circumstances which had now arisen to avoid any
action that would be likely to create jealousy and ill-feeling. An
era of peace and good will seemed to be dawning upon the people,
and it was deemed good to shun everything that could have the
least tendency to prevent the consummation of this happy pros
pect. In many instances, however, the pressure brought to bear
upon efficient and popular men by the members of the party to
which they belonged was of such a character that they had to
yield to the solicitation to accept nomination to office or subject
themselves to the suspicion of bad faith in their party affiliations.
In some cases they did this without consulting the authorities of
the Church ; but where important positions were held, and where
the duties were of a responsible character, some did seek the
counsel and advice of the leading Church authorities before ac
cepting the political honors tendered them. Because some others
did not seek this counsel and advice, ill-feeling was engendered
and painful sensitiveness was stimulated ; misunderstanding read
ily followed, and as a result the authorities of the Church were
accused of bad faith, and made the subjects of bitter reproach.
We have maintained that in the case of men who hold high posi-.
tions in the Church, whose duties are well defined, and whose ec
clesiastical labors are understood to be continuous and necessary,
it would be an improper thing to accept political office or enter
into any vocation that would distract or remove them from the
religious duties resting upon them without first consulting and
obtaining the approval of their associates and those who preside
over them. It has been understood from the very beginning of
the Church that no officer whose duties are of the character re
ferred to has the right to engage in any pursuit, political or
otherwise, that will divide his time and remove his attention
from the calling already accepted. It has been the constant prac
tice of the officers of the Church to consult — or, to use our lan
guage, to "counsel" — with their brethren concerning all ques
tions of this kind. They have not felt that they were sacrificing
their manhood in doing so nor that they were submitting to
improper dictation, nor that in soliciting and acting upon the
advice of those over them they were in any manner doing away
with their individual rights and agency, nor that to any im-

454 Lights and Shadows of Mormonism
proper degree were their rights and duties as American citizens
being abridged or interfered with. They realized that in accept
ing ecclesiastical office they assumed certain obligations; that
among these was the obligation to magnify the office which they
held, to attend to its duties in preference to every other labor,
and to devote themselves exclusively to it with all the zeal, in
dustry and strength they possessed, unless released in part or
for a time by those who preside over them. Our view, and it has
been the view of all our predecessors, is that no officer of our
Church, especially those in high standing, should take a course
to violate this long-established practice. Rather than disobey it,
and declare himself defiantly independent of his associates and
his file leaders, it has always been held that it Avould be better
for a man to resign the duties of his priesthood; and we enter
tain the same view to-day.
"In view of all the occurrences to which reference has beeD
made, and to the diversity of views that have arisen among the
people in consequence, we feel it to be our duty to clearly define
our position, so there may be no cause hereafter for dispute or
controversy upon the subject:
"First— We unanimously agree to and promulgate as a rule
that should always be observed in the Church and by every lead
ing official thereof, that before accepting any position, political
or otherwise, which would interfere with the proper and complete
discharge of his ecclesiastical duties, and before accepting a
nomination or entering into engagements to perform new duties,
said official should apply to the proper authorities and learn
from them whether he can consistently with the obligations al
ready entered into with the Church upon assuming his office,
take upon himself the added duties and labors and responsibili
ties of the new position. To maintain proper discipline and
order in the Church, we deem it absolutely necessary; and in
asserting this rule, we do not consider that we are infringing in
the least degree upon the individual rights of the citizen. Our
position is that a man having accepted the honors and obligations
of ecclesiastical office in the Church cannot properly, of his own
volition, make those honors subordinate to or even co-ordinate
with new ones of an entirely different character; we hold that

Apostle Moses Thatcher Deposed 455
unless he is willing to counsel with and obtain the consent of his
fellow-laborers and presiding officers in the priesthood, he should
be released from all obligations associated Avith the latter, before
accepting any new position.
"Second — We declare that in making those requirements of
ourselves and our brethren in the ministry, we do not in the
least desire to dictate to them concerning their duties as Ameri
can citizens, or to interfere with the affairs of the State ; neither
do we consider that in the remotest degree we are seeking the
union of church and state. We once more repudiate the insinua
tion that there is or ever has been an attempt by our leading
men to trespass upon the ground occupied by the State, or that
there has been or is the wish to curtail in any manner any of its
functions. "Your brethren,
"Wilford Woodruff,
"Geo. Q. Cannon,
"Jos. F. Smith,
"First Presidency."
During the April conference of 1896 Apostle Moses Thatcher
was confined to his room in his Salt Lake residence by sickness.
from which his friends feared he would never recover. During
the conference a messenger from his quorum presented the politi
cal manifesto to Moses Thatcher for his endorsement. The inci
dent can best be stated by an excerpt from a letter written by
Apostle Aloses Thatcher several months afterAvards. Following
is the excerpt: "Logan, Cache County, Utah, November 11th, 1896.
"Elder Lorenzo Snow, President of the Quorum of the Twelve
Apostles, and Members of the Quorum.
"Dear Brethren: —
"By way of preface to a request I am about to make of you,
my brethren, I humbly ask your attention while I review, briefly,
the reasons which lead me to ask it.
"My name was regularly presented to the people and I was
regularly sustained in my position in the Church until the sixth
day of April, 1896. On that day at noon, and never before, a
document was presented to me for my signature. I Avas then
confined to my room with what I considered at that time a fatal

456 Lights and Shadows of Mormonism
i
illness. I was given about an hour and thirty minutes within
AA'hich to consider a matter of vital importance, not only to myself,
but, in my opinion, to the people. I could not see my way clear
to sign it without stultification, and I so informed you by letter.
In about two hours from that time my name was unceremoniously
dropped from the list of Apostles presented to the conference for
confirmation. No reason for your action was given, and my letter
of explanation was, for reasons best known to yourselves, sup
pressed." Under the advice of his physician the summer of 1896 was
passed by Aloses Thatcher in Logan Canyon. It was hoped that
the cool mountain air, the aroma of the pines, and the quiet and
restfulness of the mountain solitudes would aid in his restora
tion to health. Those hopes were partially realized.
The fall conference of the Alormon Church was, as usual, con
vened early in October. With a refinement of cruelty unparal
leled since the days of the Inquisition, Aloses Thatcher was de
posed from the apostolate. Not satisfied with the act of deposal,
sermons surcharged with ill-concealed hints, innuendoes, intol
erance and hatred for the as yet desperately ill and defenseless
apostle, were preached by George Q. Cannon, Joseph F. Smith
and others. The intense hatred of the man whose only crime
was that of championing the cause of human liberty was illy
disguised by an affected display of regret, superior saintliness and
crocodile tears that, to those who kneAv the innate hypocrisy of
those self-posing prophets, and after the lapse of twelve years is
inexpressibly nauseating.
In vain did Aloses Thatcher plead for a bill of specifications.
The prophets had accused him before a congregation of ten
thousand Saints, not one of whom dared to voice the indignation
that was pulsating in his brain. In vain did Alose-; Thatcher
plead that, inasmuch as he had been accused in public, a public
trial should be given him. But with flippant dictum, so char
acteristic. of these latter-day "holy men of Israel," they declared
the incident closed.
Not content with deposing Aloses Thatcher, the prophets and
their unspeakable minions followed him into private life Avith
such persistent venom as would have disgraced a horde of sav-

Apostle Moses Thatcher Deposed 457
ages. The object had been accomplished; Aloses Thatcher,
stripped of all offices in the priesthood; ill, silenced, as they
hoped, and in the retirement of home Avas an object lesson to the
Saints of the swift and terrible judgment that is the heaven-
decreed lot of those Avho, in the name of liberty, protest against
the despotic rule of the "Lord's anointed."
While the voice of the deposed apostle could not be heard in
his own defense, his fertile brain was active. In a series of letters
to Lorenzo Snow, the president of his former quorum, Air.
Thatcher made an elaborate and unanswerable defense. Each
letter is a classic. And it is deeply regretted that lack of space
precludes their publication in this volume.
Elder B. H. Roberts also declined to endorse the political mani
festo. But, according to Apostle Heber J. Grant, after nine
weeks of pleading and praying with him, and weeping over him,
the prophets induced him to attach his signature to the document.
Moses Thatcher, ill almost unto death, was given but ninety
minutes in which to consider the question of surrendering the
God-given heritage of American citizenship. Brigham H. Rob
erts, strong and robust, was given nine weeks in Avhich to con
sider the same question. More, Mr. Roberts was aided in his
human groping by the divine light that emanated from such
pure spirits as those that dwelt in the earthly tabernacles of
Prophets-Seers-and-Revelators Francis M. Lyman and Heber J.
Grant.

CHAPTER XLVIII
FREE-SILVER WAVE CARRIES UTAH DEMOCRACY INTO POWER — WOULD
THEY STAND FOR LIBERTY, OR WOULD THEY SURRENDER?
The election of 1896 was National. Under the leadership of
William J. Bryan the South and West declared for free silver.
That the industries of the United States are localized according
to climatic, geographic and topographic conditions goes without
saying. And it necessarily follows that those engaged in the re
spective industries are jealous of their interests and that, irre
spective of the rest of the country, are zealous in the protection
of them. In 1896 the mines of the West were producing large
quantities of silver. Lead, copper and gold were by-products.
It was to the mines that western people looked for employment
and for markets for their produce.
Aside from the intricate questions of national or international
finance, that not one in one thousand could grasp, western men
saw in the gold standard of Republican policies a menace to their
chief industry. With silver at fifty cents per ounce, and the pre
vailing high freight tariff on the baser metals, western men were
compelled to look the specter ruin squarely in the face. Under
those conditions there is little wonder that life-long Republicans
affiliated with Democrats in the effort to stem the tide of indus
trial prostration that had already set so swiftly in their direction.
The Utah delegation to the national Republican convention in
St. Louis, after a losing fight for the recognition of silver, walked
out and returned to Utah. The alliance of the silver forces in
Utah gave the Democratic party an overwhelming majority. The
election returns for representative to Congress Avere : William H.
King, Democratic, 47,356 ; Lafayette Holbrook, Republican, 27,-
813; Warren Foster, Populist, 2,279.
The Mormon prophets sensed the fact that, as in scores of other
instances, divine interposition would be compelled to wait until
local conditions were more favorable. Like the "mills of the
gods" it Avas theirs to "grind slow" but to "grind exceedingly
fine" — they could afford to wait.

Utah Democracy in Power 459
The Democrats elected sixty members of the legislature as
against three Republicans.
All political objection to Moses Thatcher on account of his
being an apostle had been eliminated by the Alormon leaders.
Because of his manly stand for the fulfillment of sacred pledges
made to the Nation, Moses Thatcher had been banished from the
councils of his quorum, from the confidence of the chief prophets
and from the sacred interior of the temple he had generously
aided in building. Thus, to all intents and purposes, it was
Moses Thatcher, the pre-eminent citizen, rather than Moses
Thatcher, the apostle, who, above all other men in Utah, now
stood as the especial champion of political and religious Liberty.
Let those who are inclined to minimize the sacrifices made by
Moses Thatcher during those trying years divest themselves of
religious and political prejudices and impartially consider the
facts to be submitted. And here let it be stated that on two occa
sions, only, has Moses Thatcher ever met the writer of this to
know him. Aly. defense of him began with his first stand for
political freedom for his people, and during sixteen years, in
private and public, that defense has never wavered.
Practically the whole life of Moses Thatcher has been spent in
the Mormon Church. The sacrifices involved in foreign mis
sionary work necessarily increased his attachment for his religion.
During the years of his early manhood he became a polygamist.
And no whisper has ever reached the public ear to the effect that
his marital relations were not happy, and those who know any
thing about the practical workings of polygamy will cheerfully
give the credit to Moses Thatcher and his wives rather than to the
discord-breeding doctrine.
To the foregoing should be added the fact that Apostle
Thatcher was next in line to Joseph F. Smith for the presidency
of his church.
Even the most bigoted Alormon opponent of Air. Thatcher
will find nothing in his environment that could be even remotely
construed as an inducement to him to jeopardize his standing in
his church for the honor of being known as the champion of
political liberty for his people. Compared with his position of
apostle, and the advancement that, if he lived, Avould surely be

460 Lights and Shadows of Mormonism
his, the transitory honor of United States Senator would he a
bauble. Apostle Thatcher knew that if he took a position antagonistic
to the first presidency he Avould be shorn of his ecclesiastical
honors, and that thousands of his brethren would desert him in
the hour of his extremity.
Aloses Thatcher accepted the division on party lines in good
faith. He believed that the asseverations of the Church leaders
to the effect that the people of Utah were politically free had
been made in all sincerity. He had intended to keep out of
politics. But the insistence of his political friends who desired
to offset the stumping of Apostle John Henry Smith prevailed
with him to make the Ogden speech.
Once in the field, with the prophets arrayed against him, Moses
Thatcher 's only alternative was to go forward. To retreat would
have been "cowardice, self-stultification and dishonor."
His ability, his loyalty to his convictions, and the mighty sacri
fices he had made for his party were such that Air. Thatcher be
came the logical candidate for United States Senator to succeed
Arthur Brown, whose term would expire on the fourth of the
following March. As if by one impulse, all Alormon Democrats
foresaw that the unanimous support of his party would place
around Moses Thatcher a shield that would protect him from
further onslaughts by such bigoted prophets as George Q. Can
non, Joseph F. Smith, Francis M. Lyman, Heber J. Grant et al.
Democrats also realized that the election of Air. Thatcher would
go far toward settling the vexed question of apostolic control of
politics. It would be such a mighty protest against the treatment
he had received from the Alormon leaders that other independent
Alormons would feel that they had the moral support of the people
behind them. It would also prove to the Gentile Republicans
that the Democrats Avere really fighting for a vital principle
rather than for the spoils of office, and that they could be de
pended on to continue the struggle until victory was a reality.
Such were a few of the reasons why Aloses Thatcher was the
logical candidate of his party and of all friends of civil liberty.
It was the lusty cry of ' ' sixteen to one, ' ' rather than any spe
cial demand for Democratic policies, that had raised the party to

Utah Democracy in Power 461
power in Utah. By an accident in politics they were in a posi
tion to deal a death blow to the ecclesiastical despotism that had
decreed that the Democratic party in Utah should be a mere
political farce, the existence of which would serve notice on the
people of the United States that civil liberty in Utah is a reality
rather than a monumental bluff.
Would the Democrats be equal to the emergency ?

CHAPTER XLIX
DEMOCRACY'S SHAMEFUL SURRENDER TO THE PLEDGE-BREAKING
PROPHETS
Politics and selfishness — one and inseparable. If there be
politics in heaven, there is selfishness in heaven. There is no
policy so precious nor cause so noble that politicians will not
ignore and ruthlessly trample under their feet -in the mad rush
for self-advancement. And some Utah Democrats are no excep
tion to the above-enunciated rule.
No sooner had the votes been counted than men began con
spiring to defeat that for which they had been ostensibly con
tending, or they mistook the ephemeral free-silver wave for a
verdict against the prophets in politics. The personal gratifica
tion of senatorial ambitions meant the defeat of Aloses Thatcher.
The defeat of Thatcher, if he consented to be a candidate, meant
a surrender to the prophets. But in defiance of that well-known
fact, there were men who had shrieked themselves hoarse in their
clamor for political liberty who were now willing to use the
prophets for stepladders upon which they hoped to climb into the
United States Senate. And some of those same men have casti
gated Gentile Republicans because they declined to join the
Democrats in the struggle for political liberty!
In contradistinction to the small coterie of selfish politicians,
above referred to, there were many able men who were ready to
make the sacrifice of personal ambitions in order that the eccle
siastical poAver that Avas seeking the union of church and state
might be signally rebuked and overthrown. Among the latter
Avas Judge 0. AV. PoAvers, the Democratic State chairman. Be
cause of the splendid service he had rendered his party, and by
virtue of his great ability, next to Aloses Thatcher, he Avas the
logical choice of his party for United States Senator. But Judge
PoAvers declined to be a candidate so long as Aloses Thatcher was
in the field.
The health of Aloses Thatcher had been seriously impaired by
462

Democracy's Surrender to the Prophets 463
causes heretofore stated. And it was only through the insistence
of personal friends that he was induced to meet the almost unani
mous demand of his party to become even a potential candidate
for the Senate.
Rumors to the effect that Joseph L. Rawlins was a candidate
for the Senate reached the friends of Aloses Thatcher. A warm
friendship had existed between Thatcher and Rawlins, and the
friends of the former knew that if the latter were seriously in
the field as a candidate Moses Thatcher would decline to be
an opponent. In order to settle the question, Joseph Monson, a
friend and supporter of Thatcher, Avrote to Air. Rawlins asking
for information. The following is Air. RaAvlins' reply, a fac
simile of which was published in the Salt Lake "Tribune," of
January 9, 1897 : "Salt Lake City, Nov. 10th.
"Air. Joseph Monson, Richmond, Utah.
' ' Dear Sir : — Permit me to thank you for your kind letter of
the 7th instant. Knowing you to be a friend I shall write you as
such, candidly and freely, just as I feel.
' ' Air. Thatcher has stood by me, as well as the party, under cir
cumstances which would have appalled a less courageous man.
I cannot and will not be placed in antagonism to him in any re
spect. However much I might otherwise prize the Senatorship,
it cannot come to me at the price of ingratitude.
"In the present situation, I have already suggested to my
friends (who are also devoted friends of Air. Thatcher) my un
qualified withdraAval in his interest. To this proposal they see
no objections. They urge that the opponents of Air. Thatcher
will make the claims, first, that Utah should not be represented
in Congress exclusively by members of a single church; second.
the precariousness of Mr. Thatcher's health and the chance that
the place might be left to be filled by appointment of a Republi
can Governor. That these considerations, together with other
influences, would almost certainly lead to his defeat. That if I
am out of the way he would be humiliated by defeat and our
mutual enemies without meritorious claims would be enabled to
triumph. ' ' Now, Joe, I would rather see Air. Thatcher in the Senate than

464 Lights and Shadows of Mormonism
to be there myself. I shall not be an obstacle in his pathway to
success or honor. I have health, happy home and a reasonable
competency to live upon. 1 am not hungry for any office. Under
some circumstances, I Avould accept and appreciate as an honor
election to the United States Senate. My victory cannot be Mr.
Thatcher's defeat. In the dark and unpromising days of the
party, we have stood together. We shall not part now. I did
what I could for Utah when entrusted with office. At the almost
unanimous call of my party when conditions were unfavorable,
we have gone down to defeat. I deemed it proper to release my
friends from further efforts in my behalf. That stands, if you
can probably see success ahead for Mr. Thatcher; in that event
my duty and purpose are equally clear.
"I leave this matter in the hands of Mr. Thatcher's friends and
shall cheerfully abide their judgment as to what is best to do.
' ' Yours truly,
(Signed) "J. L. Rawlins."
Notwithstanding Joseph Rawlins' attitude as expressed in his
letter to Joseph Monson, he yielded to the persuasion of friends
and became a candidate for the Senate. It was too late, however,
to eliminate Moses Thatcher as a candidate. Relying on the un
equivocal statement of Air. Rawlins, the friends of Mr. Thatcher
had proceeded to organize their forces for the campaign. David
C. Dunbar had been selected as leader of the Thatcher forces.
The friends of Thatcher throughout the State were indignant at
what they regarded as the duplicity of Rawlins and urged the
ex-apostle to stand by his guns. They also labored with the
members-elect of the Legislature to stand by the spirit of the
reconvened convention as the only hope for political freedom in
Utah. The prophets were seriously alarmed over the political outlook.
To permit the late apostle to be elected would be to neutralize the
force of their late political manifesto. Moses Thatcher must be
defeated. Their only hope lay in dividing and keeping apart the
members of the Legislature.
In his letter to Joseph Alonson, Mr. Rawlins had sounded the
key-note of the prophets. Senator Frank J. Cannon was a Mor
mon, and it would not do to have another Mormon Senator from

Democracy's Surrender to the Prophets 465
Utah. That alleged "understanding" was worked overtime on
the Gentile Democrats by the agents of the prophets. The latter
did not, however, want "Joe" Rawlins, the "apostate," but it
was anybody and any measure to beat Thatcher.
Heber J. Grant, the time-serving apostle and pseudo Democrat,
took charge of the prophets' interest in the campaign against
Thatcher. Working through Gentile Democrats, the Church forces in
duced Judge Henry P. Henderson to become a candidate for the
Senate. Judge Henderson was known to be a man of fine ability
and sterling integrity, and, if elected, would be an honor to
Utah. There has never been a thought that Judge Henderson was
aware that he had been "set apart" for the purpose of defeating
Moses Thatcher. Through Apostle Grant, Lewis W. Shurtliff,
President of the Weber Stake of Zion, and a member-elect of the
Utah Senate, became Judge Henderson's chief advocate in the
Legislature. In the desperate efforts of the prophets to defeat Moses
Thatcher they invoked the aid of eager Church minions who
worked the State from Idaho to Arizona. They labored with the
electors publicly and with the members-elect of the Legislature
privately. In addition to the above-named forces, the "Deseret News,"
the "Lord's" official organ, early began a fight on Moses Thatcher
that ceased not until the deciding vote was cast. The "News"
assumed that in his refusal to submit to the terms of the political
manifesto, Thatcher was an "apostate" and that those who
favored his election were enemies of the dominant church and
were engaged in an assault upon it. In brief, the prophets and
their political heelers demanded that the State's representatives
aid the church in disciplining a recalcitrant member — that the
representatives of the people endorse, and adopt, as the unwritten
law of the State, the ecclesiastical rule enunciated by the prophets
to the effect that when a candidate was in disfavor with his
divinely authorized leaders he must be defeated at the polls, and
that failure to do so would subject the State's agents to the hot
displeasure of the "Lord's anointed " A sample of the inspired

466 Lights and Shadows of Mormonism
logic of the "Deseret News," Saturday, January 3, 1897, is here
with submitted:
"A morning contemporary quotes a prominent member-elect
to the Legislature as saying that he intends to vote for a candi
date for the United States Senate 'because the dominant church
is against him, which is the strongest argument why I should be
for him. Now is the time to settle that question forever. Let us
do it and have peace.' "
The ' ' News ' ' ' comment is as follows :
"When the strongest reason an officer of the State finds for
his official action is his hostility to his presumed attitude to a
church, is he not making his official position a weapon of assault
upon that church ? ' '
The above paragraph is Avilfully misleading in that it does not
differentiate between a rule of the church and the church itself.
As a complete answer to the ' ' News ' ' an extract from a letter of
Judge 0. W. Powers on that subject in the "Tribune" of Janu
ary 5, 1897, will be quoted:
Prior to the announced candidacy of Moses Thatcher, Judge
Powers, as already stated, Avas a receptive candidate. In his let
ter to the ' ' Tribune, ' ' the Judge said he did not view with ' ' com
placency ' ' the advent of Moses Thatcher as a competitor. ' ' But, ' '
as Judge Powers said in the letter to the "Tribune," "as time
has elapsed, Moses Thatcher, the man, had become a compara
tively insignificant factor, and the principle which he represents
has become paramount.
"The question is whether a man, because of differences with
an ecclesiastical organization, shall be defeated for a political
office? "Shall the wishes of a religious sect control the action of the
citizen ?
"If it can be done in the case of Moses Thatcher, it can be
done in the case of any man, and only those who are favored by
ecclesiastical authority may, with hope of success, aspire to politi
cal office."
A. T. Shroeder, another prominent Gentile, did all he could to
induce the candidates opposed to Thatcher to postpone their am
bitions in the immediate interests of civil rights. He closed a

Democracy 's Surrender to the Prophets 467
lengthy and very able argument in the "Tribune" of January
10th with the following clear-cut appeal to Rawlins and Hender
son: "I beseech you, therefore, for your own sakes, and for the
sake of an increased human liberty in Utah, to withdraw your
names from this contest and lend your support to Thatcher."
Cowardice, except where constitutional, is despicable, and
Avhere joined with political selfishness is inexpressibly detestable.
And it seemed as if the majority of the Democratic members of
the Legislature of 1897 were the heirs apparent of both cowardice
and selfishness. Beneath the servility they manifested under the
Church lash, there was the hope that the prophets would reward
them and the Democratic party for the surrender of their man
hood. In the effort to placate the prophets, and to atone for the
crime of rebellion involved in the reconvened convention, the
Democratic trail leading to the back door of the office of the
prophets, seers and revelators became fully as deep and well-
worn as the Republican path that led to the front door.
Judge Charles C. Goodwin, the able and venerable editor of
the Salt Lake "Tribune," was a "silver" Republican, and had
been charged by the Democrats with being under the influence of
the Church leaders. But when the prophets entered the political
arena, with the purpose of defeating Aloses Thatcher, Judge
Goodwin became a stalwart champion of the latter 's political
rights. The "Tribune" editor took the ground that, while the
prophets had the right to discipline Apostle Thatcher, they must
not interfere with the political rights of Moses Thatcher the cit
izen. The attitude of B. H. Roberts, the erstwhile reconvened con
vention champion of political liberty, was inexplicable. In a
lengthy article in the "Deseret News" he contended that Thatcher
and his supporters Avere making war on the Church. In fact,
Elder Roberts' course was generally condemned by the Demo
crats. The following caustic criticism is from the Ephraim (San
pete County) "Enterprise," of which M. F. Murray was then
editor :
"B. H. Roberts does not seem to be satisfied with having gone
back on the principles he so ably advocated in the reconvened

468 Lights and Shadows of Mormonism
convention, but now comes out and opposes the views he then
expressed. How the mighty have fallen ! He who only two short
years ago was Democracy's idol, is now looked upon as a traitor
by every true Democrat in the State."
With the foregoing brief description of the respective forces,
and their alignment, the reader will be able to partially grasp the
nature of the almost death-struggle between the Mormon oli
garchy and the friends of civil liberty in Utah.
Following is the roster of the Senate :
Aquila Nebeker and Joseph Monson of Cache County; Wm.
G. Nebeker of Box Elder; Lewis W. Shurtliff of Weber; Daniel
Hamer of Weber ; John T. Caine, Mrs. Martha Hughes Cannon,
Benjamin A. Harbour, D. 0. Rideout, Jr., and George Whittaker
of Salt Lake County; Robert C. Chambers of Summit; A. 0.
Smoot of Utah ; Joseph V. Robison of Millard ; Isaac K. Wright
of Sevier; M. E. Johnson of Grand; Ed. H. Snow of Washing
ton; John F. Allred of Sanpete.
Roster of the House :
E. W. Wilson, Scipio A. Kenner, George Romney, Jr., R. B.
Shepard, Robert W. Sloan, Mrs. E. LaBarthe, Daniel Mangan,
Heber Bennion, Joseph E. Taylor and Joseph Thompson of Salt
Lake; Joseph Kimball, Ingwald C. Thoresen and Moroni C. Price
of Cache ; S. N. Cook of Box Elder ; Oliver G. Kimball of Car
bon; Lars Peter Oveson of Emery; Andrew J. Hansen of Gar
field; Joseph H. Robinson of Kane; David S. Cook of Rich;
Claude V. Wheeler of Juab; Abel J. Evans, Hyrum Lemmon,
Louis P. Lund, Willard 0. Creer, William Al. Roylance of Utah ;
William Gibson of Uintah ; J. R. Alurdock of Wasatch ; Bernard
Greenwood of Sevier; C. A. Callis of Summit; N. B. Dresser of
Tooele ; William H. 0 'Brien, John N. Perkins, Angus McKay
and Mrs. Anderson of Weber; John Hopkins of Alorgan; Wil
liam A. Ray of Millard ; James G. Duffin of Washington ; AndreAV
P. Sorenson of Grand; James E. Forshee of Piute; W. L. H.
Dotson of Beaver ; Heiett E. Maxfield of Wayne ; N. P. Sorenson
and Aaron Hardy of Sanpete.
The very large majority of the members of the legislature had
endorsed the issues plainly enunciated in the reconvened conven
tion. And many of them were pledged to Aloses Thatcher pro-

Democracy's Surrender to the Prophets 469
vided he became a candidate. The names of the men and women
who were loyal to their convictions and to their party's creed
may be read in the reports of those who stood by Thatcher to the
last ditch.
On Monday, January 11th, the Senate met and organized.
Aquila Nebeker was elected President. On the same day the
House elected John N. Perkins, Speaker.
In the meantime the ' ' Deseret News ' ' continued its work of de
nouncing the ex-apostle and appealing to the members of the
Legislature to defeat him on the plea that he was an apostate and
therefore an enemy of the Church of Jesus Christ of Latter-day
Saints. In reply to one of those especially rabid editorials Judge
Powers received the f ollowing telegram :
"Ogden, Utah, November 17, 1897.
"To Hon. 0. W. Powers: — A leading article in to-night's
'Deseret News' demands a return to old conditions. Young
Utah's rights and the rights of succeeding generations are in the
balance. The crises must be met courageously and fearlessly. It
is no longer a question of partisan politics but of civil liberty.
(Signed) "Charles A. Smurthwaite,
"George E. Hyde."
At the time of the sending of the above telegram Air. Smurth
Avaite was a member of the Alormon Church in good standing—
an official of the ward in which he lived. The testimony of
President Joseph F. Smith before the Senate Committee on
Privileges and Elections in the matter of Apostle-Senator Reed
Smoot, so disgusted Air. SmurthAvaite, as it did hundreds of
others, that he openly disavowed his faith in Josepli F. Smith as
a "prophet, seer and revelator." Air. Smurthwaite was cited to
trial on the charge of "apostasy," and, failing to retract, was
excommunicated. On Tuesday, January 19, Robert W. Sloan nominated Aloses
Thatcher for United States Senator. R. B. Shepard nominated
Joseph L. Rawlins. Joseph Kimball nominated Henry P. Hend
erson. The first ballot resulted as follows :

470 Lights and Shadows of Mormonism
senate
For Thatcher: Monson, Nebeker of Cache, Nebeker of Box
Elder, Robison, Rideout, Whittaker. — 6.
For Rawlins: Caine, Chambers, Evans, Johnson, Smoot.
Wright.— 6.
For Henderson : Allred, Hamer, Shurtliff. — 3.
house
For Thatcher: Cook of Rich, Creer, Forshee, Gibson, Mrs.
LaBarthe, Alurdock, Price, Ray, Roylance, Sloan, Sorenson of
Sanpete, Thoresen, Wheeler.— 13.
For Henderson : Airs. Anderson, Bennion, Duffin, Hardy, Hop
kins, Kenner, Kimball of Cache, Alaxfield, AlcKay, O'Brien,
Oveson, Perkins, Taylor. — 13.
For Rawlins: Cook of Box Elder, Dotson, Greenwood, Lem-
mon, Lund, Alartin, Parry, Romney, Shepard, Sorenson of Grand,
Stewart, Wilson.— 12.
Totals: Thatcher, 19; Henderson, 18; Rawlins, 16. Other
votes Avere scattering.
With the exception of Joseph Kimball, the Cache County dele
gation was a unit for Thatcher. Kimball, who was a son of the
notorious Heber C. Kimball, was absolutely under the thumb of
the prophets. The Cache County constituents of Joseph Kimball
were indignant at his treachery, as the following telegram to
Noble Warrum, editor of the Logan "Journal," will illustrate:
"Indignation runs high against Kimball. Constituents de
mand that he vote their sentiments or resign.
(Signed) "William Edwards,
"Chairman Cache County Democratic Committee."
On Wednesday, January 21st, Dotson and Alartin went to
Thatcher, which brought his vote vote up to 21. Henderson,
17 ; Rawlins, 16. Robinson of Kane and Hansen of Garfield,
both of them good Alormon Republicans, announced their readi
ness to vote for Henderson whenever their votes would elect him.
Allred, a devout Saint from Sanpete, persisted in voting for
Henderson against the wishes of his constituents, who sent nu
merous petitions asking that he vote for Thatcher. M. F. Murray

Democracy 's Surrender to the Prophets 471
closed an editorial in the "Enterprise" with the following sharp
reminder :
"Even the gentleman who nominated Air. Allred for Senator
has petitioned him to vote for Moses Thatcher.
"It will be in order for Air. Allred to explain what he means
by thus insulting his constituents."
On Thursday following the vote just given, there were rumors
afloat in the House and Senate to the effect that if Henderson
could not be elected the church-controlled votes would be thrown
to Rawlins. Those rumors were not slow in getting into the
papers and aroused the utmost excitement and anxiety among
loyal Democrats throughout the State. A large delegation from
Ogden waited on John N. Perkins, the Speaker of the House,
and laid the law down to him. Thereafter Mr. Perkins voted
for Thatcher. On the Saturday following, a magnificent demon
stration in the Ogden Opera House was given in the interest of
Thatcher. And from all over the State petitions were received
by the members of the legislature asking, insisting and demanding
that Thatcher be elected. And many patriotic Republicans added
their names to those petitions. Country editors, realizing the
peril that confronted Utah, condemned Rawlins in unmeasured
terms; they demanded that he get out of the Avay and permit
the Democratic party to vindicate the policies outlined in the
reconvened convention.
The eighth ballot was polled on Saturday, January 23d. The
results were as follows : Thatcher, 23 ; Henderson, 18 ; Raw
lins, 15.
At this juncture Judge Henderson held a consultation with
Mr. Thatcher and told him if it were possible he would transfer
bis votes to him. Or, if it would benefit him he would withdraw
from the race. Unfortunately, Judge Henderson did not control
his quondam supporters. They were bishops, bishops' counselors,
members of stake presidencies, high councilmen and other sub
servient agents of the Church. Under all conditions it was better
that Judge Henderson remain in the race. His withdrawal
meant the immediate election of Rawlins.
The following Monday another trial of strength was shown,

472 Lights and Shadows of Mormonism
the only changes being the transfer of a couple of votes from
Henderson to Rawlins as the net results of nine ballots.
The course of C. A. Callis of Summit County was fully as
despicable as that of Kimball of Cache, Allred of Sanpete and
others who were defying the will of their constituents. The
voters of Summit exhibited their indignation by sending fifty
telegrams in one day to the man who was misrepresenting them.
A few of those messages are herewith submitted :
"Hon. C. A. Callis: Exalt the man who exalted the rights of
the citizens. This is what you would do if you would vote for
Aloses Thatcher. (Signed) "John Nimmo."
" If it was left to the voters of this county who should go to the
United States Senate, the name of Aloses Thatcher would stand
at the top of the list with an overwhelming majority.
(Signed) "John Clark."
"Declare your political independence and voice the sentiments
of your constituents by voting steadily for Aloses Thatcher.
(Signed) "Wm. AIont. Ferry."
' ' To hell with Callis, if he doesn 't vote for Thatcher, is a pop
ular sentiment around the mines.
(Signed) "Thomas White."
Callis finally agreed that if the majority of his constituents
favored Thatcher he would vote for him. And Judge Powers
immediately wired a number of prominent Democrats in Summit
County as follows :
"Callis says he will vote for Thatcher if his constituents feel
that way. Wire me quick general sentiment.
(Signed) "0. W. Powers."
Following are a few of the replies:
"Hon. 0. W. Powers: Public sentiment is unanimous in favor
of Hon. Moses Thatcher for the United States Senate.
(Signed) "Henry Shields,
"City Attorney."

Democracy's Surrender to the Prophets 473
The future of the Democratic party in Summit depends upon
Callis voting for Thatcher. The sentiment unanimous for the
apostle of human liberty.
(Signed) "W. H. Colbath."
The following was from Faddis, Alayor of Coalville, the home
of Callis:
"Most assuredly, everybody here in favor of Thatcher. Notify
Callis." ' ' I think the public feeling is for Thatcher. As a Republican,
I have no say in the matter.
(Signed) "Henry Welch."
In defiance of the wishes of his constituents, Callis continued
to vote for Rawlins, thus proving that politically as well as spir
itually, the Elder from Summit was owned by the prophets.
February 1st saw the forty-ninth ballot. In one of the most
eloquent speeches delivered during the entire session, Senator
Mattie Hughes Cannon declared for Thatcher. The vote then
stood for Thatcher, 27 ; Rawlins, 19 ; Henderson, 14.
On another ballot Thatcher's vote went to 29, and it would
require but three more votes to elect him.
The Rawlins supporters knew that the Church agents, Grant,
Shurtliff et al., had played their last card in their effort to elect
Henderson. They were also certain that the Church members
would he thrown to Rawlins at the last moment, or whenever the
inspired push believed it to be the only alternative. The danger,
however, that confronted them was that Thatcher might secure
three more votes before they could convince the Church crowd
that the crisis had been reached. Fifty ballots had been taken
and valuable time wasted in the fight for supremacy. The mem
bers, as well as the voters, were becoming impatient and were
liable to turn to Thatcher as the only solution of the deadlock.
Tuesday, February 2, was a day of intense anxiety and hard
work for the Rawlins men. But they succeeded in holding
the alignment of the respective forces in practically the same
form as on the previous day. In the meantime plans were laid
for the following morning.

474 Lights and Shadows of Mormonism
At the close of Tuesday's session of the Legislature, two prom
inent RaAvlins men were seen loitering near the door of the lobby.
These men we will call P. Q. and R. S. T. The latter was a
prominent Mormon attorney from one of the southern towns. In
a moment Senator Lewis W. Shurtliff and a member of the House
emerged from the legislative hall. The two men first indicated
stepped in front of Shurtliff and his companion and leisurely
Avalked north on the east side of Alain Street. R. S. T. incidentally
said to his companion: "Well, it looks as if Thatcher will be a
sure winner to-morrow. It will be almost impossible to hold some
of our men in line any longer. ' '
"Yes, that's true," replied P. Q., "the voters are becoming
indignant at the delay. It has come to a show-down; we've got
the last man that can be secured for Rawlins. And if it comes
to a choice between Thatcher and Henderson, I will vote for
Thatcher." The conversation between Shurtliff and his companion had
ceased. They were unexpectedly getting some valuable ' ' inside ' '
information. At the intersection of Main and First South streets, R. S. T.
and his companion parted.
"Good evening, Brother Shurtliff," was the greeting of R. S.
T. as he turned away. Shurtliff detained him and said :
' ' Do you think you can hold your men in line until morning ? ' '
' ' I don 't know ; why do you ask ? ' ' was the reply.
Shurtliff then explained that if the Rawlins men could he held
together until another ballot, aid might be given them.
R. S. T. knew what that meant. And there was exceeding
great joy that night among a few trusted members of the Raw
lins camp.
The morning of February 3, 1897, was an epoch in the history
of Utah that freemen and slaves should never forget. Sixty-three
men met to decide one of the most momentous questions that have
ever arisen in Utah. In their hands reposed the solemn obliga
tion of rescuing Utah from the grasp of an alien and law-defying
priesthood, with all the blessings of peace and progress that the
rescue involved, or the plunging of the people of a great com
monwealth into the maelstrom of religious and civil strife. An

Democracy's Surrender to the Prophets 475
ill-defined sense of the importance of the impending vote had
taken possession of the citizens of Salt Lake City and of the
surrounding country and representative men and women packed
the legislative hall, almost to the point of suffocation.
Apostle Heber J. Grant, the inspired representative of the
alleged vicegerent of God, was a deeply interested spectator of
the respective forces that would soon be in action. Even as one
of the prophets, Heber J. Grant knew not whether changes had
taken place during the night that would annul the prophetic
scheming of months, even years, and thus compel the pledge-
breaking ' ' holy men of Israel ' ' to catch their breath and bide the
time when they could secure a more deadly grip on the political
situation. A coterie of prophets had gathered in the president's office
in the "Beehive" house, and with bated breath were waiting for
the verdict. By scheming, lying, pledge-breaking and unparal
leled treachery, they had slipped from under the control of the
Government. Through purely human agencies, and by availing
themselves of the tricks practised by ward politicians, they had
built up a political "machine" with a "prophet" as the chief
steersman. They had cajoled selfish and unprincipled Gentiles
with the hope of political preferment as the reward for the sur
render of that for which the fathers of this Republic made such
mighty sacrifices. They had silenced the scruples of every high
ecclesiast in the Legislature, thus securing their allegiance to the
program of political control and protecting of the prophets in
the continued practice of the ' ' holy ' ' doctrine of polygamy. Their
agents within and without the Legislature had, by the recent
disciplining of Moses Thatcher, served notice on Alormon legis
lators, that the election of the ex-apostle meant reprisals by aid
of the dreaded "Alormon boycott." The wires were well laid.
Would the Lord bless their efforts to maintain his political king
dom? In his headquarters sat Moses Thatcher, surrounded by a few
loyal and devoted friends. Weighed down by long illness, and
further weakened by the arduous campaign he had waged, he
also was waiting for the verdict. The stimulus evolved from the
battle was dissipated in the ending. An oppressive silence rested

476 Lights and Shadows of Mormonism
on the small group of weary men. Thatcher's eyes were closed.
Was he dreaming? Was his mind traversing the tortuous trail
that led backward through the mists of forty years, when, as a
lad of fifteen, he embraced the gospel as taught by the founder
of Mormonism? Was he again tramping the deep-worn road
across the plains and through the sinuous passes of the great
mountain wall to the western Zion ? Was he again experiencing
the struggles and hardships of those early years when homes
were being won from the desert? Once more did the heaving
bosom of the Atlantic rise and fall beneath him as he journeyed
"without purse or scrip" to preach the gospel in foreign lands?
Was he living over again the eighteen years of his apostolic labors
for the uplifting of his people — of the time when, because of the
gentleness of his nature and the purity of his life, he was idolized
by his people? Did his thoughts revert to the parting of the
ways Avhen he refused to follow his ' ' file ' ' leaders downward into
the depths of deception, treachery and pusillanimity? Did the
vision of friends, brothers, wives and children, pleading with him
to make the surrender, again come to him? Was he once more
experiencing the tortures of the forced separation from his breth
ren and the relinquishment of the ecclesiastical honors he had
so rightfully earned? Again did the plaudits of cheering thou
sands ring in his ears, as, in a voice trembling with emotion, he
had declared for civil liberty for himself and his people, and with
almost matchless eloquence, urged them to be true to their God,
to their country and to themselves ? And what would the harvest
be ? What were the reflections of the ex-apostle ? No one knows.
Aloses Thatcher has not yet spoken.
And what of Joseph L. Rawlins? While waiting for the ver
dict, did he think of the letter he had written to Joseph Alonson,
the friend of Moses Thatcher? Did the thought once occur to
him that the contents of that letter had betrayed his friend into
the belief that he would not be a rival to him in the campaign
that was then upon them? Did it not occur to him that he had
betrayed a friend into a false position and then worse than de
serted him ? Was there not surging through his brain the mighty
hope that he would be elected by the aid of that same power he
had affected to believe was the nemesis of political freedom in the

Democracy's Surrender to the Prophets 477
United States — a power he had denounced and defied in a hun
dred impassioned speeches? Did he not realize that freedom,
peace and social advancement were tremblingly poised in the bal
ance, and that one word from him would send a sufficient number
of his supporters to the cause of truth, liberty and honor to de
feat the designs of a half dozen or so of scheming priests whom
he knew were then depending on his selfish ambition to aid them
in forging chains on the citizenship of Utah ?
Whether or not the thoughts of Joseph L. Rawlins turned to
those questions, no one knows, or cares. One fact is, however,
well known — thousands of honest Mormons, men and women, were
thinking along those lines, and their memories are merely slum
bering. Following is the result of the fifty-third ballot :
SENATE
For Moses Thatcher : Airs. Cannon, Chambers, Harbour, Mon
son, Nebeker of Cache, Nebeker of Box Elder, Rideout, Robison,
Whittaker— 9.
For Rawlins : Allred, Caine, Evans, Johnson, Shurtliff, Smoot,
Snow, Wright— 8. HOUSE
For Thatcher : Mrs. Anderson, Creer, Dotson, Dresser, Forshee,
Gibson, Kimball of Carbon, Mrs. LaBarthe, Alangan, Martin,
O'Brien, Perkins, Price, Ray, Roylance, Sloan, Sorenson of San
pete, Thompson, Thoresen, Wheeler— 20.
For Rawlins: Bennion, Callis, Cook of Rich, Cook of Box
Elder, Duffin, Greenwood, Hansen, Hardy, Hopkins, Kenner,
Kimball of Cache, Lemmon, Lund, Alaxfield, McKay, Oveson,
Parry, Robinson, Romney, Shepard, Stewart, Sorenson of Grand,
Taylor, Wilson— 24.
Total for Rawlins, 32.
Total for Thatcher, 29.
Bishop J. H. Hansen, Republican, of Garfield County, cast the
deciding vote.
Those who had stood by Thatcher through the protracted strug
gle were with him to the last. And their names should ever be
held in grateful remembrance by those who live to-day, and by

478 Lights and Shadows of Mormonism
those who will live in tlie future. It is a roll of honor of which
the descendants of those brave men and women may well be
proud. A melancholy attempt at applause was made by a few of the
Rawlins supporters. It was, however, an abortion. They ap
peared to sense the fact that the Utah Democracy had made a
shameful surrender of the functions of the state to an alien power.
The oppressive silence was broken by D. 0. Rideout, Jr., rising
to his full height of more than six feet, and in clear, ringing tones,
he voiced the thoughts of hundreds in the hall, and thousands
outside of it, when he said :
' ' Air. Speaker — I solemnly protest against this blot on the white
garments of my native Utah."
The vaunted independence of the Utah Democracy, like the fit
ful swamp light that trembles for a moment in the darkness, had
vanished at the command of the prophets.
Allred, Callis, Kimball and others had been elected to repre
sent the will of a majority of their constituents. But in defiance
of numerous petitions, even commands, from those who had
elected them, they proved their abject subserviency to an aggre
gation of alleged prophets who claim to politically rule in the
name and in the stead of Jehovah!
Joseph L. Rawlins made a fine record for ability and industry
in the Senate. And there is no desire to follow him into private
life where he is justly respected. But in order to illustrate the
resentment that was felt toAvard him by the great majority of his
party, the following editorial from a February number of the
Springville "Independent" is herewith reproduced under the
original heading: "our new senator
"The news of Thatcher's defeat was received in Springville
with sorrow. The most certain success seemed to be his. It was
thought that the senators and representatives who held out against
him would surely eome down to a realization of the wishes of
the people and give them what they wanted, hut in this they
were sadly disappointed ; and now the public can only look with
regret in having reposed confidence in men who were as straw —

Democracy's Surrender to the Prophets 479
whose will was and is subject to some other power than the public
wishes. Of the gentleman honored, nothing can be said against
his ability, his intelligence, or his silver record. But, as before
stated, Air. Rawlins has been more than honored by the people
of Utah, and for the honor paid him he has turned and deserted
his post. . . .
' ' Mr. Thatcher goes to defeat in honor, while Air. Rawlins goes
to success with a very narrow majority and only the sanction of
a few plotting politicians who have some axes to grind. Which
of the two positions is the greater ? ' '

CHAPTER L
democracy's last VICTORY
Before proceeding to discuss matters of greater moment, it is
well to briefly refer to the passing of the Democratic party, except
as a potential factor, in Utah.
By a largely reduced majority, the Democrats carried the State
in 1898.
As a reward for his surrender and his aid in the defeat of
Aloses Thatcher, Brigham H. Roberts obtained the "consent" of
the prophets to run for representative to Congress, and was
elected. His election was the crowning blunder of the Democracy.
The prophets were anxious to learn whether or not the great law
making body of the nation would accept a polygamist representa
tive from the State of Utah. And very naturally, a Democrat was
chosen for the experiment.
After an able and protracted fight for his seat, Mr. Roberts was
rejected on the ground that he was a polygamist.
Had Mr. Roberts been seated there is no doubt that a polyg
amous apostle, instead of the reputedly monogamous Apostle
Smoot, would now be representing the Mormon "Kingdom of
God" in the United States Senate.
As anticipated by the prophets, the odium of trying to fasten
polygamy on the national law-making body fell upon the Utah
Democracy. Because of the effort, the people of the United
States Avere led to believe that the Democratic party of Utah
was the Mormon Church party. They did not understand that
the "prophets, seers and revelators" were using the Utah Dem
ocracy merely as a catspaw — that Elder Roberts' mission to
Washington was for the express purpose of feeling the nation's
pulse. There were several candidates for senatorial honors before the
Legislature that assembled early in 1899. Among them were
A. W. AlcCune (Gentile) and Judge William H. King (Mormon).
Because of Air. AlcCune 's many and large benefactions to Mor-
480

Democracy's Last Victory 481
mon Church institutions, which, by the way, were given in
behalf of his wife, who is a devout Latter-day Saint, it was ru
mored that he was the ' ' Church ' ' candidate. The resentment felt
toward the prophets because of their defeat of Aloses Thatcher
had not yet cooled in the hearts of several strong members of the
Senate. And they were determined to defeat, if possible, any
candidate who was suspected of Avearing the ' ' Church collar. ' ' In
their efforts to even up matters with the prophets, the Senate
members had the cheerful aid of several new members- of the
House. Another factor that was against Air. AlcCune was that
Apostle Heber J. Grant interested himself in the candidacy of
the alleged Church favorite, and since Thatcher's defeat by the
prophets, Grant has been an object of intense dislike to those
who remember his perfidy.
AlcCune came within one vote of being elected, and would have
been successful had there not, at the last moment, been sprung
on him one of the most dastardly tricks that have ever disgraced
Utah politics. As the incident has nothing to do with the subject-
matter of this discussion, it Avill be passed. But, in justice to
the Democratic contingent that was fighting Air. AlcCune, it
should be stated that they had nothing to do Avith the infamous
scheme that overthreAv him. In fact, the bomb was loaded by
Republicans and exploded in the joint session by a Republican.
The prophets remembered the reconvened convention record of
Judge King, to which, no doubt, he could rightfully charge
his defeat.
A dead-lock followed the elimination of King and AlcCune, and
in order to break it thirty-three members, sufficient to elect, asked
Moses Thatcher to permit his name to go before the Legislature
as a candidate. Had the prophets known of the flank movement,
doubtless they Avould have thwarted the effort to accord to the
deposed apostle the honor of declining, and the pleasure of pub
licly stating his reasons.
The names of the legislators who signed the request are here
with given: SENATORS
Aquila Nebeker, Harden Bennion, R. C. Chambers, William G.

482 Lights and Shadows of Mormonism
Nebeker ; A. 0. Smoot, D. 0. Rideout, Jr., Joseph V. Robison, D.
Beery, Jr. representatives
R. B. Shepard, C. V. Wheeler, S. W. Stewart, M. W. Mansfield,
William Al. Roylance, J. E. Betts, J. G. Bywater, J. W. Clyde,
D. S. Cook, A. F. Farr, Jr., J. Fisher, A. W. Forman, John H.
Fullmer, B. H. Greenwood, J. E. Hansen, Airs. Alice Alerrill
Home, C. Al. Jackson, J. Lapish, Al. Larsen, Ben. T. Lloyd, W.
O'Niel, J. Parry, L. H. Redd.
Mr. Thatcher's declination of the honor was a credit alike to
his head and heart, and proved beyond question that he was still
loyal to his party and to his church. In fact, he poured "hot
coals" all over the heads of the prophets, and, incidentally,
proved that they maliciously lied when they branded him an
"apostate." There were any number of able men from whom the legislators
could have selected a United States Senator. There were men like
Judge PoAvers, Avhose loyalty had been proved a hundred times.
and who were entitled to recognition. But with that singular
stupidity for Avhich so many of the leaders of the Utah Dem
ocracy have become so justly celebrated, the Legislature adjourned
without electing a Senator.
In every election after the victory of 1898, the Utah Democracy
was uniformly and deservedly whipped. The prophets made a
football bf the aggregation of patriots. And almost as regularly
the chiefs of the Democratic party uttered post-election wails
because the prophets had again politically cuffed them. In 1904
the country delegates, aided by a few strong men from Salt Lake
City, forced an anti-Church interference plank into the State
Democratic platform. And although the party was soundly
spanked at the polls, they made the best shoAving in that election
since 1898.
In the face of repeated defeats, and notwithstanding the treach
ery of many of their leaders in surrendering the ground gained
in the reconvened convention — a surrender prompted by the
hope that, some day, the prophets might reward them for their
servility, the loyalty of Alormon Democrats to their party, and
to the declaration of independence enunciated in the reconvened
convention, is one of the marvels of the times.

THOMAS KEARNS

CHAPTER LI
HUMAN CONTRASTS  THOMAS KEARNS VERSUS REED SMOOT
Because of the entrance of the third party into the political,
economic and social life of Utah, a new alignment of forces must
soon be made.
Two men, prominent in the political and industrial affairs of
the State, are charged with being largely or solely responsible
for the new alignment. They are ex-United States Senator
Thomas Kearns, and Apostle Reed Smoot, present United States
Senator from Utah.
The respective responsibility of those gentlemen for the initia
tion of the present fight-to-a-finish struggle that is now on in
Utah, must be determined by the evidence to be submitted. And
inasmuch as the gentlemen named have been severely criticised
by the respective parties to the controversy, a brief and impartial
sketch of the men, and the means by which they attained the
alleged positions they now occupy, is not only needful, but will
be interesting.
Nature, or evolution, as the reader may elect, delights in the
production of contrasts. Nor is the law confined to species; it
is true of every type, of every family, whether within the animal,
vegetable or mineral kingdoms.
In Senator Thomas Kearns and Senator Reed Smoot, we find
the law of antithesis, physical and mental, well illustrated. Those
gentlemen, in their respective spheres of action, represent widely
antagonistic forces that are now struggling for supremacy in
Utah. Ex-Senator Kearns represents the strong, virile force
that is. working for the physical development of the great, gen
erous West, and for its intellectual and social advancement along
lines that invite the co-operation of every man and woman, irre
spective of race or creed.
Senator Smoot represents such physical, intellectual and so
cial progress as is possible within the rigid, non-elastic boundaries
484

Thomas Kearns Versus Reed Smoot 485
of a religious creed that, since its inception, has been exclusive in
its doctrines, dogmas, ambitions, pretensions and practices.
Senator Kearns represents the strong, courageous and aggres
sive class known as the self-made men of the West.
Senator Smoot represents the inherited advantages of a
wealthy father, careful training, and, subsequently, of the almost
limitless opportunities that lie in the path of one who becomes
the especial protege of a powerful church.
Senator Kearns is a human machine that moves forward by
inherent force.
Senator Smoot is a human mechanism that is moved by the
wind, or other extraneous forces, and yet believes that the power
to move is solely within itself.
Because of the fact that Thomas Kearns' entrance on public
life antedates that of Reed Smoot by several years, the former
is given precedence in the matter of a brief biographical sketch.
There are fewer fools in Ireland, and less immorality in pro
portion to population, than in any other nation on earth. Many
of the great and brilliant men of America were, and are, Irish, or
of Irish descent. The elasticity of the Irish temperament, joined
with courage and persistence of purpose, enable the sons of Erin
to readily adapt themselves to the requirements of new environ
ments, and to succeed where those of less courage and persistence
fall by the wayside.
Thomas Kearns was born of Irish parents in Oxford County,
Ontario, Canada, on April 11, 1862. When Thomas was but a
lad, the family moved to Holt County, Nebraska, where the elder
Kearns became a prosperous farmer.
Along in the later '70 's gold was discovered in the Black Hills,
and in 1879 that country was "booming." The spirit of ad
venture seized on Thomas Kearns, a lad of seventeen years, and
leaving the district school and parental roof, he determined to
carve out a fortune for himself.
It was about four hundred miles from the railroad to the camp
in the Black Hills, and freighting by team between the two points
was profitable. Young Kearns secured a number of teams, and,
like Senator W. A. Clark, of Montana, made his first money as a
freighter. With his first earnings, young Kearns purchased a

486 Lights and Shadows of Mormonism
home for his mother in the little city of O'Neill, Holt County,
Nebraska, and placed a snug sum in the bank to her credit. Sena
tor Kearns has been frequently heard to say that it was one of
the proudest acts of his life.
During the early '80 's, Park City, some twenty-five miles
southeasterly from Salt Lake City, had attained world-wide fame
as a producer of high-grade silver-lead ores. It was toward this
rapidly developing mining region that young Kearns turned his
attention and where he arrived in 1883. He was then not yet
twenty-one years of age.
By observation, Thomas Kearns had learned something of min
ing and "formations" in the Black Hills, and, in an intuitive
way, his mind grasped the possibilities of the Park country. And
Avith that realization there was born the determination to secure
some of the vast wealth that lay buried only a few hundred feet
beneath the surface of those rock-ribbed hills.
Young Kearns had developed into a man of average height,
large body, muscular, compact and, withal, robust health and
clear brain.
His first real work in mining was with the Ontario Company,
which has yielded nearly forty millions of dollars in imperishable
wealth. He graduated from all the various jobs from "tool-
packer ' ' to setting machinery and installing the great ' ' Cornish ' '
pumps. The youthful aspirant for wealth soon learned that to be suc
cessful in mining, as in any other business, he must master every
detail. Another feature that well illustrates the practical bent
of Thomas Kearns' mind is found in the fact that he early dis
covered the value of geology in its application to mining. A fair-
sized library of practical geology, purchased on the installment
plan, was soon in his possession. While other young men, with
equal opportunities, were spending their leisure hours in the
saloons, or in the bunk houses, reading novels, Thomas Kearns,
by the light of a candle, was solving geological problems and ap
plying the science to the underground rock structure of the
Ontario, and to the occurrence of ore-bodies and their relation to
each other, as also to the geological conditions in the immediate
vicinity. In that way he became familiar with the trend and

Thomas Kearns Versus Reed Smoot 487
dip of the ore-bodies, and, by surface exploration, with the re
markably regular vein-system of the locality. Thus equipped,
Thomas Kearns was able to form intelligent opinions as to the
location of underground bodies of ore and the probable depth
at which they would be found.
In brief, young Kearns emerged from the depths of the On
tario, practically and scientifically equipped for a career in
mining that has fully justified the early preparation.
There is a vague impression prevalent in non-mining circles,
that the fortunes wrung from the mountains of the West are,
primarily, the result of chance. Occasionally that is the case,
oftener the reverse is true.
The Ontario mine 'is situated about three and a half or four
miles east of the crest of the Wasatch range. About midway be
tween the two points, Thomas Kearns secured a lease on the May-
fioAver, a claim fifteen hundred feet long and tAvo hundred feet
wide. After putting in his regular shift for the Ontario Com
pany, Kearns would put in another shift on his leased ground.
In order to husband his money he Avorked alone, digging his shaft
and hoisting the dirt. He carried timbers from the mountain
side and, after shaping them, timbered his shaft. In time he
secured options on the Silver King and other contiguous ground.
The next move was to secure financial aid. His Ontario reputa
tion for hustling and for trustworthiness aided in the effort to
obtain funds. David Keith, a friend of Kearns, and who was
receiving a good salary, divided his earnings and joined the
latter in the enterprise. Subsequently, Messrs. Judge, Emery,
Rice and others were interested and the Silver King Company
Avas organized with Thomas Kearns as manager, a position which
he has held to the present time and which he has filled with honor
to himself and enormous profit to the company. During that
period of about twenty years there were several hard-fought legal
battles won over "apex" questions. In those suits the knowledge
of geology gained by Air. Kearns was invaluable to his company.
He was pitted against some of the best geologists in the country
and was uniformly victorious.
To date the Silver King has produced twenty millions of dol
lars. Recently more ground has been acquired by purchase and

488 Lights and Shadows of AIormonism
by a consolidation of interests until the holdings of the neAV com
pany, known as the Silver King Coalition Alines Company, OAvns
some 2,300 acres of choice mining ground, or about 350 lode
claims of maximum size — 1,500 feet by 600 feet, an empire of
wealth that is unsurpassed, if equalled, by any holdings in this
inter-mountain country, Indeed, it is conservatively estimated
that fully as much ore is now in sight as that which has been
extracted, and with reasonable possibilities of large additions.
The mine is fully equipped Avith modern machinery including a
large concentrating plant, an aerial tram that conveys the ore
and concentrates to the railroad, a distance of two miles.
Such are the results from a small beginning. And such are
the possibilities that await intelligence, honesty and industry in
the region that was once regarded as worthless except for trap
pers and the breeding of Indians. And here let it be stated, that
however much the enemies of "Tom" Kearns may abuse him,
or attempt to belittle his magnificent achievements, there are none
who can charge that tears have stained the Avealth that he and
his associates have dug from the indurated depths of the Wasatch
range. In 1895 Air. Kearns was elected a member of the convention
that formulated the constitution of Utah. In 1900 he Avas elected
United States Senator from Utah, and served his State with the
same intelligence, energy and fidelity that characterized his serv
ice Avith the Ontario Mining Company.
Nor is Thomas Kearns a miser. He and David Keith, his long
time friend and partner, are doing as much, if not more, in de
veloping the unsurpassed resources of Utah and the inter-moun
tain west, than any other two men in the State. Jointly those
men own the Salt Lake "Tribune" and "Evening Telegram,"
two leading papers of the State. They are also associated with
Senator W. A. Clark; of Montana ; R. C. Kerens, of St. Louis, and
other strong men in the San Pedro, Los Angeles and Salt Lake
Railroad, of which Thomas Kearns is the resident director.
This sketch would be incomplete without brief mention of the
lady who shares the joys and sorrows of her husband. Thomas
Kearns and Aliss Jennie Judge were married at Park City in
1890. They have three children, Edmund J., Thomas F. and

Thomas Kearns Versus Reed Smoot 489
Helen Marie, aged fourteen, eleven and nine years respectively.
Mrs. Kearns is a home-loving, ideal wife and mother. Nor is
her love for husband and children exclusive. Two hundred
orphans look to her for food, shelter, love and sympathy. Well
down on Alain Street, Salt Lake City, is an institution known
as Saint Ann's Orphanage, erected by Mrs. Kearns at a cost of
$60,000, and of which she is the chief daily guardian spirit.
Wherever the hand of Thomas Kearns is extended in friend
ship, his heart goes with if, and he never "lets up" on the man
who betrays his confidence.
Such is the man whom the Alormon prophets never tire of
hating, and whom the Alormon and pro-Alormon press never
weary of abusing. Some of his enemies who affect a superficial
polish call him ' ' ignorant ' ' and ' ' uncouth. ' ' Alen who never
earned an honest dollar in- their lives hate and revile him. Like
the vast majority of American youths, Thomas Kearns had to
hustle during the years when he should have been in training for
dress parade. He had the advantage of a good common school
education, and by burning the "midnight" oil, he added a fund
of information that many so-called educated men might be proud
to possess. It is the difference between the self-educated man and
a college-bred fool.
Thomas Kearns affects no "style" in his dress or manners.
Conscious, but not self-conscious, of his native ability, Thomas
Kearns is at home among his employees, and at ease in the so-
called best society of the land. The reasons for the hatred that
now pursues him, and the justification for the foregoing extended
sketch and defense of him, will be developed in future chapters.

CHAPTER LII
HUMAN CONTRASTS — REED SMOOT VERSUS THOMAS KEARNS
Abraham 0. Smoot, the father of the subject of this sketch,
was a Kentuckian. Early in life he became a member of the
Alormon Church, and arrived in Utah soon after the Pioneers.
He was a man of commanding presence, exacting in his business
as well as in his family relations. During a number of years, Air.
Smoot was bishop of one of the ecclesiastical wards of Salt Lake
City. City lots and farms could be had for the taking. He
brought several slaves with him, and they rendered valuable aid
in his pioneer work. Mr. Smoot soon became comparatively
wealthy. In 1872 he was called to preside over the Utah Stake of
Zion with headquarters at Provo City, distant from Salt Lake
City about forty-seven miles, south. The principal part of the
"mission" was, however, to superintend the erection of a woolen
factory in Provo. Land was plentiful and cheap, and Mr. Smoot
again availed himself of the manifold opportunities. He went
into the merchandise business and became president of the Provo
' ' Co-op ' ' store. In addition to his other enterprises, he organized
the Provo Lumber and Building Company and a flouring mill
company. During the early' '80 's he and others erected a bank
building and went into the banking business.
While residing in Salt Lake City, A. 0. Smoot took as his
plural wife a Norwegian girl, Anna Mouritzen, who pulled a
hand-cart from the Alissouri River to Salt Lake City, a distance
of more than one thousand miles. That girl became the mother
of Reed Smoot, who was born in 1862, the same year in which
Thomas Kearns was born.
In sketching the early career of Reed Smoot, it is well to quote •
from an interview he gave a representative of the Cleveland
"Plaindealer" in Washington, D. C, in 1908.
The physical appearance of Reed Smoot is described by the
interviewer, James B. Alorrow, in the following words:
"There are a million faces in the west like Smoot 's — agri-
400

JOHN D. LEE.

492 Lights and Shadows of Mormonism
cultural faces — angular in their lines and common in all other
respects. . . . He is slender, large framed and straight."
Speaking of himself in the same interview, Reed Smoot said:
' ' When I was graduated from the State University, at the age
of eighteen, my father said he would help me if I desired to enter
a profession. I told him I wanted to be a business man. While
going to school at Provo City, I worked on Saturdays and during
vacations in the woolen mill, going from one department to an
other. I am competent to-day to earn my living in any woolen
mill in this country and in any branch of the business — weaving,
dyeing, running the engine, or keeping the books. I made a loom
and wove surcingles which I sold to farmers. The money was
put away for me by my mother.
"So I told my father that I should strike out for myself. I
went to work for one dollar a day in the Provo co-operative store
sacking grain and dried fruit and moving barrels and boxes in
the warehouse. I overheard my father say to the manager, 'It
is a new experience for Reed, but he will soon get tired of it.'
And right there I said to myself, 'I'll stick until I have that
man's job' — meaning the manager. And I did — I had not long
to wait.
"I saved all the money I could, but it wasn't much. It seemed
that I should never have five hundred dollars. You see, I was
trying to accumulate some capital and go into business for my
self. When I had the chance of buying a half interest in a
drug store, I went to Salt Lake City and called on Horace S.
Eldridge, general manager of Zion 's Co-operative Alercantile In
stitution, whose daughter I was to marry some years later. I
had never seen Mr. Eldridge, but I walked boldly up to him
and told him I wanted to borrow $1,000.
' ' ' What security, ' he asked, ' have you to offer ? '
"I looked rather theatrical, I fear, as I replied, 'Nothing, sir,
but my word.'
"Air. Eldridge was a large, kind man, and at my answer he
laughed tremendously, but I got the money. Thus it was at the
age of nineteen I became the proprietor of a store of my own.
Then I saAv my partner intoxicated on the street and bought him
out, going still further in debt. For the amount of money in-

Reed Smoot Versus Thomas Kearns 493
vested, the drug store at Provo, now a wholesale establishment,
has paid me better than mines, sheep or anything else. When I
went into the drug business I didn't give up my employment,
and after five years was made general manager of the Provo
Avoolen mill and later president. In the meantime I established
the Provo Commercial and Savings Bank, still being no more
than a boy, and I own the bank to-day."
It is unnecessary to follow the "boy" Reed any further
through the long list of his remarkable infantfle achievements.
But, in justice to his father, and to the public, a few facts, not
given by the youthful financier, should be stated.
No other evidence than the subject matter just quoted is nec
essary to prove that Reed Smoot is a monumental egotist. And
like all egotists, Air. Smoot submerges family, friends and all
else in his effort at self-exaltation.
Even Mr. Smoot will hardly deny that his effort in the inter
view with Air. Morrow Avas to impress upon the people of the
United States that he. had risen to a senatorship by forces en
tirely Avithin himself ; that he Avas precociously gifted Avith almost
supernatural ability; that even in his youth, the Lord had the
"boy" in view as the future "financial apostle" of the Mormon
Church. According to his own statements, the ' ' boy ' ' Reed, at eighteen,
had passed through the district school, the Brigham Young
Academy at Provo, and the State University, and in the mean
time, Saturdays and vacations, had mastered all the intricate
details of the manufacture of woolen goods.
The "boy" Reed's ambition was insatiable. According to his
own story, the next thing he went after was another man's job.
And by the aid of his father, to whom he gives no credit, he soon
pried the other man loose.
The next achievement of the precocious "boy" was to borrow
one thousand dollars on his ' ' word. ' ' Again the youthful prodigy
forgot to tell the reporter that his father's excellent financial
standing was behind the one thousand dollars. The drug store
followed. And again the entirely self-made "boy" forgot to tell
an expectant world that in addition to becoming a vendor of
drugs, he was also a vendor of whiskey, and that behind his

494 Lights and Shadows of Mormonism
prescription case, so it is rumored, those who are "on" can get
drinks at fifteen cents per. (In that, however, Reed had the
exalted example of Francis AI. Lyman, who sold whiskey in
Fillmore in 1867 by the drink or quart to any one who had the
price.) Whether or not, like Francis Al. Lyman, the making of
drunkards Avas a part of the necessary training for the apostolate
for Reed Smoot, historians have not stated.
The "boy" Reed's bank enterprise, as given to the reporter,
Avas as much of an illusion as the other achievements, backed by
his father.
As an illustration of Reed Smoot 's exhibition of egotism in the
Senate, the following is taken from the Washington (D. C.)
"Herald": "Senator Smoot of Utah takes a large part in the doings of
the upper house, and he is very nervous when he has to sit and
listen to statements from other Senators with which he does not
agree. He has an unfortunate habit of wearing a palpable sneer
on such occasions, but the speakers never seem to notice his dis
approval. . . .
"Another of the steady habits of the tall and slender Senator
from the Alormon State is giving advice. He frequently takes a
seat near a Senator of his own party, who may be making a
speech, especially if it be in defense of the Aldrich bill, and he
coaches that Senator from the start to finish. . . "
In concluding this sketch of the "boy" financier of Provo, it
is necessary to introduce Jesse Knight, a townsman of the gen
tleman with the "common" face and financial head.
"Uncle" Jesse, as he is affectionately called by everybody who
knoAA's him, has lived nearly all his life in Provo. In the face of
obstacles that Avould have appalled a less resolute man, he became
a multi-millionaire by real, honest mining. He is an earnest and
consistent Latter-day Saint. It is reported that he pays about
one hundred thousand dollars per annum as tithes to the Mor
mon Church. With all his Avealth "Uncle" Jesse is modest and
unassuming. His reputation for truth and honor is unsurpassed.
"Uncle" Jesse's only misfortune — a misfortune in Utah — is that
he is a Democrat.
At the State Democratic convention held in Logan, October,

Reed Smoot Versus Thomas Kearns 495
1908, Jesse Knight was nominated for Governor. For reasons
best known to himself, he declined the honor. Subsequently the
State committee nominated Jesse William Knight, a son of "Un
cle" Jesse. The younger Knight is a man of brains, energy and
good executive ability, proved by the fact that the management
of his father's vast mining and smelting interests largely de
volves on him.
The Republican leaders were badly frightened. Even the
saintly financial apostle, Reed Smoot, in his stump speeches, de
scended to slurs of the young Democratic nominee for Governor.
The following extracts from a speech delivered by "Uncle"
Jesse at Provo, November 2, 1908, are self-explanatory.
"Now, I would not have thought to mention what I am about
to mention, but I have good reason to know that Senator Smoot
said the following (I read in the paper at Tintic) : 'The jfirst
money I ever made I put in the Sioux mine, and I did .not have to
ask my father, either. ' I do not know what Senator Smoot meant,
whether Will Knight was the one he was aiming at, or whether
he wanted to make everybody believe that he was smarter than
his father. Of course, we think he wanted everybody to know
that he did not have to ask his father. Now there is another
thing I am going to make mention of. I think I am the most
over-rated man in the State of Utah, and I think Senator Smoot
is the next. (Applause.) And I know this is true also. It has
been said by some of the big Republican guns travelling around
the State, that it needs something more than money to run for
office. And it has been said, also, that a man did not need any
brains in a mining country. That is a business that does not
require any brains, the taking of money out of the ground. I
am not disputing that at all.
"Of course, it had reference to me, because I have been in the
business the past twenty-five years. When I refused the nomi
nation I acknowledged that, and it was ample proof that I did
not think I was brainy enough to be governor of Utah. That
should have satisfied the Republican leaders so that it should
have not been necessary for a Senator of the United States to
trouble himself and the people of the State in what I already
myself had confessed. In so far as Jesse William Knight is con-

496 Lights and Shadows of Mormonism
cerned, he is the right kind of man for governor. He is not in
jured in the gaining of money like others. He is not seeking
office and does not owe any man a dollar.
"I know some people with whom I am acquainted — whom I
have known for years. When they were small, they thought
when they grew up' they would be superintendents of big institu
tions. I have heard some people tell this until it rang in my ears
like a saw. You have heard this yourself and Reed Smoot tells
everybody about it. Now, the first money I knew him to make
(understand, I know this) was the giving of orders on the Co-op
store so that his workers could not trade anywhere else, and
_then once a month he would go around and draw ten per cent.
from the store on account of giving the people those store orders.
I do not know what he did with this ten per cent., but it was the
first money I ever knew him to make. Of that I am sure.
"I have- known him about as long as anybody has. I bought
the Co-op store, and after I bought it he wanted me to give him
ten per cent, for sending customers to me, and I told him I would
not be a party to that kind of business. (Applause.) He said
that he would go to some other store and give his orders. I told
him I did not care, that I was not going to be a party to that
Kind of a transaction and take some poor man's wages. You see,
he got the commission of every man's order he sent there. Now,
there are different kinds of brains,: and I am very glad I have
not raised a son that has the depraved brain that wants money
bad enough to get it in that kind of way."
In selecting the pigments with which to paint a lifelike por
trait of Reed Smoot, it has been necessary to anticipate incidents
in his career. But the finishing colors furnished by "Uncle"
Jesse Knight are well worth the broken links in the brief story
of the Apostle-Senator's life. Those last bits of color added by
the quaint but masterful brush of ' ' Uncle ' ' Jesse, prove that the
term ' ' dime squeezer, ' ' applied to Reed Smoot by many of his
townsmen, is most appropriate. Nor did "Uncle" Jesse tell all
the truth. While Reed Smoot was in active management of the
woolen factory, men, women and girls, when they needed cash
for taxes or other necessities, were compelled to discount the
Co-op store orders twenty-five per cent., and the saintly sharks

Reed Smoot Versus Thomas Kearns 497
like Reed Smoot reaped the benefit of the necessities and poverty
of the woolen mill employees. And during the April conference
of 1900 that monumental egotist and oppressor of the poor was
ordained an "apostle" of the Saviour, and a "prophet, seer and
revelator ' ' for the Mormon Church !

CHAPTER LIII
REED SMOOT ANNOUNCES HIS CANDIDACY FOR U. S. SENATE
Before the Women's Republican Club, the Relief Society, or
some other meeting of the sisters in Provo, Reed Smoot, on May
11, 1902, announced his candidacy for the United States Senate.
The news was flashed throughout the land of Zion, and there
was exceeding great joy among the faithful of Israel. "Surely,"
they thought, "the Lord moves in mysterious ways his wonders
to perform." They remembered how the Lord's prophets had
"fooled the Gentiles" by the ostensible surrender of polygamy.
They also remembered how those same prophets had fooled the
Government in the "Prayer for Amnesty," and the willful
treachery they had subsequently practised. They also remem
bered how the prophets had fooled the people of the -United
States when they, the prophets, told the Saints to divide on politi
cal lines. "Surely," the Saints thought, "our holy prophets
must have been inspired to enable them to become such smooth
and conscienceless liars, and the fact that only twelve years have
elapsed since the campaign of deception began, and the time
when we will have a holy prophet in the United States Senate, is
another convincing testimony that the Lord is behind this great
and glorious work."
On the subject of his obtaining the "consent" of the chief
prophets, the apostle-Senator-elect subsequently testified as fol
lows before the Senate Committee on Privileges and Elections —
Vol. Ill, page 228 :
"Air. Tayler: In 1902 you Avent and saw President Smith?
"Senator Smoot: Yes; I saw President Smith with his coun
sellors in the office there.
"Mr. Tayler- How did the subject arise then?
"Senator Smoot: This is the way the subject arose: I told
President Smith that if I was going to be a candidate for the
United States Senate, I wanted to know early, because if I was
going to do it, I wanted to commence and form an organization,
498

Reed Smoot Announces Candidacy for U. S. Senate 499
and by that organization select men who would be favorable to
me in the legislature ; that I thought I ought to know early, and,
as I said this morning, I asked if I could receive a leave of ab
sence to do it, and they granted it."
It is evident from the above quotation that Apostle Smoot was
apprehensive that his candidacy would arouse some antagonism
among Republican Alormons, as well as among Republican Gen
tiles. To all classes, saints and sinners, it was as plain as the
sun at noon-day that the prophets believed that the time had
come when it would be safe for them to take the first step towards
controlling the Government of the United States in the interests
of political supremacy of the prophets and the perpetuation of
polygamy. To meet that latent opposition the apostle-Senator-
elect wanted to begin early and "form an organization" — a ma
chine — that Avould enable him to "select men who would be favor
able" to him "in the legislature." In fact, Reed Smoot, the
"holy" apostle, not the people, was to "select" the members of
the legislature.
The machine was formed, and its ramifications Avere extended
to all parts of the State. In only one county, so far as known,
was there successful opposition to Smoot 's candidates. In Piute
County, the "Smoot ring," as it was called, put forth James H.
Peterson, bishop of the Circleville Avard, as the Smoot candidate.
Piute County contained a large percentage of Gentiles iii its
mining population, and they ruled the truculent bishop to the
rear. William E. White, an uncompromising opponent of apos
tolic Senators, was nominated by the Republicans for the Legis
lature on an anti-Smoot platform, or, rather, an understanding.
As an illustration of Smoot 's methods, and the abject subser
viency of the Saints, one instance only will be cited, which occur
red in one of the southern counties.
By sharp practice a faction of Republicans nominated a man
with an unsavory reputation for the legislature. In fact, his
reputation for being a smooth cattle thief and "tin-horn" gam
bler Avas unsurpassed in Utah. One of the bishop's counsellors
in the chief ward of the county went around among the Saints
and told them it would be an everlasting disgrace to elect the
man with the unsavory reputation. And although the counsellor

500 Lights and Shadows of Mormonism
was a dyed-in-the-wool Mormon Republican, he counselled the
Saints to vote for the Democratic candidate for the legislature.
Within a few days after the counsellor had visited the Saints in
the interest of decency, and the Democratic candidate, he re
ceived a "hunch" from some quarter to the effect that the man
with the unsavory reputation had promised in writing that he
would vote for Apostle Smoot for United States Senator. And
the good counsellor lost no time in undoing his work in the in
terest of decency in politics. He again went among the Saints
and told them that the man with the unsavory reputation had
promised to vote for Apostle Smoot, and that as "the welfare
of Zion" was perhaps depending on the election of a cattle -
thief, who would vote for the Apostle, the Saints should, for the
nonce, relegate their ideals of morality to the rear. And the
good Saints did so. Smoot had "selected" the creature from
one of the southern counties, and, faithful to his pledge, voted
for Smoot first, last, and all the time.
It AA'as nnderstood that W. S. AlcCornick, a Salt Lake banker,
and 0. J. Salisbury, a wealthy mining man, and several others,
were, or had been, candidates for the United States Senate. But
no sooner did Smoot announce his candidacy than every other
candidate "made for the tall timber" and left the Apostle Avith
out the semblance of competition in the senatorial race. Their
familiarity with the power of the prophets convinced them that
any opposition to their will would put them permanently out of
political business. And the fair-minded will require no further
evidence that Reed Smoot was a representative of the Alormon
prophets rather than a representative of the people. And that
when the prophets so elect, they can defeat, or elect to office any
man, irrespective of creed or political belief.
The candidacy of Apostle Smoot created widespread opposition
among the people of the United States, which was voiced by
the leading papers of the nation. President Roosevelt sensed
the danger of Smoot 's election and authorized the publication
of the following far-seeing, almost prophetic, statement of his
attitude on the matter of sending an apostle to the Senate.
President Roosevelt said:
"I am deeply interested in the future of Utah, in its material

Reed Smoot Announces Candidacy for U. S. Senate 501
upbuilding, as well as the future and best interests of the Re
publican party.
The election to the United States Senate of an apostle would
Avork great harm to the State. It would be very unwise.
"It would certainly lead to contentions, strife and bitterness
here, if not in Utah, and would unquestionably be a misfortune
to those who are interested in all that goes to make the State of
Utah prosperous and great.
"I have every confidence in the wisdom of the majority of the
members of the State legislature, and I feel sure if they under
stand the gravity of the situation as it appears to me, and as I
have heard it expressed by members of the Senate, they will re
frain from any action that will not result in good for Utah and
her people.
"I desire you to place me on record as kindly but firmly ad
vising against the election of any apostle to a United States Sena-
torship." The foregoing was received in Salt Lake City on the tenth day
of January, and while the Utah Legislature was in session. The
message was received by a defiant outburst by the Smoot ma
chine, and by many members of Utah's legislative quorum. The
President was accused of poking his nose into affairs that did
not concern him, and vigorously told to mind his own business.
Since then, the pro-A'Iormon press has denied that the President
sent the message, and have charged the alleged conspiracy to
Senator Thomas Kearns. The unbiased reader will, however,
note the fact that the message bears the personal pronoun ear
marks of President Roosevelt's public communications. Another
fact, that entirely overthrows the assertions of the pro-Mormon
press, is found in the fact that the President has never denied
the authenticity of the message. And that fact will be suffi
cient for those who know of President Roosevelt's facility and
energy in denying reports that are falsely credited to him.
Two or three incidents, only, of the proceedings of the legis
lature are worthy of mention.
Joseph V. Robison, one of the stalwarts who supported
Thatcher from start to finish, in speaking against the election of
Smoot, made the following significant prediction : "If Reed

502 Lights and', Shadows of Mormonism
Smoot is to be elected, I want to go on record as saying that this
people will pay the penalty of their folly in tears and sorrow."
Then, as now, Joseph V. Robison was a conscientious and con
sistent Latter-day Saint; one Avho respected legitimate priestly
authority, but one who would brook no trespass by the prophets
on the political rights of the people. For this outspoken opposi
tion to Reed Smoot, Joseph V. Robison, whose hair had become
as white as snow during the years that he had devoted to his
church, was subjected to insult on the floor of the house by
Thomas C. Callister, ex-bishop of the Fillmore ward in which
Air. Robison resided. Then, as now, Bishop Callister was a ser
vile tool of the prophets, although he had many amiable traits
of character. As an illustration of the manner in which religion
and politics were not infrequently mixed in legislative matters,
the remark made about Senator Robison by Representative Cal
lister will be given, and is as follows :
"No one should pay any attention to the gentleman from the
fifth district; it is well known that he never did have only one
foot in the Church."
William E. White of Piute County delivered an able and elo
quent speech against the election of Reed Smoot. An incident
in connection with Air. White's opposition to the Apostle is well
Avorth relating. One evening, just prior to the final vote, Air.
White received an invitation to meet a gentleman in the Knuts-
ford Hotel. After waiting some time in the lobby, a man un
known to Air. White approached him and said, "Come with me,
please." Air. White followed his guide and was ushered into the
august presence of Apostle Smoot. The latter did not need the
vote of Mr. White. But the member from Piute was a Gentile,
and in order to strengthen his case, in view of a possible effort
to oust him, Apostle Smoot wanted as many Gentile votes as
could be secured. Mr. Smoot enquired as to why he, Mr. White,
would not vote for him. Mr. White responded: "I am under
no obligation to you for my election, and I have the right to vote
as I please."
Replying, the Apostle said, "No, I did not assist you, but I
could have defeated you."

Reed Smoot Announces Candidacy for U. S. Senate 503
"Yes," replied Mr. White, "and that is the very reason why
I am going to vote against you."
That session of the legislature Avas the political ending of the
brilliant attorney from Piute.
Apostle Reed Smoot was duly and overwhelmingly elected.

CHAPTER LIV
ORGANIZED OPPOSITION TO APOSTLE REED SMOOT
On January 21, 1903, Governor Heber M. Wells issued a cer
tificate of election to Reed Smoot. And immediately thereafter
many of the leading citizens of Salt Lake City organized for the
purpose of opposing the seating of the Apostle.
The initial proceedings of the Smoot opponents were in the
form of a protest which embodied much of the evidence here
inbefore quoted.
The opening paragraphs of the protest, and its title, were as
follows :
"protest in the matter of reed smoot, senator-elect from
the state of utah
"To the President and Members of the Senate of the United
States :
"We, the undersigned, resident citizens and qualified electors
of the State of Utah, do hereby most respectfully protest:
"That Apostle Reed Smoot, Senator-elect from the State of
Utah, to whom, on or about the 21st day of January, 1903, a cer
tificate of election was issued in due form by the Governor of said
State, ought not to be permitted to qualify by taking the oath of
office or to sit as a member of the United States Senate, for
reasons affecting the honor and dignity of the United States and
their Senators in Congress.
"We protest as above upon the ground and for the reason
that he is one of a self-perpetuating body of fifteen men, who,
constituting the ruling authorities of the Church of Jesus Christ
of Latter-day Saints, or ' ' Mormon ' ' Church, claim and by their
followers are accorded the right to claim, supreme authority,
divinely sanctioned, to shape the belief and control the conduct
of those under them in all matters whatsoever, civil and religious,
temporal and spiritual, and who thus, uniting in themselves au
thority in church and state, do so exercise the same as to incul-
504

Organized Opposition to Apostle Reed Smoot 505
cate a belief in polygamy and polygamous cohabitation; who
countenance and connive at violations of the laws of the State
prohibiting the same regardless of pledges made for the purpose
of obtaining statehood and of covenants made with the people
of the United States, and who, by all the means in their power,
protect and honor those who Avith themselves violate the laws
of the land and are guilty of practices destructive of the family
and the home."
After the foregoing introduction by the protestants they pro
ceed with a clear, masterful and unanswerable indictment of the
Alormon leaders, Avhich involves treason in their teachings and
unparalleled treachery in their conduct.
The protest closes with the following terse paragraphs:
"We submit that however formal and regular may be Apostle
Smoot 's credentials or his qualifications by Avay of citizenship,
whatever his protestations of patriotism and loyalty, it is clear
that the obligations of any official oath Avhich he may subscribe
are and of necessity must be as threads of tow compared with
the covenants which bind his intellect, his will, and his affections,
and which hold him forever in accord with and subject to the
will of a defiant and lawbreaking apostolate.
"We ask in behalf of ourselves, and, as we firmly believe, in
behalf of thousands of the members of his faith, that the high
honor of a Senatorship be not accorded this man, though tem
porarily released from some of the active duties of his ecclesi
astical office ; that the apostolate of the Mormon Church be not
permitted to succeed in this the supreme test of the forbearance
of the American people.
"We ask that in the exercise of your high prerogative to see
that no harm come to the Republic, you do halt this man at the
door of the Senate that he may be there inquired of touching
the matters we have herein set forth.
"Dated at Salt Lake City, January 26, 1903."
The protest was signed by the following-named citizens of
Salt Lake City:
W. M. Paden, P. L. Williams, E. B. Critchlow, E. W. Wilson,
C. C. Goodwin, W. A. Neldon, Clarence T. Brown, Ezra Thomp
son, J. J. Corum, George R. Hancock, W. Mont. Ferry, J. L.

506 Lights and Shadows of Mormonism
Leilich, Harry C. Hill, C. E. Allen, George Al. Scott, S. H. Lewis,
H. G. AlcAIillan, Abill Leonard.
The foregoing document was supplemented by an affidavit by
J. L. Leilich, which practically embodied the subject-matter of
the original protest. There is, however, an interesting sidelight
on the effort of the prophets to obtain statehood for Utah that
should be quoted ; it is the tenth article of J. L. Leilich 's affidavit
and reads as follows :
"Tenth: That when Utah was seeking admission into the
Union, the Hon. Jeremiah Al. Wilson, a distinguished lawyer and
jurist, was employed by the Church of Jesus Christ of Latter-
day Saints of Utah, and in his argument before the United
States Commission said in part, speaking to the question as to
whether Congress could enforce any compact AA'hich it might re
quire as a condition of statehood upon the part of Utah :
' 'But you ask me what is the remedy, and I answer there are
plenty of remedies and in your hands.
' ' Suppose they violate their compact ; suppose that after
they put this (the anti-polygamy clause) into the constitution
and thereby induce them to grant the high privilege and political
right of statehood, they should turn right around and exercise
the bad faith which is attributed to them here — Avhat Avould you
do? You could shut the doors of the Senate and the House of
Representatives against them ; you could deny them a voice in
the councils of the nation, because they have acted in bad faith
and violated their solemn agreement, by which they succeeded
in getting themselves into the condition of statehood.
'You could deny them the Federal judiciary; you could
deny them the right to use the mails — that indispensable thing
in the matter of trade and commerce of this, country. There
are many ways in which peaceably, but all powerfully, you could
reach such a case and not put a tithe of the strain on the Con
stitution that it was subjected to when the act was passed, au
thorizing the attachment and arrest of a Avitness who had not
been subpoenaed, and forfeiting the property of this Church and
commanding the courts what kind of a judgment to render.
After these, Congress cannot doubt its ability to devise means

Organized Opposition to Apostle Reed Smoot 507
to meet the emergencies or its courage to grapple with trouble
some questions.' "
The above is a sample of the arguments used, and the imprac
ticable remedies proposed by hired attorneys of the prophets to
quiet the national conscience and to allay the fears of the people.
The reproduction of Mr. Wilson's arguments, however, serves
to illustrate and reinforce the statements hereinbefore made that
the effort to secure statehood was a conspiracy, pure and simple,
for the express purpose of loosening the grip of Uncle Sam on
the throat of the "twin relic of barbarism," and to perpetuate
in another and more dangerous form the absolute rule of the
Alormon priesthood over one of the choicest and most valuable
portions of the United States. The entire success of that con-
' spiracy has been abundantly proved, and in its success the people
of the United States are now confronted by an infinitely more
difficult problem than that which confronted them prior to the
relinquishment of their exclusive control of Utah as a territory.
Nor was Utah alone in the protest against the retention of
Smoot in the United States Senate. In nearly every State east
of the Missouri River the sentiments of the people found voice
in mammoth petitions to the Senators of the respective States
asking that Apostle Reed Smoot be not accepted as a member
of the upper house. Money Avas subscribed and an eminent at
torney employed to represent the interests of the protestants.
As far as possible, the aid of the Federal power was invoked
to compel the attendance of Avitnesses from Utah. Subpoenas
were placed in the hands of United States Alarshal Ben B. Hey
wood, a native of Utah, and who was familiar with every trail
and road, with every pass and secluded nook in the State, and
whose diligence is attested by the fact that only a very few of
the witnesses in Utah escaped service. Those few fled at the first
signal of danger. And they were those who Avere guilty of post-
Manifesto polygamy, or could have given affirmative evidence
of cases with which they were acquainted. Other post-Mani
festo polygamists like Apostles John W. Taylor and M. F. Cow
ley remained in Canada or Alexico and declined to appear as
witnesses, although they were assured in advance that the evi
dence they might give would not be used against them person-

508 Lights and Shadows of Mormonism
ally. Other witnesses whose evidence was important were taken
suddenly ill, and were excused by means of easily-procured phy
sicians' certificates.
In fact, it Avas an outward show on the part of the prophets
to aid the Senate in making a full investigation while secretly
eA'ery effort was made to suppress everything but negative tes
timony.

CHAPTER LV
SENATE ADMITS REED SMOOT  INVESTIGATION FOLLOWS
The seating of Apostle Smoot prior to the hearing of the
protestants' indictment was the first victory for the prophets.
The opening sessions of the Senate Committee on Privileges
and Elections may be found on page 40, Vol. I, of the Proceed
ings, Avhich reads as follows: Washington, D. C, January 16, 1904.
The Committee met at 10:30 o'clock a. m.
Present: Senators Burrows (Chairman), McComas, Beveridge,
Dillingham, Hopkins, Pettus, Dubois, Bailey and Overman.
The Chairman : The Committee is advised that the protestants
and the respondent in the pending matter are represented by
counsel. The Chair will inquire if anyone appears for the
protestants at this time.
Mr. Robert W. Tayler: I appear for the protestants.
The Chairman: Who appears for the respondent, the junior
Senator from Utah?
Mr. A. S. Worthington: I appear for him, Mr. Chairman, and
so does Mr. Waldemar Van Cott.
Air. Thomas P. Stevenson: I appear for the National Reform
Association, one of the organization which has been protesting
against the seating of Mr. Smoot.
The Chairman : Do- you represent the original protestants ?
Mr. Stevenson: We are original.
The Chairman: Do you speak for any of the signers of the
protest now under consideration?
Air. Stevenson : We filed a protest last spring, at the time Sen
ator Smoot took his seat.
The Chairman : May I asK your residence ?
Mr. Stevenson: In Philadelphia.
The Chairman: The Chair will say to counsel representing
the protestants and the respondent, that before entering upon
any inquiry into the subject-matter involved in this controversy,
509

510 Lights and Shadows of Mormonism
it was deemed expedient by the committee to request the protest
ants, by their attorneys, to appear and advise the committee in
a general way of the testimony intended to be submitted in sup
port of the protest, or any part thereof, and the legal contentions
connected' therewith.
It Avas also deemed advisable that the junior Senator from
Utah (Air. Smoot), by himself or his attorney, should, if he so
desired, advise the committee what part of the contention of the
protestants' counsel it was proposed to controvert. Such a
course it was believed would have a tendency to define the issues
and mark the scope of the inquiry. Air. Tayler, the committee
will now hear you in behalf of the protestants.
Air. Worthington : Alay I ask, before the counsel begins,
whether I am to understand from the statement of the chairman
that it is intended noAV merely to present the points to be argued,
or are Ave to argue them?
The Chairman : Simply the points upon which the protestants
and the respondent intend to rely.
Mr. Worthington: I understand.
The Chairman : Air. Tayler, you may proceed.
The foregoing is merely an introduction of the personnel of
the Senate committee, and of the counsel for the respective par
ties to one of the most memorable contests ever waged before the
bar of the Senate.
The report of the Proceedings required about four thousand
printed pages, and it therefore is impracticable to give even a
synopsis of the more important portions of the testimony. The
best that can be done in the way of enlightening the reader is
to give a condensed statement of the facts which were proved, and
which are amply supported by the testimony of the prophets
themselves. It was proved, as hereinbefore clearly pointed out, that the
Church of Jesus Christ of Latter-day Saints is a theo-political
organization that arrogates to itself divine authority to rule its
members in all things spiritual ami temporal. And that its
heaA'en-ordained destiny is, under the title of the Kingdom of
God, to politically rule over the entire earth. And it was further
proved that the leaders of the Church are working with tireless

Senate Admits Reed Smoot 511
energy to achieve those objects. And that any prophet who will
not stoop to trickery, deception and treachery in order to ac
complish those ends, is, according to their standard of ethics, un
worthy to associate with the leading authorities.
It was also proved that the first presidency and apostles con
stitute a band of fifteen men who select their successors in office ;
that the act of "sustaining" them by the Saints is perfunctory
and mechanical.
It was proved that polygamy is a cardinal and vital principle
of the faith and practice of the Saints. It was proved by the
admissions of the prophets that, in 1890, the Alormon God coun--
termanded his alleged original command to practice polygamy
and unlaAvful cohabitation. It was further proved that the
prophets pledged their faith and honor to President Harrison
that they would exchange the practice of polygamy and unlawful
cohabitation for a pardon for past offenses.
It was proved by the admissions of the chief prophet, and rein
forced by the testimony of other Alormon Avitnesses, that three
of the apostles, Abraham IT. Cannon, John W. Taylor and
Mathias F. CoAvley, have taken plural wives since pledging their
faith and honor that the practice should cease. It was clearly
proved that those men who affect the role of prophets are alike
disregardful of the commands of their God, of the laws of their
country and State, and of their solemn obligations to the people
of the United States.
It was further proved that Apostle Reed Smoot was a member
of that self-perpetuating band of prophets. And that at no
time, nor under any circumstances, had he protested against the
well-known cases of post-Manifesto polygamy, or against the
practice of polygamous cohabitation by his equals or superiors
in ecclesiastical office. And that in thus failing to rebuke those
men he became a party to their crimes of lascivious law-breaking
and pledge-breaking. And the proving of those facts involved the
all-important truth that Reed Smoot was an unfit person to oc
cupy a seat in the United States Senate, and by his presence in
that powerful law-making body to give aid and comfort to an
aggregation of conspirators against the perpetuity of the form
of government that, during more than seventy years, has been

512 Lights and Shadows of Mormonism
more than patient with the chief conspirators and their suc
cessors in office.
Brief mention is necessary of the closing incidents in the great
Senatorial farce that marked the ending of the Smoot investi
gation. The Committee on Privileges and Elections submitted to the
Senate a resolution that Reed Smoot be expelled.
A few extracts from two or three of the speeches made by
the "grave and reverend" Senators will be interesting as well
as amusing to those who are familiar with the facts in the case.
• Senator Hopkins, seemingly inspired by the shifting duplicity
exhibited in the testimony of President Joseph F. Smith, and
Apostles Francis M. Lyman, Reed Smoot and others, spoke as
follows :
"Air. President, we can see from the testimony that appeared
before the Committee on Privileges and Elections that the Mor
mon Church is undergoing a radical change for the better.
"Reed Smoot is an apostle of this higher and better Mormon
ism. He stands for the sacred things of the church and against
polygamy and all the kindred vices connected with that loath
some practice. In his position as a member of the church, and
as an apostle and preacher of the doctrines of the church, he
had done more to stamp out this foul blot upon the civilization
of Utah and the other Territories where polygamy has been
practised, than any other thousand men outside of the church."
— Congressional Record, page 1129, January 15, 1907.
"The truth of the matter is, Air. President, that Reed Smoot,
by the sworn testimony given in this case, has proved a better
character than any other Senator here has a right to claim. He
is so good a man that I sometimes almost doubt him. He does
not drink or cheAv or smoke or swear, and he is not a polygamist ;
but on the contrary, Air. President, from early youth, as the
testimony read by the Senator from Indiana a few moments ago
shows, he was distinguished in the Mormon Church for his oppo
sition to plural marriages. In early youth, although the son of
a plural wife, he raised his voice against the continuance of
polygamous marriages in the Alormon Church, and from that
day until this has stood the opponent of that idea. It is not on

Senate Admits Reed Smoot 513
that ground, then, that we can expel him, and, of course, we can
not expel him for a mere belief. ' ' — From speech by Senator For-
aker, Congressional Record, page 3465, February 20, 1907.
If the statements of the Senators just quoted were true, the
biography of Reed Smoot could be written as follows:
The birth of Reed Smoot was signalized by an earthquake that
shook the land of Zion from center to circumference. To this
day there are awesome whisperings among the Saints that Reed
Smoot was to be the Moses who would lead modern Israel out
of the bondage of polygamy which, through the revelations of
the Almighty, was declared to be a righteous and eternal prin
ciple, and must be practised by the Latter-day Saints on pain of
damnation for refusal. Even to this day the Saints, with bated
breath, tell how the new-born prophet's first wail was a protest
against the sexual crimes of modern Israel. It is also asserted
that a faint echo of that first wail against polygamy reached
Illinois and was treasured in the memory of a man by the name
of Hopkins. Proceeding eastward, the wail attracted the atten
tion of a man by the name of Beveridge in Indiana. Recoiling
from the ears, or cheek, of the man in Indiana the wail bounded
as far as Ohio and smote the ears of a man by the name of
Foraker. It is also related of the infant prophet Reed that when six
months old he rebuked his mother for having brought him into
the world by the polygamous route ; and that when three years
old the puling prophet upbraided his father for having begotten
him in plural marriage.
At twelve years of age, so it is related, the boy prophet visited
President Brigham Young and discoursed as follows :
"I was born to be the 'apostle of a higher and better Mor
monism.' But, before proceeding, I will bear my testimony to
you that I know that Joseph Smith was a prophet of the true
and living God. And that as such the Prophet Joseph couldn't
have made any mistakes in the subject-matter of his revelations.
And for that reason I will gladly put my 0. K. on the polygamy
revelation. I believe that it was revealed for the eternal increase
and exaltation of men, if not of women. I believe, yea, verily, I
know, that God said to Joseph the Prophet: 'And again, as per-

514 Lights and Shadows of Mormonism
taining to the law of the priesthood : If any man espouse a virgin,
and desire to espouse another, and the first give her consent ; and
if he espouse the second, and they are virgins, and have vowed
to no other man, then is he justified ; he cannot commit adultery,
for they are given unto him; for he cannot commit adultery
with that that belongeth unto him and to no one else. '
" 'And if he have ten virgins given unto him by this law, he
cannot commit adultery, for they belong to him, and they are
given unto him, therefore he is justified.'
"Notwithstanding that God surely said that to his prophet, I
believe that polygamy is a 'loathsome practice' and— — "
It is related that Brigham gravely arose and gently but firmly
took the Avould-be apostle of "a higher and better Mormonism"
by the left ear and remarked : ' ' You hare-brained little fool, you
ha\'en 't sense enough to know the difference between twaddle and
logic. Haven't you read in that same revelation : 'Verily, verily
I say unto you, except ye abide my law, ye cannot attain to this
glory. ' And further on where the revelation says, ' And he that
abideth not this law — shall be damned, saith the Lord.' "
And it is further related that while President Young was
speaking he led the ambitious youth to the front door of the
Lion house and kicked him down the front steps.
However much the above may sound like burlesque, it is the
position in which Reed Smoot is placed Avhen he assumes to be
better than the original Prophet. The fact is, that if Reed
Smoot were to raise his voice in protest against the polygamous
practices of his fellow-apostles, and especially against the alleged
purity of the polygamous relations, he Avould not only be reduced
to the ranks but would be excommunicated for "apostasy."
And yet this Senatorial creature from Utah, knowing full well
that Foraker, Hopkins and Beveridge and others were, whether
knowingly or unknowingly, defending his right to sit in the
Senate, by the utterance of the most outrageous falsehoods, sat
silent and dumb as an ass, not even a protesting bray against the
untruths escaped his prophetic lips. The sworn record of the
Smoot investigation proves that the alleged "apostle of a higher
and better Mormonism" has not at any time or place within
the hearing of a fellow Mormon ever protested against the right-

Senate Admits Reed Smoot 515
fulness of the principle or practice of polygamy. And his de
fenders are challenged to produce even one scintilla of evidence
that Avill furnish any warrant or excuse for the statements of
those Senators who defended the right of Reed Smoot to retain
his seat upon the grounds that he is a better man than his apos
tolic associates. And if, as Senator Foraker affirmed, Reed Smoot
"has proven a better character than any other Senator here has
a right to claim" then may the good Lord have mercy on the
remainder of them.
It is significant that not one of those senatorial apologists for
Apostle Smoot even remotely referred to the more dangerous
feature of the case — the union of church and state. And for
that reason there is greater pleasure in quoting the few remarks
made by Senator Newlands of Nevada on the political aspect of
the ' ' Alormon problem ' ' which Avas so distinctly developed in the
testimony before the Committee on Privileges and Elections.
And the candid reader Avill at once note the contrast between
the dignity and unanswerable logic of Senator Newlands' speech
and the verbal mucus which the pro-Smoot Senators exuded
over the Alormon prophet before proceeding to swallow him.
And another fact should be remembered, Senator Newlands spoke
from the viewpoint of a near neighbor of the prophets, and from
the vantage ground of actual experience with the problem which
he was discussing. And it also should be remembered that Sen
ator Newlands Avas facing the potential power of the Mormon
hierarchy in his own State. And yet another fact should be
remembered; Senator Dubois of Idaho, and Senator Newlands
of Nevada were the only men of all the inter-mountain States
who had the courage to voice their Avell-founded convictions re
garding the menace of the embryo imperium in imperio that the
Alormon prophets have established in Utah.
Senator Warren of Wyoming, who interrupted Senator New-
lands, holds his position as United States Senator by the grace
of the Mormon hierarchy, and no one is more fully aware of
that fact than is Senator Warren. There are fully eight thou
sand Mormon votes in Wyoming, and woe be unto the poli
tician Avho, by Avord or deed, incurs the hot displeasure of the
prophets. He Avould be compelled to "bend the pregnant hinges

516 Lights and Shadows of Mormonism
of his knees" to the Mormon despots the same as did Governor
Alurphy, Avhose surrender has already been related in these pages.
xVnd yet another fact should be remembered. The determined
effort that was made to close the debate, and not to permit Sena
tor Newlands even "two minutes" more of time, clearly proves
that the pro-Smoot Senators were apprehensive that more of the
whiteAvash Avhich they had applied to the Apostle-Senator would
be rubbed off.
Senator Newlands spoke as follows (Congressional Record,
page 3469, February 20, 1908) :
"Air. President: I wish, in a few words, to give my position
in this matter. I have arrived at a conclusion Avith some diffi
culty. I would be glad if my conscience and my judgment would
permit me to vote for the retention of Mr. Smoot as a member
of this body. I have a high regard for Mr. Smoot personally,
and, besides, personal interest would prompt me to vote for his
retention. The Alormon Church is a strong political factor in a
portion of Nevada, and the man who antagonizes that church
takes his political life in his hand. But my conscience and judg
ment will not permit me to so vote. I do not believe that under
the Constitution Air. Smoot can be excluded upon the facts in
this case by a majority vote. I believe that a two-thirds vote is
required, and I shall so act.
"Air. President, one of the central ideas of our Government is
the separation of church and state. That is true of our National
Government. That is true of our State governments. The
union of church and state is accomplished when the state regu
lates and controls the church in spiritual matters. The union
of church and state is as thoroughly accomplished when the
church regulates and controls the state in temporal matters.
"The charge Avhich is made against the Mormon Church, leav
ing entirely out of consideration the question of its sanction of
polygamy and polygamous practices, is that from its very organ
ization under Brigham Young up to the present time it has
sought to control and does control the State of Utah in temporal
matters. That church is not merely a religious organization. It

Senate Admits Reed Smoot 517
has in view not only the maintenance of spiritual belief, but the
control of its members in temporal matters — in matters of busi
ness, of industry, of commerce, of social life, and of political
action. It acts as a unit in these matters, and its priests control
its policies. It fills out completely the definition of hierarchy —
a form of government administered by the priesthood, a sacred
body of rulers. Unlike any other church in the country, it has a
oneness and completeness of organization in matters temporal
as well as spiritual, created by the genius of Brigham Young.
Air. Smoot is one of the high priests of this hierarchy, and the
question is whether it is consistent with our institutions that
this body of sacred rulers so potent in Utah shall be represented
in the Senate by one of its members.
"I shall vote for the exclusion of Mr. Smoot, not because of
any personal unfitness for the position which he holds, but be
cause he is a high priest in a religious organization which be
lieves in the union of church and state and which seeks to con
trol the action of the State in temporal matters.
"But not content with dominion in Utah, this church is reach
ing out for the control of other States adjoining. To-day it holds
the balance of power in the State of Idaho. I believe it holds the
balance of power in the State of Wyoming."
"Mr. Warren (of Wyoming) : I dissent from that statement
and assert that the Mormon Church does not hold the balance
of power in Wyoming, and there is no evidence that it seeks it.
"Mr. Newlands: My time is short and I decline to yield.
"The Vice-President: The Senator from Nevada declines to
yield. "Mr. Warren: I dissent from that statement and assert that
the Mormon Church does not hold the balance of power in Wy
oming, and there is no evidence that it seeks it.
"Mr. Newlands: The Mormon Church may soon hold the bal
ance of power in the State of Nevada.
"Air. Sutherland (of Utah) : Mr. President 
"The Vice-President: Does the Senator from Nevada yield to
the Senator from Utah?

518 Lights and Shadows of Mormonism
' ' Air. Newlands : I decline to yield, as I have only a moment
in which to conclude. The Mormon Church may hold the bal
ance of power in the State of Colorado. Its organization is com
plete and effective in the Territories of Arizona and New Mexico,
Avhich may become sovereign States. It is increasing in numbers
and strength daily, not only by the birth of those born in the
faith, but by the accession of numerous converts by a propaganda
unceasing in its vigilance and energy. That church has elected
one of its high priests, one of the sacred body controlling its
policies, not only in matters spiritual, but in matters social, in
dustrial, commercial, political, and governmental, Senator of the
United States, and later on there may be others.
"The Vice-President rapped with his gavel.
"Mr. Hopkins: Mr. President 
"Air. Newlands: I ask unanimous consent that I may go on
for tAvo minutes.
"Air. Gallinger: I object.
' ' Air. Kean : I call for the regular order.
"The Vice-President: Under the unanimous consent agree
ment, the hour for debate has closed."
The fact is, and no one knows it to be a fact better than those
Senators who voted for Reed Smoot, that his retention was a
matter of political expediency rather than for constitutional rea
sons. They knew that if Reed Smoot were expelled, Utah, Idaho
and Wyoming, all of them being under the absolute control of
the Mormon prophets, would be switched into the Democratic
column, and that the Republican party Avould lose three members
of the House, six members of the Senate, and nine electoral votes.
And the votes of those Senators proved that the majority of
them did not understand the actual status of the questions at
issue, or they deliberately sacrificed the best interests of three
States on the altar of partisan polities, and by so doing gave aid
and encouragement to a syndicate of treacherous law-breakers
Avhose practices those grave and reverend Senators affect to de
spise.

Senate Admits Reed Smoot

519

The following are the names of those who voted for the ex
pulsion of Reed Smoot : YEAS — 28

Bacon

Culberson

Kittredge

Overman

Berry

Dubois

La Follette

Pettus

Burrows

Du Pont

Latimer

Rayner

Carmack

Frazier

AlcCreary

Simmons

Clapp

Hale

AlcLaurin

Smith

Clarke (Ark.)

Hansbrough

AToney

Stone

Clay

Hemenway

Newlands

Tillman

NAYS — 42

Aldrich

Crane

Gal linger

Nelson

Allee

Curtis

Gamble

Nixon

Ankeny

Daniel

Heyburn

Penrose

Beveridge

Depew

Hopkins

Perkins

Blackburn

Dick

Kean

Piles

Brandegee

Dillingham

Knox

Spooner

Bulkeley

Dolliver

Lodge

Sutherland

Burkett

Flint

Long

Warner

Burnham

Foraker

McCumber

Warren

Clark (Mont.)

Frye

Alillard

Clark (Wyo.)

Fulton

Mulkey

NOT
VOTING — 20
Allison
Elkins
.Morgan
Smoot
Bailey
Foster
Patterson
Taliaferro
Carter
McEnery
Piatt
Teller
Cullom
Alallory
Proctor
Wetmore
Dryden
Alartin
Scott
AVhyte'
Many of the
Senators not
voting were paii
¦ed with absentees
or paired Avith
those Avho Avere present.
CHAPTER LVI
NON-MORMONS REPUDIATE JOSEPH F. SMITH'S ALLEGATION OF CON-
DONEMENT — OPPOSITION CRYSTALLIZES INTO ORGAN
IZATION OF AMERICAN PARTY
Early in Alarch, 1904, Joseph F. Smith, President of the
Church of Jesus Christ of Latter-day Saints, began his testimony
before the Senate Committee on Privileges and Elections, in the
matter — the seating of Apostle Reed Smoot in the Senate of the
United States.
In his efforts to minimize the force of his testimony to the
effect that, since the issuance of the Manifesto in 1890, he had
paid no attention to the laws of God and men bearing on the
subject of unlaAvful cohabitation, Joseph F. Smith endeavored
to compel Utah Gentiles, because of alleged toleration, to become
parties to his crimes.
A sample of his testimony is hereAA'ith given from pages 129
and 130, Volume I, of Proceedings:
"I had a plural family, if you please; that is, my first Avife
was married to me over thirty-eight years ago ; my last wife was
married to me over twenty years ago, and Avith these wives I had
children, and I simply took my chances, preferring to meet the
consequences of the law rather than to abandon my children and
their mothers ; and I have cohabited with my wives — not openly,
that is. not in a manner that I thought would be offensive to my
neighbors, but I have acknowledged them! I have visited them.
They haA'e borne me children since 1890 and I have done it knoAv-
ing the responsibility and knowing that I was amenable to the
law. "Since the admission of the State there has been a sentiment
existing and prevalent in Utah that these old marriages should
be in a measure condoned. They were not looked upon as offen
sive, as really violative of law; they Avere, in other words, re
garded as an existing fact, and if they saw any Avrong in it they
simply winked at it. 520 ;

Joseph F. Smith's Allegation of Condonement 521
"In other words, Mr. Chairman, the people of Utah, as well
as the people of this nation, are broad-minded and liberal-minded
people, and they have rather condoned than otherwise, I pre
sume, my offense against the law. ... I preferred to face the
penalties of the law to abandoning my families."
Except those Salt Lake Gentiles Avho were wedded to the
interests of the Mormon Church by the ties of office, State and
Federal, and those others who Avere down on their knees pleading
for official preferment, there was universal indignation among
the non-Mormon citizens. The Prophet 's testimony was the prin
cipal topic of conversation on the streets, in the homes of the
people, and the indignation was echoed from nearly every non-
Mormon pulpit in Salt Lake City. The Salt Lake "Tribune"
broke its fragile moorings to the Church-Republican party, and
thundered its protests against the slanderous falsehoods uttered
by the chief prophet, seer and revelator.
In the pursuit of their respective avocations, the Salt Lake
Gentiles had paid not the slightest attention to the domestic af
fairs of President Joseph F. Smith. Indeed, the large majority
of the non-Aformons took it for granted that the prophets were
keeping their plighted faith with the Government. Some of
them were aAvare that many of the polygamous Saints had re
turned to the former relations, and there were rumors to the
effect that "sporadic" cases of polygamous marriages had taken
place. But that the chief prophet had become the father of
eleven children since he pledged his "faith and honor" that he
would quit, was almost past belief. And after the Prophet's
strenuous efforts to keep that fact from the Gentiles, to accuse
them of condoning his crimes, was certainly just cause for right
eous indignation. But the Prophet seemed to believe that the
hunger for office would keep the Gentiles in line with Mormon in
terests. The limit of patience Avith the Church control of the
functions of the State in forcing the election of Reed Smoot had,
however, been reached. And the Prophet's testimony had merely
precipitated the upheaval which the prophets, with dense stu
pidity, had been courting.
On Alarch 11, 1904, a meeting of outraged non-Aformons was
held and a preliminary organization effected.

522 Lights and Shadows of Mormonism
During the remainder of the spring and summer months the
anomalous position occupied by the non-Mormons in affiliating
with the Church-Democratic and Church-Republican parties Avas
Avidely and earnestly discussed. It Avas clearly seen that during
more than ten years the non-Mormons, locally, in affiliating with
the National parties, had been playing into, and strengthening
the hands of the ' ' inspired ' ' criminals at the head of the Alormon
Church— that the Gentiles were mere pawns on the political chess
board of the scheming prophets.
On September 7, 1904, a gathering of protesting Gentiles was
held, and a committee of five Republicans and five Democrats
was appointed. The duty of the committee consisted of outlining
the future policy of those who were opposed to the perpetuation
of polygamy, and to the political control of the Alormon hier
archy. Following is the committee's report:
"Whereas, an experience of fourteen years since the first ma
terial sign of the abatement of troubled conditions here was seen
in the promulgation of the Woodruff manifesto, has shown that
the promises made were crafty and insincere ; that the sought-f or
division of the people on party lines was not carried out in good
faith; that both party organizations have been dominated and
used for the double purpose of maintaining an ecclesiastical con
trol which had no regard for either, and of preventing remon
strance or opposition by those who favor the free exercise of in
dividual judgment and preference in political affairs ; and,
"Whereas, repeated experiences, emphasized by events just
past, have fully proved that this ecclesiastical dominance is all
powerful and persistent, and that it cannot be shaken off so long
as those who oppose it are divided into hostile camps, but on the
contrary since such division of the friends and supporters of
American institutions, their voices are stifled, and the hands are
strengthened of the crafty manipulators of the church power and
its application to political affairs ; therefore, be it resolved,
" (1) That Ave will no longer play into the hands of the church
leaders by a division, which simply panders to their desires and
purposes. "(2) That we will repel Avith every means at our command
the intrusion of ecclesiasticism into politics or the affairs of state.

Joseph F. Smith's Allegation of Condonement 523
"(3) That we refuse to merge Utah affairs in any national
party action, since the division thus created paralyzes every effort
to Americanize the State.
"(4) That so far as affairs here are concerned, any division
on party lines is a sham and a farce, every pledge of the eccle
siastical power to refrain from direction in the political affairs
of the people having been shamelessly violated ; every pretense of
letting politics alone a shameful and shallow mockery.
" (5) That we will never cease to demand the complete free
dom of political affairs, untouched by any taint of apostolic con
trol, that we demand the complete separation of church and
state, in fact as well as in name, and that Ave will repel to the
utmost all efforts to perpetuate the ecclesiastical control of public
affairs in Utah.
"(6) That the public schools are the especial pride of the
American people ; Ave resent the grasping domination of the eccle
siastical power therein, and pledge ourselves to shake it off at the
earliest possible moment. Church control of the schools must go.
"We disclaim most emphatically and positively any desire or
purpose to attack any church or to assail any one's religious sen
timents or church affiliations; our purpose is as set forth herein,
and no other.
"Appealing to all fair-minded citizens of Utah to sustain us
in this, our righteous purpose, definitely, surely and forever to
separate church and state, and asking in this the support of every
lover of American institutions, we declare the occasion for this to
be timely and the provocation repeated and extreme. Come with
us, and let us redeem the State."
The doctrines and policies embraced in the foregoing report
formed the basis of the local American party Avhich was organized
at a magnificent assemblage of Salt Lake City's foremost citizens
held in the Grand theatre, September 14, 1904.
The prophets attempted to laugh the neAV party out of existence.
With them it was merely a ' ' tempest in a tea-pot. ' ' They charged
that it was the work of disgruntled politicians at the head of
whom was "Tom" Kearns, who, the Mormon press asserted, had
vainly tried to secure "Church influence" for re-election to the
Senate. They charged that Senator Kearns had approached

524 Lights and Shadows of Mormonism
President Smith on that subject and had been promptly and per
emptorily turned down. Aside from the merits of the contro
versy there was involved in the charge a concession of two im
portant points: First, that the chief prophet's influence was po
tent in the election or defeat of aspiring candidates for political
preferment. And second, that Senator Kearns knew that he
could not be elected without the consent of the Lord's alleged
vicegerent, and that with the prophet 's aid the rest was easy.
The Salt Lake "Herald," the Democratic organ, joined with
the church forces in the attempt to kill the American party with
ridicule. The new party had stolen the guns and all the ammu
nition of the Democrats so far as opposition to church influence
was concerned. Another cause of grievance was that, with the
exception of Judge 0. W. Powers and one 'or two other strong
Gentile Democrats, the American party had absorbed the non-
Alormon brains of the aggregation of patriots which, during ten
years, had been alternately protesting against church-inspired
defeats and weeping because of those defeats. The Democrats
urged that the American party was a useless political appendage ;
that if, to them, church influence in polities had become unbear
able they should have joined the Democratic party and aided in
the extirpation of those political Avrongs.
Aside from the fact that Republicans could not, consistently,
affiliate Avith Democrats on any question other than that of
church and state, the Democratic party had repeatedly proved
that it lacked the courage to pnsh the war "into Africa." Under
those conditions, there was but one course to take — the organiza
tion of a party into Avhich all voters, irrespective of politics, creed
or color, could enter and fight for the attainment of a common
object. Boiled down, the American party's platforms demand
the elimination of the hierarchy from politics and the public
schools, and obedience to the laAvs against polygamy.
On August 22, 1905, the American party committee organized
for the city campaign of 1905. J. E. Darmer was elected chair
man and S. P. Armstrong secretary of the central committee.
There was a great deal of work done by the committee during the
next thirty days, and on September 22 primaries were held. On
Tuesday, September 27, the city convention was held and a full

Joseph F. Smith's Allegation of Condonement 525
city ticket, headed by Ezra Thompson for mayor, was nominated.
As the campaign advanced the prophets saw that the election
would be close. A careful canvass of the city proved to them
that many Gentile Republicans who yet remained in the party
would not support W. J. Lynch, the Republican nominee for
mayor, and without that aid he would be hopelessly beaten at the
polls. The real fight, therefore, would be between Richard P.
Alorris and the American nominee. Morris was then serving as
mayor, and had been elected because of his great personal popu
larity, many Gentile Republicans having voted for him.
At the last moment, a quiet attempt Avas made by the prophets
to transfer sufficient votes to Morris in the hope of saving the city
from the hated "Americans," but it was too late for effective
work. The election returns were : Thompson, 8456 ; Morris, 7797 ;
Lynch, 4985. The Americans had won by a snug plurality. And
the showing was remarkable for a party that was not fifteen
months old. It was the first victory for political liberty in Utah
since the disbandment of the Liberals in 1893.
The only interest that former Senator Kearns had in the cam
paign or in the election was that of a private citizen. Yet, during
the past four years, he has been the recipient of more senseless
abuse from the Alormon and pro-Mormon press and speakers than
any hundred men in Utah.
The American party had its origin in the outraged feelings of
American citizens whose patience was exhausted, and who de
clined to longer play into the hands of a law-defying band of
priests who had proved to all the world that their "faith and
honor" was as deceptive as the fateful desert mirage. The Gen
tile residents had aided them in their hour of need. They had
believed in and trusted them, and for their reward had received
ingratitude and treachery.

CHAPTER LVII
synopsis of political events — 1904 to 1909
The objective point of this volume has been reached and passed,
and it merely requires a brief synopsis of the events of a very
short period to complete the story of the political perfidy of the
.Mormon prophets. The general public would not be interested
in the details of the struggle for political supremacy which was
waged in Utah between the leaders of the Mormon Church and
the American party during the years 1906, 1907 and 1908.
Therefore, only a few general facts need be given.
The determined onslaughts of the American party on the po
litical power, and the polygamous practices, of the prophets each
year, served to force the latter further into the open, until, in
the campaign of 1908, the ' ' holy men of Israel ' ' were compelled
to throw off their masks and, through their agents, the stake
presidents, to advise the Democratic Saints to vote the Church-
Republican ticket in order to save Salt Lake County and the
third judicial district from capture by the Americans. The
Sabbath meetings of the Saints were transformed into political
pow- avows, and the pulpits became rostrums from which inspired
anathemas were hurled against the "enemies" of the Saints,
Under the directions of the stake presidents, the Alormon bishops
marshaled the host of "block teachers" who made house-to-house
visits and labored with the Democratic Saints, urging them to
vote the Church-Republican ticket on pain of being branded as
' ' apostate ' ' if they failed to do their duty in the hour of Zion 's
greatest need. Not only was the entire church machinery used in
the interest of the church party, but inflammatory and libelous
tracts Avere issued by the thousands and of which venerable Mor
mon high priests became the street-corner vendors for the "wel
fare of Zion." The burden of those political sermons, speeches
and tracts Avas that: "If the American party is successful, our
Leaders (the polygamous prophets) will be sent to the peniten
tiary or suffer banishment from the State."
526

Synopsis of Political Events— 1904 to 1909 527
Amid the darkness, bitterness, fanaticism and heartburnings of
the campaign of 1908 a few bright lights gleamed with the stead
fastness of real American manhood. Such stalwart Mormon-
Democrats as Judge William H. King, James H. Moyle and
Brigham H. Roberts entered the contest and attempted to turn
back the ebbing tide of Democracy. With impassioned eloquence
and unanswerable logic those courageous Mormons pointed out
the suicidal policy of destroying the political alignment of the
Alormon people ; that such an event would revive the ancient
Alormon and non-Mormon fight in Utah with all the old-time
bitterness and hatred, and because of Avhich the entire State
would suffer irreparable injury. As a regard for their unselfish
ness and patriotism in attempting to save the prophets from the
well-earned charge of political treachery, and the Mormon people
from the consequences of their contemplated folly, those men
were openly branded as "apostates" and traitors to their church.
The efforts of the men just named, and of Judge 0. W. Powers,
who, as a Gentile Democrat, ably and eloquently voiced the sen
timents of his Alormon coadjutors, were futile. The election re
turns proved that the once strong and virile Democracy of Salt
Lake County had been reduced to the total of 4,237 votes, of
Avhich fully 2,000 were cast by non-Alormons !
Through his enormous Federal patronage Apostle-Senator
Smoot built up an impregnable machine composed of truculent
office-seeking Mormons and worse Gentiles. And through such
agencies the Mormon prophets now politically rule Utah with as
much certainty as to results as did any of the old-time despots
rule their kingdoms and empires.
Out of the sixty-five members of the State legislature, the
Church-Republicans elected sixty-one. fn fact, the "sob-squad"
of the Church-Democratic party, after the election of 1908, was
so badly dazed that it lacked the energy to utter its familiar
annual wail because of "church influence" in politics.
This chapter should not close without mention of the legislative
farce of "electing" Apostle Reed Smoot to succeed himself as
United States Senator from Utah. During January, 1909, Repub
lican members of the legislature held a caucus on the matter of
electing a United States Senator. Other than Apostle Smoot no

528 Lights and Shadoavs of Mormonism
candidate had been mentioned for the position of Senator. But,
in order that a shoAv of competition might be made, and to ' ' save
the faces ' ' of the Lord 's chief vicegerents, a member of the caucus
nominated ex-Governor Heber M. Wells, who received three or
four complimentary votes. But in joint session, the agent of
the Mormon hierarchy received the full sixty-one Republican
votes for Senator, as against the entire (two) Democratic votes
for Judge William H. King. And thus was the political rule of
the prophets double-padlocked on Utah for another six years.
awakening of the prophets
As a matter of justice to the Gentiles of Salt Lake City — the
Gentiles of the American party — it is necessary to trench on a
subject that is more than distasteful.
The Gentiles of the American party, as the reader will doubt
less remember, were branded as ' ' gamblers, patrons of vice and
crime and lewd women" by President Joseph F. Smith.
Any man who knows anything of the moral conditions pre
vailing in Salt Lake City, and- especially along that forty rods
known as Commercial street, prior to the accession of the Ameri
can party to municipal control, knows that gambling and sexual
immorality were rampant.
From 1847 to 1890 Salt Lake City Avas under the absolute con
trol of the Alormon hierarchy. And at no time during those forty
odd years was -any serious effort made by the prophets to check
the increasing immorality of Saints and sinners. Occasionally
the prophets rubbed their eyes and kept awake long enough to
hurl the usual stock-in-trade epithets at the Gentiles because of
their alleged responsibility for the gross, open and shameless
immorality of Commercial street and other localities.
After the division on political lines, the immoral element be
came a political factor with which each of the church parties,
by and with the consent of their "inspired" masters, openly
negotiated. Numerically the church parties were, for a time, about equal,
and each party bid for the votes of the gamblers and prostitutes
by letting them severely alone.
Thus it was that Commercial street became a very hell of vice

Synopsis of Political Events— 1904 to 1909 529
and crime, and so continued until purified, so far as possible, by
the American party.
During several years prior to the first victory of the American
party not less than six wide-open gambling hells were running
full blast on Commercial street and nearly a like number of
other dens were wide open in other portions of the business dis
trict. Each night those breeding places of crime, poverty and
wretchedness were filled to almost overflowing with men of all
ages, many of the patrons being under age. Mormon policemen
were often present in the dens and viewed with spiritual and
complacent interest the numerous machines and devices for sep
arating weak-minded men and youths from their money. Each
Saturday night the heads of scores of needy families passed their
earnings over the sure-thing tables to the gamblers.
One instance of the results of those heaven-protected games
came under my personal observation. A young Mormon, the
husband of a lovely and loyal wife, took his first lesson in gam
bling in those Mormon-controlled dens on Commercial Street.
The young Mormon added the vice of drunkenness to that of
gambling. His father paid several thousand dollars in liquida
tion of debts that, if known to the public, would have disgraced
his son. The young man's mother, a woman whose adult life had
been embittered by the special curse of Alormonism, was crushed
by the added sorrow and during several years was almost a
nervous wreck. What is believed to be a lasting reform has, by
the aid of relatives and friends, been effected in the young Mor
mon. No thanks are, however, due those who could have stamped
out the evil. One of those who labored without ceasing to rescue
the victim from himself is execrated as an "apostate," and, with
the exception of his immediate family, his other real friends were
not Mormons.
The foregoing is but one instance in hundreds of those who
entered on the path of crime — a path patrolled by the agents of
alleged prophets !
During every one of the last thirty years of the reign of the
prophets many Salt Lake saloons and some of the cafes had wine-
room auxiliaries into which women were freely admitted. And
the back doors of nearly every saloon in Salt Lake were as wide

530 Lights and Shadows of Mormonism
open on the Sabbath as were the front doors on every other day
of the week.
Another fact well known to every male resident of Salt Lake
is that for open, undisguised sexual infamy and rottenness there
was no section of like area on earth that could surpass Commer
cial street when under the exclusive control of the agents of the
prophets. Nightly that street was lined with painted women —
women who, except for the depravity of men, might have become
ideal wives and mothers. From a hundred doorways and win
dows those half-clad unfortunates, white and black, accosted the
passers-by, and that, too, in the presence of Mormon policemen.
Hundreds of Alormon youths, even boys, nightly paraded Com
mercial street and there received their first lessons in vice and
crime. During the semi-annual Mormon conferences, hundreds
of young men from the country came to Salt Lake, having no
other motive than, with wide-open-mouthed wonder, to look upon.
and often to embrace, the wickedness of this modern ' ' Zion ' ' !
And the buildings which sheltered those outcasts are largely
owned by Mormon high churchmen.
In contradistinction to the prophets' policy of encouraging,
fostering and protecting the gamblers and prostitutes, the first
act of the victorious American party was to close the gambling
dens and force the proprietors to seek other fields for exploita
tion. And those dens are still closed.
The next move on the part of the party of reform was to com
pel the fallen ones to hide their shame from the public. Except
for the red gleam of the danger signals that escaped from behind
closed blinds, the stranger within the gates of Zion would not have
known of his close proximity to the social evil.
With sentimentalism to the rear, and practical common sense
to the fore, there would be a unanimous verdict that it is better
to quarantine and control the social evil which, as long as mortals
exist, cannot be exterminated. Isolation and strict police sur
veillance would lessen its effects upon the moral atmosphere, and
Avould minimize the degrading physical effects upon the innocent
and unsuspecting. And this was apparently what the American
party had in view when it banished those unfortunates from the
streets.

Synopsis of Political Events— 1904 to 1909 531
During the campaign of 1908 the prophets had another of their
semi-centennial spasms of affected morality. And, as usual, the
outburst was prompted by chemically pure selfishness.
As before indicated the result of the county and judicial elec
tion of 1909 was doubtful. And in order to strengthen the waning
influence of the Church-Republican party, the deputy sheriffs,
under one of the prophets' most trusted and servile tools, raided
Commercial street and drove the hapless women to shelter in the
numerous apartment and rooming houses, AA'hich has resulted
in a moral and physical pestilence.
ANOTHER AWAKENING
After a nap of more than sixty years, the Utah prophets,
spurred to unwilling activity by the reform measures of the
American party, suddenly awoke to the fact that if they expected
to longer pose as the especial champions of temperance they must
do something besides ' ' pointing with pride ' ' to their past record
in that respect, and with charging the "ungodly" Gentiles with
having imported to Zion all the wickedness that, during more
than a half century, has reveled among the "Saints of the Most
High." Like giants refreshed by long and undisturbed slumber,
the "Lord's anointed" tackled the new question Avith all the
vigor and enthusiasm of new converts. The prophets selected
Apostle Heber J. Grant as their agent and "mouthpiece." The
reader will remember Apostle Grant as the one prophet who was
"set apart" as a Democratic hoodoo with a special mission to
create trouble for that party. Apostle Grant fairly "pawed the
earth, ' ' and made the helpless air vibrate with his inspired brays
against the neAvly discovered evils of intemperance. Nothing
short of statewide prohibition would satisfy the insatiable ambi
tion of the prophets to prevent the Saints from guzzling any more
Gentile beer and -whiskey. Once more the prophets' brains
seemed to have been pierced by a glint of mortal wisdom in that
it would require man-made laws to compel the Lord's chosen
people to become really and truly the "Saints of the Most High."
In order that Apostle Grant might have more influence with
the Gentile members of the Legislature, he made the unnecessary
announcement that he was no longer a Democrat. That announce-

532 Lights and Shadows of Mormonism
ment, while somewhat overdue, lifted a mighty incubus from the
remains of the Utah Democracy, and added immeasurable impor
tance and terror to the holy apostle's hysterical threat to "dig
political graves" for those members of the Legislature who might
dare to use their own brains in preference to the inspired "grey
matter" of the prophets, who had slept on the temperance ques
tion three times as long as the nap credited to Rip Van Winkle.
While the Mormon leaders were apparently preparing for a
campaign for temperance the minions of satan were preparing for
a rear-end collision with the new-fangled hobby of the prophets.
But before dealing with the subject it will be instructive to again
recur to the historic attitude of some of the leaders of modern
Israel on the question of temperance.
It has been pointed out that the modern brand of dispensers
of heavenly information is even worse, so far as their record in
the whiskey business is concerned, than their predecessors in
office. In the old days there was no direct effort to sanctify the
booze business or to compromise the Lord by selling whiskey in
his name. "Forty rod" is now dispensed under the aegis : "Holi
ness to the Lord, " and under the sign : "Zion's Co-operative Mer
cantile Institution." And President Joseph F. Smith is the
official head of that company.
The gambler says: "If I don't win the fools' money, some
one will." The prostitute says : "If the fools don't patronize me
some one else will get the trade." The ordinary booze merchant
says: "If I don't sell AA'hiskey some other fellow will make
drunkards and get the dough." The chief prophet of modern
Israel says: "If he (the Mormon) could not get it (whiskey)
there, he would not patronize the Z. C. M. I. at all, but would go
somewhere else to deal." In the same sermon the self-righteous
Joseph F. Smith asks: "Has it (whiskey) ever injured me in
any sense of the word because Z. C. Al. I. drug store kept liquor
for sale? Have I been under the necessity of guzzling liquid
poison ? Have I made myself a sot because liquor was kept for
sale by Z. C. Al. I. ? I am not the worse for it, thank the Lord.
And AA'ho else is? No one, except the pious Mormons (?), who
in the open day or under the cover of night would go into the

Synopsis of Political Events— 1904 to 1909 533
drug store and buy liquor to drink." (See official report of ser
mon by Joseph F. Smith, April 6th, 1898.)
Apostle Reed Smoot is the proprietor of a whiskey dispensing
drug store with a ' ' blind pig ' ' behind the prescription case.
Let Apostle Heber J. Grant, honest, if fanatical, condemn the
rank hypocrisy of the whiskey-selling prophets :
' ' I thank God that no man who deals in or in any way handles
liquor can be in good standing in the Church of Jesus Christ of
Latter-day Saints, and that the benefits of those in such good
standing cannot accrue to such liquor dealers." (Sermon in
Tabernacle, Alarch 15th, 1908.)
prophets and whiskey ring in political deal
Even the Avell-known ungodly conduct of those prophets who
dispense revelations and whiskey with equal facility and piety
hardly prepared the Saints and sinners of Zion for the startling
denouement that they, the prophets, had been committed to a
deal entered into by their servile agents, the "federal bunch,"
Avhereby the brewers and whiskey dealers of Salt Lake and Ogden
had paid into the Church-Republican campaign fund the sum of
forty thousand dollars for the dual purpose of saving Salt Lake
County and the judicial district from capture by the American
party, and, incidentally, of course, to defeat Heber J. Grant and
a few other sincere leaders of the church in their fight for pro
hibition ! Yet, such was the fact, a fact well known throughout
Utah, a fact that was freely discussed in the public press, and
which was not denied by either the brewers or the "federal
bunch." There is no charge that the Mormon leaders had fore-
knoAvledge of the infamous transaction, but there is abundant
evidence that they silently accepted the political benefits derived
from that liberal donation of forty thousand dollars. Those same
prophets are the masters of Apostle Reed Smoot, and Smoot is
the boss of the "federal bunch." It was to Reed Smoot that
AVilliam Spry, United States marshal; E. H. Callister, collector
of internal revenue; H. E. Booth, U. S. attorney, and Arthur L.
Thomas, postmaster of Salt Lake City, were indebted for their
appointments. James H. Anderson, clerical flunkey to Marshal
Spry, and who is known to the reader as "Fussy Jimmy" Ander
son • J. U. Eldridge, since elevated to director of the mint, Salt

534 Lights and Shadows of Mormonism
Lake City, and a number of other place-seeking agents of the
hierarchy, were ex-officio members of the "federal bunch" and
every one of them a servile tool of the prophets under the per
sonal direction of Apostle Smoot.
It would be nonsensical, as well as useless, on the part of the
prophets to deny responsibility for the infamous ' ' whiskey deal. ' '
They have the ecclesiastical prerogative, if not the inclination,
to discipline Apostle Reed Smoot for his part of that unsavory
trade. One sentence from Joseph E. Smith to Reed Smoot would
have set in motion the force that would have compelled the latter
to be decent and honest in his political methods. But, except for
the honest raving of Apostle Grant, no "inspired" voice was
heard in defense of prohibition, nor in protest against the corrupt
and brazen religio-political crime.
Apostle Smoot denied being a party to the deal, but spoke no
word in protest or in repudiation of the trade entered into by
his corrupt and servile tools — the "federal bunch."
During the legislative session just ended, some of the legislators
made a determined and, it is believed, honest effort to pass a pro
hibitory act, but the influence of Smoot and the "federal bunch"
was against them.
The brewers and saloon men had paid a generous price to the
leaders of the Church-Republican party for a two years' license
to continue their business, and the prophets could hardly repudi
ate a deal that saved Salt Lake County and the judicial district
from the control of the "patrons of vice and crime" — the Ameri
can party.
During the session of the Legislature, President Joseph F.
Smith made it convenient to visit the Sandwich Islands, and with
the hope, doubtless, of escaping criticism because of his silent
partnership in the shameful "whiskey deal," and to avoid any
charge of "interfering in politics" by using his influence on the
side of temperance. His sudden and unexpected sensitiveness
on that subject, was, however, overworked. Even the Saints
were familiar Avith his treacherous political work and Avith his
equally insincere temperance record. And no amount of twisting,
squirming and villainous subterfuge Avill aid the "prophets seers

Synopsis of Political Events— 1904 to 1909 535
and revelators" to escape the charge of being particeps criminis
to the most disgraceful deal ever consummated in Utah.
It is with profound regret that we are finally compelled to say
"fareweU" to the slickest and smoothest aggregation of "proph
ets" that has existed since counterfeiting became a scientific and
profitable profession.
the end.