THE
MORMON PUZZLE;

AND HOW TO SOLVE IT.

BY
REV. R. W. BEERS, A.M.,
PASTOR OF THE PRESBYTERIAN CHURCH, ELKTON, MD.

“A disposition to reserve, and an ability to improve, taken together, would be my standard of a statesman”—Edmund Burke.

Entered, according to Act of Congress, in the year 1886,
By FUNK & WAGNALLS,
In the Office of the Librarian of Congress at Washington, D. C.

To my Parents,
TO WHOSE SELF-SACRIFICE AND DEVOTION I OWE SO MUCH,
THIS VOLUME IS LOVINGLY
Dedicated.

PREFACE.

The following pages have at least the merit of being addressed to a subject of living interest to the American people. Perhaps with the single exception of the labor problem, the Mormon problem is the most important question before the people of our country at the present time. It is a problem which has thus far been unsolvable by the moralist, the statesman, and the politician. It still remains a Puzzle. No feasible plan has yet been hit upon for getting rid of it.

From the past failures to solve it, it would seem that the problem has either not been studied from the proper standpoint, or has been misunderstood. Accordingly, we instituted a careful study of the problem in all its different phases, and endeavored to conduct our investigation in a fair and impartial manner. In doing so we consulted the leading authorities, both Mormon and non-Mormon, and must here acknowledge our indebtedness especially to “New Light on Mormonism,” by Mrs. Ellen E. Dickinson; “Illiteracy and Mormonism,” by Henry Randall Waite; Professor Coyner’s “Handbook on Mormonism;” Schaff-Herzog’s “Encyclopædia of Religious Knowledge;” and back files of the Independent, Christian Union, and Deseret News—all of which were freely used in the preparation of this volume.

It has the merit of being the product of about two years’ careful thought and research. Most of the writings on Mormonism at the present day are the result of a few days’ study of the subject on the field of Utah; but, apart from the insufficient time which such authors devote to the study of so knotty a problem, their minds are very apt to be warped by the people among whom their lot is cast during their short visit there, and they almost inevitably present a one-sided view of the question.

Thus, some have fallen into the hands of the Mormons; and they have returned from Utah delighted, and let fall from their lips naught but encomiums for the priesthood and apologies for the Mormon system. Many of our legislators have in this way been the dupes of the Mormon priesthood. On this subject the much-lamented Mary Clemmer wrote the following pungent lines:

“Legislators constantly passing to and from California find Salt Lake City a most attractive stopping-place. The Mormon hierarchy, sly, cunning, astute, to the last limit of human nature, is ever sharply on the lookout for these potent summer visitors. ‘Prophets’ and ‘apostles’ board every train of cars that enters Utah bearing an important traveller. The freedom of the city, the hospitality of the show ‘happy families,’ who are never taken by surprise on an off-day of misery, is lavished upon the ingenuous guest.... The facts impressed upon his senses, as well as his understanding, are those of great industry, thrift, wealth, prosperity—of shrewd men and of seemingly happy women. Indeed, their supreme occupation while with him is to prove to him that they are happy, while the men are equally busy in spreading before him the vast resources of both the Church and the Territory. This man, who is one of many men whose voice and vote tells upon human affairs, leaves the Territory at last deeply in debt personally for favors received and mentally somewhat dazed by the material profitableness of a religious system that he wishes to denounce, but does not pretend to understand.”

On the other hand, many have fallen into the hands of bitter non-Mormons during their brief stay in Utah; and their minds have been filled with horrible stories of the brutalities and crimes of the Mormon people. They have returned disgusted, and have uttered harsh tirades against the whole Mormon system and all who believe in it, declaring that it should be utterly exterminated, even by the sword. Of their utterances and writings the official organ of the Mormon Church, the Deseret News, in its issue of July 21st, 1886, reasonably complains. It says: “Salt Lake City is not Utah, and conversation with a little knot of anti-Mormons does not impart much accurate information on ‘Mormonism.’ The books that are written by tourists who come in by the cars, take a hack, a ride around town, a sniff at the lake, a glance at the Temple, and a guess at the situation, and who make up their data from other publications and the yarns of persons who take delight in filling up travellers with blood-curdling Munchausenisms, are not likely to correct the public mind on a subject about which there is more misinformation than almost any other.... And these books are not any less reliable than the remarks and tales and remedies that fall from the lips of men who spend a few weeks in a given locality in one Utah town, and then go to the world and air their great experience and knowledge about the ‘Mormons’ through ‘a protracted residence in Utah.’”

It was our desire to avoid both Scylla and Charybdis—to treat the subject with an unbiased mind—to get the real facts, and then propound, if possible, a solution to the problem. We have not been in actual contact either with Mormons or non-Mormons. We have not been on the field of Utah at all, and believe that the value of this volume as an impartial study is thereby greatly enhanced. Furthermore, while we have avoided the narrow views of the subject which would almost inevitably have resulted from a personal visit to Utah, we have been in communication both with leading Mormons and non-Mormons on the field, and have in that way acquired all the reliable information which could have been obtained by a long residence there.

The result of our long and careful study, which was prosecuted while we were engaged in regular pastoral duties, was first given to the members of our own congregation in a series of lectures on week-day evenings; and while they have since then been enlarged and carefully revised, they still have the free oratorical style which, though inexcusable in a work prepared exclusively for publication, may be pardoned in an oral lecture.

The solution of the “Mormon Puzzle” to which we have arrived is given forth with the firm conviction that it is practicable, and if carried out in its various parts would peaceably overcome all the bad qualities belonging to Mormonism, which are the sole cause of the puzzle now before the people of our country. Nevertheless, we do not anticipate for our views the indorsement of the extremists on either side; but we believe they will commend themselves to the fair-minded people of our land; at least, it is hoped that all minds open to conviction may find something in these pages worthy of their serious thought. We only ask that the reader may adopt the precept of Bacon: “Read not to contradict and confute; nor to believe and take for granted; but to weigh and consider.”

The Author.
Presbyterian Parsonage, Elkton, Md.

TABLE OF CONTENTS.

INTRODUCTORY REMARKS.

“Search for the truth is the noblest occupation of man.”—Madame de Staël.

“Never suppose yourself to understand the ignorance of another so long as you are ignorant of his understanding.”—Coleridge.

INTRODUCTORY REMARKS.

He was a sage and a seer who remarked concerning Mormonism: “It presents a problem which the wisest politician has failed to solve, and whose outcome lies in the mystery of the future.” It is acknowledged to be the Great Modern Abomination, the most pernicious heresy of this century; and yet in ten years from its origin its devotees numbered thousands, and Joseph Smith, its founder, predicted that it was to be the religious faith of the Western Continent. To-day its membership numbers its hundreds of thousands, its organizations extend over a large part of the globe, and the most careless observer of the times must realize that this institution has become one of the gravest and most difficult religious, social, and political puzzles of the day.

Throughout our whole land it is universally despised and execrated; and if popular odium could extinguish it, it would speedily be sunk in the slimy depths of the Great Salt Lake. But thus far it has successfully withstood even the fiercest opposition. That Mormonism is not the weak, empty, insignificant thing which it is so generally assumed to be must be obvious to any one who sets himself seriously to account for its origin, its growth, and its present position and influence. There must be more in the system than is popularly supposed; otherwise the organization could never have grown to be what it is, nor could it now stand up so persistently and even prosperously in the presence of such universal opposition.

Very much of what is said and written concerning Mormonism amounts to but very little because of its obvious failure to understand what it denounces; and it will be well for us at the outset to notice a few of the mistakes concerning Mormonism that are now current.

1. Most people talk as if Mormonism and polygamy are synonymous, whereas polygamy is only a comparatively trifling and non-essential part of Mormonism. For ten years after the Church was founded, it was not heard of; and it was not openly taught for twenty years. If it could be brought to a sudden conclusion either by a new revelation, or stamped out by law, Mormonism, with its preposterous claims, its absorption of things political in things ecclesiastical, its ideas, some of them more than heathenish, its intensely secular spirit, its standard of morality lamentably low—Mormonism, in its worst phases, and in what it is most damaging to souls and fullest of peril to the Republic, would still stand unscathed.

2. And then, in strict accordance with that false notion, is the idea that the Mormons are a mere horde of sensualized barbarians, and should consequently be dealt with in the most severe manner imaginable; whereas, the fact is that the great mass of Mormons do not practise polygamy, and never have done so. It is true that, as a people, they are chargeable with the gravest crimes; and yet they have been perpetrated by the few, while the many have been, and are, devoted to what they believe to be the true and the right. Contrasts are often drawn (and truthfully drawn, too) by their preachers between “the unworldly lives of the Saints and the evil practices of the Gentiles,” and pertinent examples are given of aberration from rectitude of men intrusted with the making of our laws or those who ministers at the altars of divine worship, until they regard themselves as clothed with the resplendent robes of righteousness. Perhaps the worst thing that can be said of the mass of the Mormons is that they are poor, ignorant, and superstitious, and therefore an easy prey to a corrupt and infamous priesthood. But many who are equally poor, ignorant, and superstitious can be found in every State in the Union, and in some States they are far greater in number than in Utah.

3. Then, too, there is another mistaken idea concerning Mormonism. The assertion is often made that it is an exotic—an importation from the Old World, and especially that the pollutions of polygamy may justly be charged to the English, Swedes, and Danes. But this is not true. Facts compel a conclusion far less flattering. Smith and his system are essentially a New World product. It took its rise in a region lying between the birthplace of the Rochester Rappings, from which Modern Spiritualism sprang, and the seat of the Oneida Community. It had much in common, too, with the great Campbellite movement, which antedated it only by five or ten years, and from which it received a large number of important accessions. Millerism and Shakerism were also near relatives and neighbors. Yea, more—in Mormonism we have an obnoxious plant which sprang from Puritan seed, though it first took root in the Empire State. Joseph Smith, its founder, and Brigham Young, its greatest leader, were both born in Vermont. At least ninety per cent of the converts gathered during the first ten years (1830-40) were of New England descent. In 1860, out of a population in Utah of some 70,000, it is affirmed that 10,000 were born in New York and 20,000 in New England; while in the legislature, of thirty-six members, thirteen were born in New York, six in Massachusetts, and five in Vermont. And in an editorial written less than two years ago, the official Mormon Church paper states that “of twenty-eight men constituting the general authorities of the Church, twenty-four were born in the United States and eighteen were of New England birth or origin. Of twenty-seven ‘Stakes of Zion,’ twenty have presidents born under the Stars and Stripes, and a large majority are of New England parentage. The founders were mostly descendants of the Pilgrim Fathers; the leading minds are nearly all of Puritan blood.” It is, however, some comfort to know that, since polygamy was accepted and proclaimed, recruiting from among the sons of the Pilgrims has almost altogether ceased; and yet it is well for those of us who are so boastful of what Puritan thought and energy have accomplished for America to remember that this greatest abomination of our land is also a product of the thought and energy of the descendants of the Pilgrims—an institution, therefore, essentially American.

4. It is also commonly supposed at the present day that about nine tenths of the Mormons are foreign rather than American; but the last census gives Utah a foreign-born population of 43,933 and a native-born population of 99,974. Making allowance for the probable preponderance of the native element among the Gentile population, and allowing a large subtraction from the latter figure on account of the thousands of children born of foreign parentage in Utah, it would still be probable that the native is, at least, equal to the foreign fraction in the general aggregate. And this will be the more readily admitted when it is remembered that, while public attention has been more attracted toward the recent importations of converts from Europe, the earlier Mormons in Utah were almost exclusively American. So far as personal prominence goes, if not in numbers, the native element has always been, and is now, entirely predominant.

Since, then, there are so many common mistakes with reference to Mormonism, let us endeavor to look at the system fully in a fair and impartial manner, considering its marvellous history, in the first place; and, then, its threefold character as a religious, social, and political system, with which we have to deal not only as patriots, but also as Christians.

PART I.
HISTORY OF MORMONISM.

“Examine history, for it is ‘Philosophy teaching by experience.’” —Carlyle.

“’Tis strange, but true; for truth is always strange,
Stranger than fiction.” Byron.

CHAPTER I.

Alleged origin of Mormonism—Joseph Smith’s early life—Finding the peek-stone—Visited by an angel—Received the golden plates—Was Smith a swindler or an enthusiast?—“Book of Mormon” published, and Mormon Church established—Smith’s first alleged miracle—Rigdon joins the Mormons—Mormonism compared to Mohammedanism.

It is acknowledged by all who have given careful thought to the subject, that Mormonism presents us with a very extraordinary civilization and the most peculiar religion under the sun; but its history is as unique and peculiar as the system itself, and is well worthy the attention of the philosopher as well as the student of human nature and human history.

Its alleged origin was miraculous, and calculated to inspire its followers with wonder, admiration, and awe. As Moses, the founder of Judaism, received the two tables of the moral law, which constituted the brief Bible of the Israelites, from the hand of God Himself, while the lightning blazed around his head and the earth quaked beneath his feet, so Joseph Smith (it is alleged) received his Golden Bible from the hand of an angel on the Hill Cummorah near Palmyra, N. Y., amid thunder and lightning. He is represented in an old picture as kneeling on the steep incline of that hill, the wind blowing his long hair out in all directions, and his eyes big with surprise. Above him in a cloud is the placid angel, gazing intently upon the future prophet, who is eagerly taking his credentials from a cemented stone chest which had been buried some 1400 years, while out of the overshadowing cloud have come forth zigzags of lightning which are playing around both Joseph and the angel.

The name of the angel was Moroni, and he informed Smith that the fate of the early inhabitants of America was written on golden tablets within that chest, and that these could be read only by the aid of some wonderful stone spectacles called “Urim and Thummim,” which were also in the chest. Smith said that on opening the precious box he found six golden tablets eighteen inches square held together by rings at the back, and also the stone spectacles to decipher the tablets; and besides these, the sword of Laban and a “breastplate” which had been brought from Jerusalem by the early inhabitants of our land were inclosed in the chest.

The hill on which these sacred things were found is at present known as Gold Bible Hill, and the true Mormon venerates it as a sacred spot, and travels from afar to see its quiet but not remarkable beauty. It is a conical elevation several hundred feet in height, and in its isolation and peculiar form bears a certain resemblance to an extinct volcano. It is smooth and green to the very top, from which there is a picturesque view of hills and dales in all directions. It is situated in Wayne County, N. Y., four miles from the village of Palmyra and three miles from the home of the false prophet who has given it its present fame.

Like all other prophets, whether true or false, Joseph Smith was of very humble origin. His father was a cooper by trade, and he dug wells and worked on the neighboring farms when he could. His mother washed by the day, but it is said that her employers were careful to have the clothes in before dark, as experience had taught them they would disappear if left on the lines over night. The whole family made baskets and maple sugar, and raised and sold garden vegetables.

The youthful Joseph assisted generally, and (it is alleged) was an adept in robbing hen-roosts and orchards. It seems that when quite young he could read, but not write. His two standard volumes were “The Life of Stephen Burroughs,” the clerical scoundrel, and the autobiography of Captain Kidd, the pirate. The latter work was eagerly and often perused. At an early age he committed the following lines to memory, which seemed to give him great pleasure:

“My name was Robert Kidd,
As I sailed, as I sailed;
And most wickedly I did,
And God’s laws I did forbid,
As I sailed, as I sailed.”

A certain superstitious feeling concerning the Smith family existed in the minds of their more ignorant neighbors on account of the reputation which Mrs. Smith had for telling fortunes. She seems to have been a woman full of odd conceits and superstitions, while at the same time she possessed a great deal of natural talent; and Joseph resembled his mother in mental quickness and imaginative power.

When he was scarcely fifteen years old, while he was watching the digging of a well, he said that he found a peculiarly shaped stone that resembled a child’s foot in its outlines. It must have resembled the stone foot of Buddha at Bangkok, Siam. At any rate, it has well been said that this foot “has left footprints on the sands of time.” This little stone, afterward known as the “peek-stone” and the “Palmyra seer-stone,” has been called “the acorn of the Mormon oak.”

For some time Joseph Smith obtained a subsistence by means of that stone. In a kneeling posture, with a bandage over his eyes (so luminous was the sight without it), with the stone in a large, white stove-pipe hat, and this hat in front of his face, he claimed to see very remarkable sights, such as buried treasures of gold and silver. He could trace stolen property, tell where herds of cattle had strayed and where water could be found. With the “peeker” he carried a rod of witch-hazel, which assisted him in the discovery of water.

This state of affairs continued for some time. Then he disappeared, and for four years his life is involved in much mystery; but during that time he is known to have been in both Onondaga and Shenango counties, N. Y., since his name appears in the criminal records of both as a vagabond. While he was wandering through the country during those years of mystery, he doubtless heard the theories (as they were a common topic of conversation at the time) that were afloat to account for the peopling of America—the traditions collected from the Indians, the Hebrew traditions among them, the discovery of ruined cities and temples in Central America, the relics of pottery, and the bricks and stumps of axe-cut trees buried far beneath the surface of the Mississippi.

During that time, also, he became interested in the great revivals that prevailed in the churches of the different denominations in the vicinity of his home at Palmyra. In 1821 five of the Smith family were awakened, and united with the Presbyterian Church. Joseph, in his own account of his early life, says that he “became somewhat partial to the Methodist sect,” but he was not able to decide which was right. In his bewilderment he gave himself up to prayer for days, that the truth might be made known to him among all the conflicting opinions that he heard among these different sects; and finally a heavenly messenger bade him not to join any sect. And three years afterward, on September 22d, 1823, another celestial visitant outlined to him about the golden plates he was to find and the prophet he was to be. He was told that the North American Indians were a remnant of Israel, the descendants of a certain family of Jews that emigrated from Jerusalem in the time of Zedekiah, and were miraculously led across the Eastern Ocean; and he was also told that before they had fallen off from the faith a priest and prophet named Mormon had, by direction of God, drawn up an abstract of their national records and religious opinions, and buried it, and that he himself was selected to recover and publish it to the world. He was also told that it contained many prophecies relating to these “latter days,” and would give instructions as to “the gathering of the Saints” into a temporal and spiritual kingdom, preparatory to the second coming of the Messiah, which was at hand.

From that time on he declares that his days and nights were filled with “visions,” “voices,” and “angels;” and, following the direction of an angel, on the night of September 22d, 1827, amid a grand display of celestial pyrotechnics, he received from the hand of the angel Moroni, the son of Mormon, a chest that contained a number of golden tablets with inscriptions, and with them a pair of stone spectacles by means of which he was to decipher the characters. It is asserted that these plates were seen by eleven persons, but all of them except three were members of Smith’s family or his near neighbors. The plates themselves disappeared soon after the publication of the “Book of Mormon,” and it is understood that the angel took them again into his custody.

The tablets, Smith said, were covered with hieroglyphics, which he called the “reformed Egyptian” language. A document was actually exhibited as a confirmation of this assertion, and was seen by Professor Charles Anthon, of Columbia College, New York City, who in a letter dated February 17th, 1834, relates that it was in fact a singular scroll, containing a mixture of Greek, Hebrew, and Roman letters, with crosses and flourishes, and a Mexican calendar given by Humboldt, but altered so that it could not be well recognized.

For more than two years, by the aid of the stone spectacles, Smith was engaged in translating the hieroglyphics into English. In March, 1830, the translation was given into the printer’s hands, was published under the title of the “Book of Mormon,” and that book is the corner-stone of that great Modern Delusion called Mormonism. A delusion the writer prefers to call it rather than “the Latter-day swindle,” as Joseph Cook and many others denominate it.

There are TWO VIEWS that may be taken of Joseph Smith by the Christian world. One is that he was a base swindler, and concocted the Mormon scheme with the express purpose of deluding the people; the other is that he was a religious enthusiast, deceived and deluded himself. Arguments may be adduced in support of either theory, and which are the stronger is a question which every man must settle for himself.

1. On the one hand, it may be said that Smith’s former life is in strict accord with the theory that his scheme was a deliberate fraud; for he swindled many of his neighbors with his “peek-stone.”

But, on the other hand, it may be said that it is not so certain that he was not himself deceived with regard to that matter also. At any rate, his naturally superstitious and imaginative mind, which he inherited from his mother, would strongly favor the idea that he really thought he saw visions and heard voices. Even Joseph Cook says, in an address delivered in Salt Lake City, May 17th, 1884: “I am not sure that he did not have in his experience some spiritistic manifestations, which he mistook for a revelation; but I am sure that if he had any superhuman revelation, it came from below the earth rather than from above it.”

2. Again, in support of the swindling theory, it may be said that, apart from the “peek-stone” business, his previous immoral life and ignorance favors the idea that he was a base villain; but, on the other hand, it might be said that that is only another form of the old mistaken notion that “no good thing can come out of Nazareth.”

3. Then, too, it might be said that Mormonism was regarded as a swindle by the people generally who lived right around him and were acquainted with him and his character; but, on the other hand, it may be said that that is no proof whatever that the Mormon scheme was a fraud, but only another evidence of the truth of the well-known proverb: “A prophet is not without honor except in his own country.”

4. Again, it may be said that Joseph Smith was evidently a swindler, because most of the “Book of Mormon” was copied from the manuscript of one Solomon Spaulding, a Presbyterian clergyman of Western Pennsylvania. Between 1809 and 1813 he lived in Northeastern Ohio, and, being fond of the study of archæology, he became intensely interested in the ancient mounds and fortifications which abound in that region, and he himself opened up one near his own dwelling. Since these mounds gave unmistakable evidences of the existence of an extinct race higher in the scale of civilization than the present American Indians, he adopted the theory that this Continent was peopled by a colony of ancient Israelites, and in a time of infirm health he wrote an historical romance embodying that theory.

The style of the book was a clumsy imitation of our English Bible, and the book originally bore the title of “The Manuscript Found,” the idea at the root of the book being that Mr. Spaulding discovered among other prehistoric mementoes in one of the earth-mounds near his house an ancient manuscript which gave an account of the wanderings and sufferings of the Israelites after coming to America, and he merely translated the story as contained in the manuscript that was found. He tried to have it published and took it to a printing-office in Pittsburg, where it remained for some time. It is said that in his book there was much repetition of phrases common in Scripture, such as, “And it came to pass,” and also that he used the names Lehi, Nephi, Moroni, Lamanites, etc., which names are all found in the “Book of Mormon.”

It is supposed that this manuscript in some way unknown fell into the hands of Smith, and that he and his confederates introduced into it the religious part of the “Book of Mormon” touching the establishment of another church.

But, on the other hand, it may be said that that has ever been strenuously denied by the Mormons, and has never yet been proved. The editor of the Independent says, in the issue of January 7th, 1886, that Mrs. Spaulding herself was in total ignorance concerning the fate of “The Manuscript Found.” During the year 1834, when the events must have been comparatively well fixed in her memory, “she thinks it was once taken to the printing-office of Patterson & Lambdin [in Pittsburg]; but whether it was ever brought back to the house again she is quite uncertain.” The fact is, that from the time it went into the hands of the printer its history is lost. It is true that it might have fallen into the hands of Smith or his confederates, but it is just as likely that it did not. All that we have learned of its contents has been obtained from the memory of persons who had read it or heard it read fifty or more years ago, none of whom are now living. The manuscript itself is not known to have been seen since it was given to the printer. Whether it was destroyed, or is still in existence, no one knows positively.

The only manuscript of Solomon Spaulding’s yet found is the one recently discovered in Honolulu, Sandwich Islands; but concerning this, Rev. Sereno E. Bishop, of Honolulu, says: “Unlike the ‘Book of Mormon,’ the Spaulding manuscript is not sham Hebraistic, but in ordinary English. It contains perhaps no quotations from the Bible, unlike the other, which transfers large portions of Isaiah and other books. Both devise a number of uncouth names for their characters; both record a series of desperate wars; both narrate a voyage across the Atlantic in ancient times and a settlement in North America.” Evidently the “Book of Mormon” was not copied from that manuscript, and the Mormons welcomed it as disproving the Spaulding origin of their sacred book, and have had an edition of it published.

5. Those who believe in the swindling theory will only say that Spaulding had more than one manuscript, and the one recently found is not the one that the “Book of Mormon” was taken from. Besides, the similarity of names and the account of the wars mentioned in this manuscript and the “Book of Mormon” would go far to substantiate the idea that the “Book of Mormon” was copied from some manuscript of Spaulding’s.

But, again, it may be said that there is no doubt that Joseph Smith was at one time in the employ of the brother of Mrs. Spaulding, at whose house she was then residing, just after her husband’s death. Of course he heard all the talk of the house, and much was said concerning the romance by Solomon Spaulding, which all regarded as wonderful both in style and substance. This talk would naturally make a great impression upon the superstitious mind of Smith. He would be very apt to take it as absolute truth, and without seeing the manuscript at all, was prepared to use what he knew of it in getting up one of the greatest delusions in the history of modern times.

6. Moreover, there can be no question at all concerning the fact that his mind was strangely exercised by the popular religious movement that swept through the country at that time, and his imaginative and superstitious mind was deeply impressed by the eloquence of the different evangelists. He became familiar with biblical language, and followed the inclination of those about him to listen to any new-fangled doctrine; and surely the religious teachings of the “Book of Mormon” are positive evidence of the strongest character that the mind of Smith and his coadjutors were greatly influenced by the doctrinal questions that were being agitated at that time in Central New York—Calvinism, Universalism, Methodism, Millerism, Romanism, Campbellism, and other isms.

Millerism in particular was attracting great attention at that time, and so they incorporated into the “Book of Mormon” its leading tenets—viz.: that the millennium was close at hand; that the Indians were to be converted; and that America was to be the final gathering-place of the Saints, who were to assemble at the New Jerusalem, somewhere in the interior of the Continent.

Perhaps, in the absence of positive proof to the contrary, it is the part of Christian charity to regard the founder of Mormonism as a strange fanatic and religious enthusiast of the same general type as Mohammed.

But however that may be, the publication of the “Book of Mormon” created an intense excitement in Central and Western New York; for the public mind was at that time prepared for any new religious sensation.

Soon after the book appeared the Mormon Church was formally organized at the house of one Peter Whitmer in Fayette, Seneca County, N. Y. The membership consisted of only six, all men—the prophet and two of his brothers, two Whitmers, and Oliver Cowdery, a school-teacher of that neighborhood. They said it was 1800 years to a day since the resurrection of Christ, and they professed to believe that their church was the “Church of Christ” once more restored to the earth, holding the keys of authority, and having the power to bind and loose and seal on earth and in heaven.

Within a week or two Smith added to his reputation by performing the first great miracle of the “new dispensation,” which was performed on a man whose visage and limbs were frightfully distorted by a demoniacal possession. Smith commanded the evil spirits to leave him in the name of Christ, and the man said: “I see them going right through the roof.” This established the fact in the minds of certain people that Smith really had a divine mission; but at the First Mormon Conference in June, Smith found himself at the head of a visible church of only thirty members. This small number of adherents showed that converts were not to be rapidly made in that vicinity. Still, the excitement concerning the new Mormon doctrines spread through Western New York into Northern and Eastern Ohio. Members were sent West to preach and found churches wherever people would listen to them, and they made many converts.

In December, 1830, Sidney Rigdon, a Campbellite preacher near Mentor, O., became a convert. He was erratic, but very eloquent; self-opinionated, but well versed in the Scriptures; and in literary culture and intellectual force was the greatest man among the early Mormons. After this the new sect strengthened and spread.

Joseph was a veritable Numa Pompilius in the frequency and fitness of the “revelations” he received for the guidance of his people in things great and small; and seeing that but few followers were gained by him near his home in New York, while many converts were being gathered in Ohio, he had a revelation that Palmyra was not a place for the Saints to prosper in, and he talked of the New Jerusalem in the West, and announced that it was time for the faithful to remove with him to Kirtland, O.

Smith has often been called the “American Mohammed,” and Mormonism has been compared to Mohammedanism; and in many respects they are strikingly similar, although in so far as Mormonism resembles Mohammedanism it is true, as Dr. Jessup said before the Presbyterian General Assembly at Saratoga, it is only “a pinchbeck imitation of a putty original.” In nothing, however, is there a greater similarity between those two religions than in their history. Both Mohammed and Joseph Smith were the subjects of fierce opposition and even persecution, and they both were compelled to flee for their lives. The Mohammedans always reckon their time from the “Hegira,” or flight of the Prophet from Mecca to Medina; but while the Mohammedans have only one Hegira in their history, the Mormons have four. And, for convenience, we will consider their history under these four divisions.

CHAPTER II.

HISTORY OF MORMONISM (continued).

The First Hegira from Palmyra to Kirtland—The first Temple—Rapid growth of the Mormon Church—Brigham Young and other missionaries sent to foreign lands—The name “Latter-day Saints” adopted—Smith and Rigdon compelled to flee from Kirtland—The Second Hegira—The “Danites” organized—Rapid increase of the Mormons in Missouri—Jealousy of the Missourians—Mormons driven across the Missouri River by a mob—Their property confiscated—Their leaders imprisoned.

The First Hegira or exodus of the Mormons was from Palmyra to Kirtland, O., in 1831. This was a very tedious journey at that time, since they moved onward in wagons, carrying their household goods with them. On their arrival at Kirtland they were greeted by one thousand Mormons, who were the converts of Rigdon and other Mormon preachers.

Kirtland is three miles from Mentor, the home of the late President Garfield, and twenty-two miles east of Cleveland, and is situated in a remarkably fertile country. As soon as the Mormons arrived there they purchased a square mile of land, which they laid out in half-acre lots. In addition they bought a number of farms. They evidently expected to remain there a long time, since they erected a number of substantial houses, and a most beautiful temple, which Smith called the “School of the Prophets.”

All Northern Ohio looked on in astonishment when the Mormons built their temple. It was, indeed, a remarkable structure. It was begun in 1832 and finished in 1836, the entire cost being $40,000. There was but little resemblance between it and the small meeting-houses common to the rural portion of Ohio; and although now it is over fifty years old, yet it is in good preservation, considering the neglect with which it has been treated, and might easily be restored to its former beauty. It is now owned by Joseph Smith, Jr., the son of the prophet, who, however, has no affiliation whatever with the Utah Mormons.

From the time the Mormons arrived at Kirtland they increased with astonishing rapidity, notwithstanding the fact that they were generally hated. Rigdon preached to crowds of people who flocked there from every part of the lake region to hear his eloquence. He seems to have had a wonderful power over the people, and so great an influence that it is felt even to the present day in that vicinity.

But the work of the Mormons extended beyond Kirtland. In the year of the First Hegira it extended over several of the States, and in three years afterward Mormon societies were established in Canada, Missouri, Illinois, Ohio, Virginia, New York, Vermont, New Hampshire, Massachusetts, and in nearly all of the Northern and Middle States and in some of the Southern States. A large number of converts were made chiefly through the earnestness and captivating eloquence of the Mormon preachers; for the more intelligent and better educated were sent out for that purpose. Besides, these missionaries had no compensation, and this was one secret of their successful preaching. They braved every danger and faced a frowning world rejoicing in tribulation. And then, too, the Mormons were a community who had all goods in common; and this fact threw a fascination over the new faith to thousands of uneducated people. They heard Scriptural expressions used by the leaders, but they had only a vague idea of what it was they professed; but still there was a novelty about the movement that captivated them, and they were willing to be led by insinuating men. Therefore the Mormon preachers won converts wherever they went. Rigdon said that Kirtland was only the eastern boundary of the promised land, and that from thence it would extend to the Pacific Ocean.

They were not content, however, to obtain followers only in our own country. In May, 1835, missionaries were sent to foreign lands to make proselytes; among the foreign missionaries was Brigham Young, who had joined the Mormons at Kirtland in 1832, and was ordained an elder.

Previous to this, at a conference of elders on May 3d, 1833, the name “Mormons” was repudiated and that of “Latter-day Saints” was adopted.

In 1835 Smith issued a command that the elders, who numbered between three and four hundred, “should seek learning, study the best books, and get a knowledge of kingdoms, countries, and languages.” A professor of Hebrew was hired to teach that language, and a seminary erected, which is now used by the Methodists of Kirtland for their church.

The Mormons only remained in Kirtland seven years. Trouble had long been threatening, but it culminated in 1838, when Smith and Rigdon were compelled to flee on account of their bank bursting, with loss and annoyance to many sufferers. They fled to Far West, Mo., where the main body of their followers had in the mean time settled. This may be called the Second Hegira.

It was on this particular westward march that the prophet organized a military command and a body-guard, and began to assume the prerogatives of his high military as well as spiritual mission. He had two hundred disciplined men-at-arms after he reached the State line of Missouri as his body-guard. They were called “Danites,” and their conduct is said to have precipitated the tragic scenes that were followed by the expulsion of the Mormons from that State.

There had been some Mormons in Missouri since 1831 when Oliver Cowdery, one of the original members of the Mormon Church, was sent there to look for a fitting locality for the New Jerusalem, and, as they said, to evangelize the Indians and Gentiles generally. His report of Jackson County, Mo., was so favorable that Smith and Rigdon directed their steps thither under the greatest difficulties in travelling, making a portion of the distance of over three hundred miles on foot. On their arrival at Independence they were so charmed with the country that they at once selected it as the place for the New Zion; and, to silence all cavil among his followers, Smith had a “revelation” to that effect.

The site of the temple was chosen with all the ceremony they could muster for the occasion. Here, Smith said, the Latter-day Saints would finally gather, Christ would appear in person, and the Mormons would reign a glorious and triumphant people for a thousand years.

Smith and Rigdon returned again to Kirtland and remained there until 1838; but meanwhile the Mormons increased rapidly in Missouri, settlements being made not only in Jackson County, but also in Clay, Ray, and Caldwell counties; and with their habitual industry and thrift they made homes of comfort and rapidly gained wealth.

But while their general cause advanced, they were correspondingly hated by their neighbors. Jealousy and politics seem to have been the chief causes of this animosity. They had acquired so much property that the Missourians thought they would have “the rule of the counties” through their numbers and property. Besides, the Mormons were wont to boast of their political ascendancy. They called their prophet the commander-in-chief of the armies of Israel. They said that State would soon be in their hands, and finally the whole country. And the facts seemed to justify this braggadocio, as the whole of Jackson County was theirs, and converts were flocking to their ranks in great numbers. Accordingly, a public meeting was held at Independence by the alarmed Gentiles, which resulted in the Mormons being driven across the Missouri River by an infuriated mob into Clay and Caldwell counties.

With this dispersion the other Mormon settlements suddenly developed into places of importance, particularly a town called Far West. It was here that Smith and Rigdon came when driven out of Ohio in 1838. With their coming a new impetus seems to have been given to the Mormons. With all the vexations caused them by their enemies, mills, workshops, farms, and industries of many kinds sprang up in the wilderness.

With all these tragic circumstances there grew into a terrible reality one of those wild and romantic histories which could only have taken shape on a Western frontier, and which was developed by these unusual incidents, and by the vanity and egotistical spirit evinced by the Mormons. They claimed to be a chosen people under special divine direction. They shrank not from urging such prerogatives and acting upon them. They were the Saints, and all other people were Gentiles. They were the Lord’s Saints, and the earth was the Lord’s. They were led by an inspired prophet. Consequently, whenever the day of election for civil officers came, they must vote solidly the Whig or the Democratic ticket, just as the leader should indicate. It is obvious to any one knowing the fierce zeal of partisan politics how this course on the part of the Mormons would subject them to constant embroilments with surrounding citizens. Mutual acts of plunder and retaliation between the Saints and Gentiles became frequent, and they were terrible in their consequences. We must recollect all the while that the Mormons were the persecuted party on account of their eccentricities; and in a spirit of retaliation they in many instances drove their opponents from their immediate vicinity, burning their houses and confiscating their property. Worse than all, they drove some women and children into the woods, and two children were born of homeless mothers. This was the crowning event that fired the Missourians into a war of extermination against the Mormons; and in consequence the State troops were called out by the Governor, as he said, “to enforce order upon all citizens, even if it was found necessary to exterminate the hateful and obnoxious Mormons,” who were presumed to be in the wrong.

A fearful drama followed under the leadership of Major-General Clark, who is described as being as rude as the most uncivilized of Mormons. He allowed the enemy to withdraw from the State, but he took all their lands and property to pay the cost of the war. The Mormon property thus confiscated was worth nearly two millions of dollars, and that confiscation was undoubtedly an act of lawlessness and injustice.

The Mormon leaders were arrested and put in jail, and at a court-martial it was decided to have them shot; but that act would have been so grossly unlawful that, on the protest of one of the generals, the court rescinded its orders.

With their leaders in jail, the Mormons submitted to the conditions of peace offered them, and prepared to withdraw from the State into Illinois, where Joseph Smith and his fellow-captives joined them after breaking from prison while their guard was in a drunken slumber.

CHAPTER III.

HISTORY OF MORMONISM (continued).

The Third Hegira—Sufferings of the Mormons during their journey into Illinois—An account of the murder of Mormons—Influence of this persecution on the minds of Mormons at the present time—Nauvoo—Its location—Its growth—The second Mormon Temple begun—Other public buildings—Laziness whittled out of Nauvoo—Internal dissensions among the Mormons—Political troubles—Smith nominated for President of the United States—Warrants issued against the Mormon leaders—Constable driven out of Nauvoo—Civil war threatened—Smith asked to submit to trial—Murder of Joseph Smith and his brother—Rigdon excommunicated and Brigham Young made leader—Consecration of the “Pride of the Valley.”

The Third Hegira or exodus of the Mormons was far more tragical than either of the previous ones. Twelve thousand Mormons arrived on the banks of the Mississippi River late in the autumn of 1838 in the most unhappy plight. Their houses had been burned, their fields laid waste, and they were nearly or quite destitute of every personal comfort. Every indignity which had been offered to the Missourians by the Mormons was returned with usury; and so terrible were their sufferings that the hearts of the Illinois citizens were so touched by their distress that they received with hospitality those who had travelled over the bleak prairies and storms of wind and rain and snow. The aged, the young, and the sick had been alike houseless and homeless in the most inclement season of the year. Many who left homes of abundance died from exposure to the pitiless elements.

A Mormon poet wrote concerning these times:

“Missouri,
Like a whirlwind in her fury,
Drove the Saints and spilled their blood.”

And if we can look at this part of their history calmly and impartially, can we fail to see that Missouri’s treatment of the Mormons was inhuman, unlawful, and impolitic?

A Mormon historian of these persecutions tells how twenty of the Mormons in the flight to Illinois, sleeping in a log cabin by the wayside, were shot dead through the crevices; and after the massacre was over, a boy who had been concealed was dragged out from his hiding-place under a forge and shot, while his murderers danced around him. This historian further writes, after relating a number of such instances Of Gentile cruelty: “We may forgive; BUT TO FORGET—NEVER.” And no wonder. Their treatment was barbaric, and to-day it is looked back to by the Mormons with just rage, and is used by them to awaken in the minds of their children the same spirit of hatred against a Government which has persecuted them from their very beginning.

When to-day it is said that the Mormons would not be molested if they would give up polygamy, they answer that those early persecutions took place before they adopted this doctrine. The fact is, that the mobs which attacked the first Mormons were made up in great part of the same low element that mobs the Salvation Army—a coarse rabble that, like a bull-dog, is ready to attack anything new. And as one nowadays hears a Mormon tell the story how the fathers of his people were driven out from their homes and forced to endure hardships untold and establish new homes elsewhere, if the hearer is not beguiled into sympathizing with the sufferers, he sees how the truly romantic story of those early days can fire the Mormon heart. He can then realize how many a young man who, for its own sake, would care nothing for his Mormon creed, will be ready to fight desperately for it in his indignation at the persecutions heaped upon his fathers. Thus, the remembrance of the persecutions through which their early leaders passed in Missouri operates as a strong power to support the zeal of the Mormons to-day.

After such trying and tragic events, their property lost and their health greatly shattered, one might suppose that the Mormons would have been ready to abandon their faith; but no, they were too strong in their belief for that. Their endurance was, indeed, marvellous. They clung to each other with great tenacity, and much pity was awakened in their behalf, because it was generally believed at the time that they had been treated with great injustice. Soon Smith was presented with a large tract of land in Hancock County, Ill., and immediately he had a “revelation” that this was the “centre spot,” and he commanded the Saints to assemble there to build a city and a temple. The angel told him to call the city Nauvoo, which he said meant “The Beautiful.”

It was located on the east bank of the Mississippi River, forty miles above Quincy, Ill., and twenty miles west of Burlington, Ia. It was situated at a bend of the river on rising ground, which commanded a magnificent view of the Mississippi for many miles. The land given to Joseph was divided into lots and sold to the Mormons, by which he realized over one million of dollars.

The Saints from all quarters responded to the call to hasten to the new city, and it immediately grew in importance. The Legislature granted it a charter with extraordinary privileges, including the authorization of a military body, afterward known as the “Nauvoo Legion,” a corps to which all the male Mormons capable of bearing arms belonged. Nauvoo became the capital of the world to the Mormons, and attracted general attention. It was changed from a desert into an abode of plenty and luxury. Gardens sprang up as if by magic, fragrant with the most beautiful flowers of the New and the Old World, whose seeds had been brought from distant lands as souvenirs to the New Zion; broad streets were laid out, houses erected, and the busy hum of industries was heard in the marts of commerce. Steamboats unloaded their stores, and passengers came and departed for fresh supplies of merchandise; fields waved with golden harvests, and cattle dotted the neighboring hills.

As might be expected, some adventurers, robbers, and people of a generally disreputable character joined the community to cloak their villainous deeds in mystery and religion. Speculators, too, came and bought property with the hope of large remuneration. These two classes of persons became the source of much strife among the Mormons themselves, and between the Mormons and Gentiles.

But, marvellous to relate, within three years after their expulsion from Missouri the Mormons had a prosperous city of 10,000 people, while near the city were at least 20,000 more, and in the whole United States and elsewhere they numbered about 150,000, not much less than their present number.

Soon after the city of Nauvoo had been laid out, the selection was made for a remarkable temple which should be the crowning triumph of the wealth and perseverance of the Saints, all of whom were called to contribute to its erection by time and money. The foundation was laid with military ceremonies April 6th, 1841.

This unique building was made of finely-polished white limestone, and stood in the centre of a four-acre lot. It was 120 feet long by 83 feet in width and 60 feet in height. There were two stories in the clear and two in the recesses over the arches, making four tiers of windows—two Gothic and two round. There was a carved marble font resting on twelve life-sized oxen in marble in the basement for baptism. In structure the temple resembled no other church edifice, but was remarkably unique and graceful in its proportions, particularly the front of it, with its six fluted columns, its carved Corinthian caps and broad piazza. The walls were of massive thickness. The architectural ornaments of the interior were “holy emblems,” and the spire upon the tower, which was 100 feet in height, was tipped with a gilt angel and his Gospel trump. Barnum, it is said, had this gilt angel in his New York Museum for years after the destruction of the temple.

The other public buildings in Nauvoo were the Seventies’ Hall, the Masonic Temple, the Concert Hall, and the large hotel which the Prophet said was to be the “mission-house of the world,” where he would entertain emperors, kings, and queens from the Old World, who would come to him to inquire of the new faith.

This city, although peculiar, had many excellent features. There was no licensed place to sell liquors, and drunkenness was almost unknown. It was well governed. All was order and peace. There was great thrift and industry among the people. Loafers or idlers were in disrepute. If a stranger entered Nauvoo and was found to be lazy he was at once “whittled” out of the town by the deacons. This whittling process was a very ingenious thing. It was a method by which the suspected person was followed by certain officials who surrounded him or his abode, and in unison whittled at sticks carried for the purpose. At first it might seem a matter of accident; but its continuance from day to day was too much for human endurance, and the undesirable stranger departed to the satisfaction of his tormentors. Perhaps it would be a good thing if we had some similar way of ridding ourselves of idlers all over our land.

But with all these good features, there were some indications of the purpose of the Prophet to introduce polygamy, although his sons deny that he ever practised it or even believed in it; but, however that may be, intestine quarrels on the subject of polygamy and other dissensions in the Mormon ranks served to bring on a crisis in affairs at Nauvoo in 1844, which resulted in the murder of Joseph Smith and his brother, and the expulsion of the Mormons from the State.

The real causes, however, were the same ones that operated against them in Missouri. The people in the neighborhood were jealous of the rapidly-growing and flourishing city. They complained that their property disappeared mysteriously, perhaps stolen by the adventurers and robbers who had joined the Mormons just to commit such deeds under a cloak, and for whose acts the Mormons, as a people, were not to blame. But the chief reason was political. Smith began to agitate the question of a restitution of the property they had unjustly lost in Missouri. He visited Washington and had an interview with President Van Buren, who said: “Sir, your cause is just, but I can do nothing for you.”

The Mormons boasted that they had 100,000 in the faith throughout the country and that their vote was a balancing power. They voted in a body on all political questions. They even carried their arrogance so far in 1843 as to nominate Joseph Smith for President of the United States, and they have always declared that if he had lived until the next election he would have obtained that office. The Illinoisans, at any rate, believed that the Mormons determined to rule their State and intended to set all laws at defiance; and it was this belief that stirred their most bitter animosity; but internal dissensions among the Mormons gave them an opportunity to rid themselves of them in a most tragic way.

On account of troubles among dissenting Mormons, warrants were issued against Smith and other Mormon leaders; but the constable who served the warrants was driven out of Nauvoo. This act fired the smouldering hatred of the Illinoisans into terrible activity. The county authorities called out the militia to enforce the law. The Mormons hastily armed, and a civil war seemed impending, when the governor asked the Smiths to surrender and take their trial as the best means of satisfying the turbulent parties.

Now the charter of Nauvoo had been so cunningly devised that the State authorities were almost excluded from jurisdiction within its limits; and so the Smiths, feeling sure of an acquittal, obeyed the summons of the governor. They and other Mormon leaders were then conducted to Carthage and indicted for treason, and lodged in jail.

But on the 27th of June, 1844, an infuriated mob took matters in their own hands, decided to administer justice after their own fashion, and attacked the jail early in the morning. They broke down the doors of the rooms where the prisoners were confined, and horribly massacred Joseph and his brother Hyrum.

Now, those two persons were defenceless prisoners, and the Governor of the State had pledged to them safe conduct to the jail and before the court. Their murder was nothing else than a most foul assassination, the gravity of which was augmented by the fact that it was perpetrated by those who claimed to be upholders of law in contradistinction to the Mormons, who (they said) desired to set law at defiance.

But, besides being an act of lawlessness, it was the most impolitic thing that the people could have done. The martyr-like death of Smith threw a mantle of dignity over his person and a halo of consecration around his character that could in no other way have been secured; and it is reasonable to believe that, had Smith lived on, his own many weaknesses, the vulgarizing of revelation at his hands, the growing suspicions and disaffections of the faithful, and the fierce rancor and dissensions of the factions would have shivered Mormonism into pieces and sunk the fragments into depths too obscure for the searching of further history.

The Mormon people, with a self-control seldom seen, sought not to take into their own hands any measures of vengeance for the murder of their chieftain. After recovery from the first consternation over the awful tragedy, they began to ask themselves, Who shall rule the Church? Sidney Rigdon had already assumed the rôle of chief functionary, and had a revelation on this subject. But Brigham Young, who was President of the Twelve Apostles, hurried to Nauvoo from his mission in Boston; and by his shrewd sense, firm will, and practical ability he succeeded in gaining the leadership. Rigdon, who was accused of disaffection even in Smith’s day, was excommunicated, and Brigham was triumphant. He was strong where Smith was weak—in prudence, sagacity, common-sense, and practical energy. These natural Cromwellian qualities he brought to the front and put and kept in force. He endeavored to heal matters between the Mormons and the Gentiles by pacific advice, but contentions waxed rather than waned. The charter of Nauvoo was repealed by the State Legislature in 1845, and Young gave out the edict that the Mormons must leave Illinois.

But, in the midst of these stirring and exciting scenes, the Mormons gave a curious exhibition of their faith in Joseph Smith. He had predicted the completion of the temple, and Brigham commanded his followers to remain in Nauvoo in order to fulfil the revelation of the Prophet. Unheard-of exertions were made to carry out this command, and the temple was finished to its minutest ornamentation. When it was ready, the Mormons flocked into the city from every quarter, and there was great rejoicing over the consecration of “The Pride of the Valley,” as they called it. The interior was elaborately decorated with festoons and wreaths of flowers, chants were sung, prayers offered, and lamps and torches lighted to make it resplendent. When all this was done, the walls were dismantled, the ornaments taken down, and the symbols of their faith removed, to leave the noble building to be trodden down and profaned by the Gentiles.

Then began the Fourth Hegira or exodus of the Mormons, the most tragic of them all.

CHAPTER IV.

HISTORY OF MORMONISM (concluded).

The Fourth Hegira—Young’s shrewd plan of a Western Kingdom—Nauvoo’s sad end—Journey of the Mormons to Council Bluffs—Young’s forethought—The trip of “The Pioneers” across the wilderness—The halt at Salt Lake Valley—Young leads the remaining Mormons from Council Bluffs to Salt Lake—Their entertainment during their march—Folly of the Illinoisans in driving them out into the wilderness—Probable result of tolerance of the Mormons—Life begun anew in Salt Lake Valley—Salt Lake City established—Mills and workshops established and the Great Temple begun—Increase of the Mormon population—Value of their property in Utah—Public schools—A final brief glance at their history—How the Mormon Puzzle will not be solved.

Brigham long ere this had decided that his people must flee away to some remote region where collisions and conflicts should cease; and his sturdy will and untiring energy were exerted to carry out this decision. He selected California as the future residence of the Saints. At that time it formed a part of Mexico, and consequently was beyond the control of the detested Stars and Stripes and the uncomfortable people who had thrice expelled them from their dwelling-places. Brigham made known his purpose to the people and declared that they would move as rapidly as possible across Iowa to the Missouri River into the Indian country near Council Bluffs that season.

This new exodus began in February, 1846, the bleakest and coldest month in the year in that section of the country. An indescribable pageant of ox-carts and mule-teams, loaded with women, children, and all sorts of furniture passed out from Nauvoo to the miry tracks of the prairies; but the spirits of all, except the sick and helpless, were unbroken. Here Brigham Young proved himself the general as well as commander. He directed every detail of the evacuation. He arranged that the population should not move in a solid body, so as to disturb by their numbers the inhabitants of the sparsely-populated country they would traverse, but they should move in sections carefully selected, following each other at short intervals of time.

But in spite of this preparation there was a report that some of the Mormons intended to remain, and, in violation of the promises of the State, the Illinoisans called out the militia, and drove the defenceless residents who remained from their homes at the point of the bayonet, after bombarding the city for three days and nights. This was in the month of September, 1846. Thus ended Mormon history in Illinois; thus ended the history of Nauvoo, which is as wonderful as that of any city ever built. Its rise, progress, and destruction occupied only seven years, but many of its mysteries have yet to be told.

Meanwhile, Brigham was leading his companies across the prairies to Council Bluffs, their temporary halting-place. Men and women had been sent forward through Brigham’s foresight to plant crops by the wayside for those who should follow to gather; but still there was terrible suffering and much sickness among these bands, who toiled onward obedient to their leader’s direction. Dreams of a Mormon Empire, however, upon the Pacific coast consoled the people in great measure for the loss of the homes from which they fled and the hardships of their journey. As they moved slowly across the plains in 1846, the hopes which inspired them are well set forth in John Taylor’s hymn, “To Upper California:”

“We’ll go and lift up our standards,
We’ll go there and be free;
We’ll burst off all our fetters,
And break the Gentile yoke.”

Having reached Council Bluffs, Brigham then was compelled to make arrangements for the completion of the journey. The obstacles in the way of this intention would have intimidated a less courageous man. There was still about two thousand miles to traverse through an almost unknown country before the Pacific would lie before them. If at that time it was difficult to transport armed troops through the wilderness, what skill and energy must it not have required to send a nearly unprovided-for, feeble, and impoverished company of men, women, and little children such a great distance? But his wisdom and forethought controlled the whole matter.

In 1847 Brigham and one hundred and forty-two pioneers pushed resolutely westward over the wilderness track for eleven hundred miles; but while they were on their journey they learned that California had been conquered from Mexico, and that the Stars and Stripes were there supreme. They therefore halted on their arrival at the Salt Lake Valley, and Brigham Young, attracted both by the natural beauty and resources of that region, determined to make it the future residence of the Saints.

They arrived in the Great Salt Lake Valley July 24th, and, ever since, that day is the great day of celebration for the Mormons, eclipsing the Fourth of July entirely. These pioneers began improvements for domestic comfort and prepared as far as possible for the residence of the Saints who were still at Council Bluffs in sickness, poverty, and discontent. Getting matters into material shape, Brigham returned to Iowa, where his presence seemed to inspire the expectant Mormons.

In the spring of 1848 they started from Council Bluffs for Salt Lake; and where in the history of our country will you find a more daring act than this of Brigham Young’s? And where will you find a more heroic one than this of the Mormon people? Well has it been said: “It was a pilgrimage which has not been paralleled in the history of mankind since Moses led the Israelites from Egypt.” They had sickness, weariness, skirmishes with the Indians; but they also had their pleasures and rewards in this extraordinary journey of several months. They were surprised with beautiful scenery, and they languished over dreary wastes. Brigham told them stories, encouraged dancing to make them merry, and had theatrical performances to distract their attention. Children were born, and numbers died and were buried on the route, but they pressed on under their leader’s direction for their new home beyond the States and their enemies, and in the autumn of 1848 crossed the Wahsatch Mountains and reached the Salt Lake Valley, their future home, although at that time a wilderness. Remember that this exodus was undertaken with the express purpose of placing themselves beyond the reach of the statutes with which their faith was in conflict; but while they were journeying toward their land of promise, it was conquered by the United States from Mexico. Nevertheless, they were in a remote and uninhabited portion of the national domain, and where mountain barriers and leagues of wilderness lay between them and those whom they regarded as their persecutors.

Now, it seems to me that the Government and people of Illinois did a most impolitic thing when they drove the Mormons from their State into the wilderness of the West. I firmly believe that if the Mormon Community had been allowed to remain at Nauvoo, free to develop its theories, in so far as they did not involve illegal acts, and in so far as they did, amenable to the law, but without illegal interference, the subsequent results would have been greatly changed.

Undoubtedly the best safeguard against error and its results is the influence of truth; and the magnetic current of truth which mingles with the common-sense of the people in every circle of society in a land like this may be trusted sooner or later, without the aid of means outside the law or extra proceedings within the law, to prevent the propagandists of error, however they may associate, from doing serious damage to society. Had the Mormons remained in Illinois and been treated humanely, in free contact with the healthful currents of the life about them, the irresistible influence of a hostile public sentiment and of laws humanely exercised would undoubtedly have made the Mormon problem a matter of little concern. To assert the contrary is to assume that law is inadequate to the protection of a community from overt acts, and that the barriers of religion and morality are insufficient for the protection of an overwhelming majority against the contaminating influence of a generally despised minority. We think we are warranted in making the statement that the people and authorities of Illinois are in great measure responsible for the development of a structure whose abnormal features, destined to sure decay in that State, were driven to deeper root by persecution and to free growth by exile. It is certainly evident that their treatment of the Mormon organization, aside from considerations of Christian charity and humanity, was lamentably wanting in political wisdom.

But it is said they were a set of cut-throats and libertines, who should have been banished from all civilized society or cast in the depths of the sea. But that idea is doubtless a wrong one, and never had its origin in any mind except one full of prejudice. A picture, which we may unquestionably accept as a fair one, of the Mormon Church in Nauvoo was presented in the diary of the late Josiah Quincy, published in the Independent a few years ago. His dispassionate judgment did not lead him to the conclusion, so general in those days, that the followers of Joseph Smith were for the most part cut-throats, marauders, and libertines; on the contrary, while finding in their fanatical ardor that which opposition might develop into a disturbing element in society, he credits them with qualities such as temperance, industry, and thrift, which are among the most important essentials of good citizenship.

And, then, we invite you to look upon the thousands who poured over the Wahsatch Mountains and descended into the fair valley below. What think you of the men who have toiled with unmurmuring bravery for months through dangers of ambush and storm and flood on their westward way? Are these all pretenders and knaves, or the willing dupes of such? Does this theory, or the idea of lust suggested by the doctrine of polygamy (which was not announced until four years afterward, and has never been practised by more than a small fraction of the Mormon population), afford a sufficient explanation of the spirit which animates this multitude to espouse a common cause, to accept obloquy and exile, and to meet the perils of the wilderness in the face of approaching winter? In this stubborn adherence to a common purpose, in this fierce battle with adverse circumstances, in this devotion to wives and children, do we find evidence to warrant the belief that the aged men, the stalwart husbands, and the youth of this great company are moved solely or chiefly by the lowest and basest of aims?

These hundreds of gray-haired women, too, in the passionless calm of old age; these many mothers with patient endurance bearing their part in the struggles of this strange life and caring tenderly for their babes; these young wives adhering to the fortunes of their husbands; the maidens found in so many groups—are these representatives of womankind unreasoning bond-creatures or depraved women whose chief mission is to minister to the caprices and passions of base and brutal men? Is all of this endurance of trial with a devotion approaching heroism the outcome of charlatanism, hypocrisy, and libertinism? He who will answer these questions in the affirmative must be a blind student of nature and human history. No. To account for a movement like that which led 10,000 people into the wilderness, casting themselves upon the future with a wonderful faith and daring, requires an inspiration based upon something deeper and stronger than the altogether grovelling and mercenary motives which suffice to unite the fortunes of those who are only adventurers or knaves? Yes, whatever may be said of the honesty or sincerity of those who moulded the belief of these thousands into its eccentric form, as they enter and take possession of Utah, they present the unmistakable evidences of a faith founded on sincere conviction.

Such was the beginning of the history of Mormonism in Utah, or Deseret, “The Land of the Honey-Bee,” as the Mormons called it. Imposition upon credulity there doubtless was; ambition, charlatanry, and lust, each may be supposed to have had its place; but nothing short of a belief to which men and women gave themselves without reserve could have accomplished the results seen. And only this, taken in connection with the mistaken policy of the Government of the United States, can account for the subsequent marvellous growth of the Mormon organization.

Lands were at once surveyed and placed under careful cultivation, and Salt Lake City was made habitable. Settlements were established in every direction, the soil was subdued and irrigated for cultivation. The people built the city and began the temple and established mills, workshops, and numerous industries under the personal directions of the ever-watchful bishops. Missionary corps were newly organized for foreign lands, and an Immigration Fund established which soon resulted in a swarming influx to Utah from all parts of Europe.

The Mormons have increased in the last thirty years between five and six hundred per cent. The Mormon population of Utah from about 11,000 in 1850 had increased in 1880 to a little over 120,000 out of a total of nearly 144,000. In place of a wilderness we find a vast cultivated domain threaded by highways and railroads. The wild lands of 1846 in 1880 yielded a product in cereals of nearly two million bushels, and in precious metals a value of nearly nine million and a half of dollars.

In the year 1882 the total value of the assessed property of the Territory was $25,579,000. The public schools of the Territory, from the number of thirteen only in 1850, had increased in 1880 to three hundred and ninety, maintained at a cost of more than $200,000.

All these marvellous results have been chiefly due to the enterprise and thrift of a people expelled as outlaws from Illinois, and under the ban of the law during most of their sojourn in Utah.

This, in brief, is the history of the Mormons. And who will say that it is not wonderful and strangely unique? History, indeed, affords few examples of the growth, from such humble foundations, of a fabric based on a religious idea, so important and enduring as that which originated in the supposed revelations made over thirty-five years ago to Joseph Smith, an obscure resident in a country town of Wayne County, N. Y.

Born in 1830 of fanaticism and superstition; cast out from the place of its birth immediately after; driven in contumely from its refuge in Kirtland, O.; buffeted in Missouri, and driven to Illinois; baptized in the blood of the Nauvoo riots, and compelled to fly into the wilderness, and there developing into what it is to-day; with whatever contempt we may regard its origin, with whatever loathing we may look upon its accursed doctrines, it seems to me we are compelled to confess that there is something in the Mormon organization which demands for its adherents, in spite of its abhorrent features, a degree of respect and consideration. They should be given as much respect, at least, as we would give the honest Brahmin, Buddhist, or Mohammedan. Yea, more; for many even of their latest converts have been taken from our Southern and Western States.

They have had four HEGIRAS, or exoduses, in their history thus far; and many think they see indications, in the strong pressure of the law that is now brought to bear upon them and the temporary flight of some of their leaders, that they will soon enter upon another pilgrimage. And it is supposed that Mexico will be their next resting-place. But the Mormons are too strongly intrenched in Utah to be easily uprooted. They have too much at stake there to leave unless driven out by the point of the bayonet, as they were from Missouri and Illinois. But God forbid that this nation should do anything which would drive them beyond the borders of our land to infect the atmosphere of another! We can overcome this great evil in this land of light and liberty far sooner and easier than it can be overcome in any other land under the broad canopy of heaven. Nay, more; we are responsible for it. It was bred and born in our country. Yes, this iniquitous system sprang out of the bosom of the American nation; and the American nation is in honor bound to grapple with it and throttle it. The honor of the nation demands that it should be uprooted as speedily as possible.

But the fact is, that we are confronted with a powerful organization, a gigantic evil. And let no one suppose that a few words written on paper sent out from Government headquarters at Washington would destroy this system any more than a few words spoken authoritatively by Congress would destroy Romanism or Presbyterianism in our land. Many years will be required at the least for the effectual stamping out of the iniquities of the Mormon system. The great Puzzle to solve is this: What remedies will be effective and accomplish the object in the shortest period of time?

In endeavoring to find the solution of this puzzle, we must regard this system in its THREEFOLD CHARACTER—viz.: as a political system, as a social system, and as a religious system. This we will endeavor to do in the chapters that will follow.

PART II.
THE POLITICAL PUZZLE.

“The strange spectacle presented of a community, protected by a republican form of government, to which they owe allegiance, sustaining by their suffrages a principle and a belief which sets at naught that obligation of absolute obedience to the law of the land, which lies at the foundation of republican institutions.”—President Cleveland.

CHAPTER V.

Mormonism a Theocracy—Manœuvring for office the cause of the expulsion of the Mormons from Missouri and Nauvoo—The “State of Deseret” formed—Lands illegally obtained—Brigham’s movable house—Government officials compelled to flee—Federal troops sent—The oath of disloyalty—The Endowment rites—The American flag at half-mast—The control of the nation their aim—The political puzzle stated—Its causes—Necessity of Government action.

The American nation seems to be slow to understand, and to all appearance is unwilling to believe, that the Mormon Church is A POLITICAL SYSTEM as well as a religious system, cherishing ideas and aims utterly alien and inimical to Democracy.

But, in the first place, it is essentially a political organization, its president being acknowledged as the supreme pontiff of the world, with both temporal and spiritual jurisdiction; and as such he is entitled to the implicit personal and unquestioning obedience of all Mormons. Mormonism is first and foremost a theocracy, and claims to exercise the only legitimate civil authority under the sun. It has no feature more characteristic and no purpose more fundamental or fixed than that of entire and undisputed temporal authority. In short, in its very nature and genius it is an organization transfused and overflowing with the virus of disloyalty and treason.

As early as 1833 Joseph Smith was openly accused of “aiming at monarchical power and authority,” and in Missouri his followers inaugurated the practice, which has always since been followed, of voting solid; and this idiosyncrasy I have already stated was largely the cause of their expulsion from that State.

Then, crossing to Illinois and wild with schemes for kingdom-building, Smith’s manœuvring for votes and offices was amazing. By trickery he secured a charter which made the city of Nauvoo independent of the Commonwealth. He was determined to be civil head of Nauvoo from the first, soon of the county also, erelong of the State, and eventually of the nation. His political game was played so recklessly for years that at length the fear and hatred of both political parties were incurred, and they united to crush the office-seeking hierarch and expel his followers.

Then they made their enforced exodus westward for the express purpose that, going beyond mountains and deserts, they might forever escape all interference from the wicked rulers of this world, and could set up the kingdom of God, with all its external forms. When they started westward Utah was not a part of the United States, and there they expected to be beyond the detested Stars and Stripes; but when they arrived there, much to their chagrin and disappointment, the flag of the free was supreme over all that region, it having been wrested in the mean time from Mexico.

Their plans, therefore, were completely shattered. Still they thought something could be done by energy and resolution; and so they made haste to set up a free and independent government, named “The State of Deseret,” hoping that they would be received at once into the Union as a sovereign State. The modest (?) limits they fixed for their State included an area of about 700 miles square, or one tenth of the national domain. Deseret would extend from Oregon to the Mexican boundary, and from the Rockies to the Pacific, or over the whole, or large parts, of nine of our largest Territories.

Brigham Young was elected governor of this illegal Mormon State, some of whose illegal legislative ordinances were afterward incorporated into the Territorial statute-book; and for many years after Congress organized the Territorial government, this unlawful “State of Deseret” organization was maintained, collision between the two being prevented by the fact that Brigham Young was governor of both. The bogus State organization was the controlling power. Under its influence all sorts of arbitrary anti-American laws were passed by which leading members of the priesthood became the virtual owners of the mountain streams, the timbers, and the best part of the public lands. The right of the American people to these lands was ignored, and through the incorporation of some thirty-seven little villages in the rich valleys of Utah, more than 400,000 acres of the public lands were arbitrarily withdrawn from the control of the laws of Congress and appropriated by these priestly leaders. This was done for the express purpose of preventing those who were not Mormons from securing any of the public lands in Utah.

There is a block of 18,000 acres lying in the southern part of the rich and productive Cache Valley north of Salt Lake City, which Brigham Young secured by trampling the laws of the United States under foot. It is said that he had a four-roomed house built on runners. Hauling it to the centre of a section of land, each one of the four quarters would have a room on its corner. Four men would sleep there one night, each occupying a separate room; and the next day they would make pre-emption filings at the land-office, while four other men would perform a similar act the next day and night; and so on, until most of the beautiful Cache Valley was thus entered. Soon afterward the men appeared at the land-office, paid over $1.25 per acre, and then they deeded the land to Brigham Young.

When the Government of the United States first undertook to establish a surveyor-general’s office in Salt Lake City for the sake of surveying the public lands and disposing of them in accordance with the laws of Congress, the surveyor-general was given to understand that that country belonged to the Mormons, and he had to fly for his life. In 1856 all the representatives of the Government without exception had to escape from the Territory to save their lives, and were plainly shown that Americans had no rights in Utah.

And when, with a new body of Federal representatives, there soon came a military force under General Sidney Johnston sufficient to compel respect and obedience, Brigham Young cursed the Government, the troops, and the Gentiles, and in his usual coarse and emphatic style declared that he would “send them all to hell on wooden legs,” and that they had better supply themselves then, when lumber was cheap. I mention these facts simply to show that the main object of the Mormon leaders from the very first was to establish a separate and independent government of their own, whose authority should be considered by the Mormon people superior to the authority of the Federal Government. And this accounts for the conflict which has existed between the Mormon authorities and the United States Government for the past thirty-five years, and which is still going on.

But not only does this hostility to our Government arise out of the fundamental idea of their religion as a THEOCRACY and hence opposed to democracy; but also, and in great part, because of their early persecutions in the States of Missouri and Illinois, and the unavenged murder of their chief, Joseph Smith, whom they regarded as God’s greatest prophet. The inhumanity, barbarity, and injustice that was meted out to them in their early history I have already mentioned; and in considering this perplexing puzzle, we must recollect that the Mormons have some cause for their enmity to our Government. On account of wrongs done them, they are the sworn enemies of the Government and people of our land.

They practise certain secret and mysterious ordinances known as “Endowments.” To the faithful Mormon these are made to seem precious initiatory rites whereby he is advanced in his knowledge of the true faith and exalted by the possession of new privileges. In reality they are a sort of crudely-acted religious drama, not unlike the miracle plays of the twelfth and fifteenth centuries. God and Satan, Adam and Eve, and others are persons in the drama. In its course there is a jumble of washings and anointings, of grips, and key-words and new names, and the investiture of each of the initiated in an Endowment robe. This sacred undergarment is always thereafter to be worn next to the person, carefully shrouding it at the last for its burial. There are also prayers and solemn promises and awful oaths, with penalties more awful, appended. It has been charged against these rites that they are scenes of indecency and licentiousness; but probably the charge is false. Absurd, irreverent, and even blasphemous they doubtless are, but it is to be believed not indecent.

Now, among the oaths there taken is one of resentful hostility to the American nation for not avenging the death of Joseph Smith or righting the persecutions of the Saints; and thus the secret endowment ceremonies act as a powerful agency in ministering an unpatriotic, if not treasonable, bent to the Mormon system. Every Mormon who passes through the Endowment House takes an oath of eternal enmity against the people and Government of this land.

Yes, the fact is that there are 130,000 people in Utah cursing the American flag! And this was clearly seen on the Fourth of July last (1885), when the Stars and Stripes were hung at half mast on the Mormon buildings of Salt Lake City. Thus did they insult the whole American nation, and show their disloyalty in an unmistakable manner.

They are taught to be traitors to the Government. The children do not know the name of our President, and are told that John Taylor is their President. Many of the Mormons are scarcely conscious that there is a world outside of Utah. Salt Lake City is their Mecca, and John Taylor is greater than all the kings of the earth. They all believe him to be at the head of the Government, and that the laws are broken when his commands are not obeyed. It is flatly denied that the State has any authority over them, and it is expected that all Mormons will, if required, shed their blood in resisting the civil power if it interferes with their laws and customs.

The country at large seems blindly ignorant of the dangerous character of this institution that rears its insolent crest in the very heart of our country. The truth is, that in Mormonism we are confronted with an organized treason against our Government and our laws. Its spirit is that of rebellion. It will not down; on the contrary, it is growing and spreading daily. The Mormons are penetrating Idaho, Wyoming, Colorado, Arizona, Nevada, and Washington Territory. The income of the Church is about $3,000,000 annually, and is used in propagating the faith. Emissaries are sent to England, Sweden, and Denmark, proselyting the ignorant, and bringing them to our shores at the rate of about two thousand every year, to swell the number in their kingdom. One of the probable objects to be attained by the promulgation of the doctrine of polygamy was the speedier increase of their numbers than could be obtained in the ordinary Christian way. Their number in our land at the present time is about 150,000, and they openly boast of their power in politics. Recently Bishop Lunt, of Cedar City, Utah, in addressing a gathering of the Saints, declared: “We look forward with perfect confidence to the day when we will hold the reins of the United States Government. That is our present temporal aim; after that we expect to control the Continent.” And, after speaking of how rapidly the Mormons are spreading in the Territories and in Nevada, he said: “All this will in time help us to build up a political power which will, sooner or later, compel the homage of the demagogues of the country. Then, in some great political crisis, the two political parties will bid for our support. Utah will be admitted as a polygamous State, the other Territories we have peacefully subjugated will be admitted also, and then we will hold the balance of power and will dictate to the country. In time our sacred principles will spread throughout the United States.”

That is their confessed plan, and in its execution they are shrewd and far-seeing politicians. No men better understand how to run “the machine.” If any one takes the Mormon leaders to be fools, he is wonderfully mistaken as to their capacity. But while this is a shrewd plan from the Mormon standpoint, it seems to me that a great deal of alarming talk has been needlessly uttered about the fact that the Mormons are no longer staying in Utah exclusively, but are going into other Territories also and trying to subjugate them. The scattering of the Mormons would be the very best way to break up the evil which would result from their political power. If only the Mormons were to divide up, and companies of them go to every Territory, their political power would be broken; for they would be but a small minority of the people of any Territory, and their votes would be neutralized. The only danger is in their being so massed together as to control by their votes the State or the Territory wherein they dwell; and the United States and the Territories should be on their guard so as to prevent their becoming a majority or even a large minority of the people in any one State or Territory where there are Mormon colonies at present. But it is not very probable that the Mormons will in the near future become the controlling element in any Territory or State outside of Utah.

The only political puzzle that we have now to unravel is in connection with Utah; and it is caused by two things: The first is that the Mormons are greatly in the majority, the Gentiles numbering about 30,000, while the Mormons number about 120,000. The second is, that the Mormons always vote solid. If only their vote would be divided, as the Roman Catholic vote and the vote of other church organizations, the evil would not be so great; but on account of the completeness of their church organization, the vote of all the Mormons is under the control of the priesthood. One need not study long to note how thoroughly and skilfully organized for power the Mormons are. One will directs, and by ecclesiastical communications and telegraphic wires the direction is speedily known unto the utmost limit of the land of their habitation, and promptly the entire massed body moves in the line directed. Petty offices abound in the system, and greater offices are rewards. There is, in fact, no organization on earth, unless it be the Jesuit, that is so well fitted as the Mormon to interest and keep loyal the members, to combine their faculties and forces, and to move that combination with efficiency and power whithersoever one master-will dictates. It is a mighty, terrible, solid pyramid, with John Taylor and his two counsellors for its apex; the twelve apostles come next; then the seventy, the patriarchs, high-priests, elders, bishops, priests, teachers, and deacons; then, last of all, the women at the base. Every fourth man is an officer; and as every member is sworn to obedience to the one above him, the result is that the head of the Church always casts the vote of the whole body.

In an article on “The Mormon Church,” by Victoria Reed, in the Bay State Monthly, not long ago, it was stated as an illustration of the despotism of this institution that at church conferences there is never a dissenting voice, and at the polls always the same unanimous vote. Every Mormon has a vote to be cast as John Taylor dictates; and while the leaders of the Saints observe the forms of republican polity, their despotism is as absolute in its control as any on earth.

The great political fact, then, that we have to deal with is this: One of our Territories is in the control of a despotism, which defies our National Government, passively perhaps, nevertheless effectually, and scoffs and spits at its rulers.

The Political Puzzle is how effectually to wrest the Territory from the hands of the Mormon Presidency, and establish there a Republican government in fact as well as in form—a government which will be in harmony with American principles and institutions.

Something, surely, should be done. The United States should not yield to this anti-American domination over so large a strip of her territory. She should assert her authority, and maintain it there as elsewhere throughout our land. Surely, those who say “let it be” are not cognizant of the vast territory which is now governed by the Mormon hierarchy. As Joseph Cook says: “The State of Vermont can be hidden away in one of the valleys of Utah and be no larger than a babe in a bed of full size.” Utah has 84,476 square miles of territory; Vermont only 10,200 square miles. Massachusetts, with her 7,800 square miles, could be hidden away in one corner of this Mormon kingdom. Utah is larger than all New England, and about equal in size to the Empire State and Keystone State combined. Besides, its position is central, in the most important mining region on the planet; and also central in a group of undeveloped commonwealths, containing nearly a third of the territory of the United States. No; our Government dare not allow this Territory any longer to be ruled by an authority which is in deadly hostility to it, and sanctions what the law of the land condemns.

CHAPTER VI.

THE POLITICAL PUZZLE (continued).

The Possible Remedies—The military remedy—The Government responsible for the situation in Utah—The disfranchisement of polygamists—Federal trustees for the Mormon Church corporation—Confiscation of unlawful funds—False statements about Mormons—Letters from the two Bancrofts—The dissolution of the Emigrating Fund Company—The Federal Commission remedy—The Woodburn bill, or Idaho statute.

The question at once arises, What remedies should we adopt to get rid of this political evil—this imperium in imperio. The moral, the legal, and the military are open to our choice.

There are some who think that the evil is so great and the danger to our republican institutions so threatening as that there can be no adequate remedy short of THE MILITARY. Such a remedy, they acknowledge, would be severe, but the offence they consider as great beyond parallel, and the exigency most grave.

But for one I am an advocate of peace. If there is any other possible way of overcoming the evil, the use of the military arm should not be advocated, for it would necessarily result in numberless widows and orphans, and involve a heavy expense of blood and treasure. Bullets have no eloquence for the American people. The less gunpowder we can get along with the better. Our old wounds are not yet healed, and we are not hankering after a fresh fray. The order from headquarters which would summon the army to Utah would send a shiver through the heart of the nation. Suppression by force of bayonet is the very last resort, and we have not yet reached that point; and God forbid that we shall ever come to that!

Besides, let us ask the question, Who is responsible for the present state of affairs in Utah? We have already conclusively shown that the people and authorities of Illinois were responsible for their isolation in the West, since they drove them away from the surroundings that were calculated to modify, and finally to change, the drift of sentiment. Yes, it was on account of the un-Christian policy of the Illinoisans that we find the Mormons in a Western domain wide enough for a kingdom, and practically as far from the seat of authority as if responsible to a power beyond the sea.

And what was the policy pursued by the National Government toward them there? In the light of the fires kindled at Nauvoo, it would seem that statesmanship would have discovered a necessity for the adoption of measures calculated to restrain the evil tendencies of Mormonism and prevent it from developing into an organization which must inevitably sooner or later bring it into open conflict with the laws of the land. But where in the records of Congress or upon the statute-books is there any evidence of the really serious and statesmanlike consideration which this movement demanded? There were a people openly seeking a refuge where they would be free to disregard the popular opinion left behind them and to transgress the laws of the Government to which they owed allegiance. Were restrictive influences provided? Did the Government guard against the realization of the boasted dreams of extended domain and self-government entertained by this law-defying people by erecting guards against undue encroachment on the public domain and by providing a government with the necessary machinery for securing the impartial reign of law and order? Were provisions made which would encourage the immigration into this garden-land of any portion of the law-abiding thousands who were landing upon our shores, and whose presence in Utah would have been a bulwark against and an ultimate cure of the evils of Mormonism?

The facts are the best answers to these questions. There was a total absence of wise legislation at the beginning. Afterward, laws were enacted calculated to suit the use of those whom they should have controlled. Then its laws and authority were nullified with impunity; and now we find a people of law-breakers waxed strong and maintaining an attitude of defiance to authority in the face of anathemas from the pulpit and the press, and a hot fusilade of ineffective enactments from the halls of Congress. This is the outcome of national legislation for Utah during the last thirty-five years.

In view of the facts, we venture to affirm that the responsibility for the present condition of affairs does not wholly lie at the door of the Mormon Church, and much less at the doors of those who constitute the mass of the Mormon people. Justice demands that the responsibility he laid at the door of the Government and people of the United States.

And, surely, fire and sword are not the instruments with which to cure the evils which our own supineness, want of statecraft, and mis-legislation have permitted to poison the atmosphere. A Government which is itself largely responsible for the evil it seeks to cure is in duty bound to consider well and act wisely in the application of remedies.

But while the responsibility of the Government and people of the United States binds them to the application of a cure for the evils invited which shall not be intolerant or inhuman, it does not forbid the use of effective remedial measures suggested by political expediency and in keeping with Christian charity. Still, it is well for us to remember that we are bound as Americans to deal with this pernicious system on American principles, and as Christians to deal with it on Christian principles.

The only measure which has yet been enacted looking to the cure of the political evil in Utah was the disfranchisement of the polygamists by the Edmunds law of 1882; but although they have been disfranchised and rendered inelegible to office, they are only about 12,000—a very small fraction of the Mormons; and practically the old men, the Mormon leaders, who have controlled the affairs of Utah for thirty years, have simply abdicated in favor of their sons. Consequently the Territory is still under Mormon rule, and the priesthood have it in their iron grasp. This law is good so far as it goes, but does not go far enough to effectually cure the evil.

But other and more radical measures have been proposed.

By the new Edmunds Bill, which passed the Senate on January 8th, 1886, it is provided that the President of the United States shall appoint fourteen trustees to administer the property, business affairs, and operations of the Mormon Church corporation.

There is no doubt that this act strikes at the root of the political evil in Utah, for the vast wealth of the Mormon Church in the control of the priesthood is the foundation of their power. Nevertheless, the wisdom, constitutionality, and effectiveness of the act are very questionable.

In the first place, if that law could be enforced, it would open wide the door of the meanest kind of political jobbery. It is the most delicious bit of patronage to which we have been treated for a long time. Fourteen gentlemen are to be rewarded for distinguished party services by the appointment to handle Mormon money. This is a new kind of party plum, and, in my opinion, is simply infamous.

But, in the second place, there are grave doubts as to its constitutionality. It is with much hesitation that we call in question the constitutionality of an act which is fathered by so conscientious a constitutionalist as Senator Edmunds and carried by a large majority in so conservative a body as the United States Senate. From their standpoint, perhaps, it is constitutional; but from another standpoint it seems to be plainly unconstitutional. Congress is specifically prohibited from passing any law respecting an establishment of religion or prohibiting the free exercise thereof. The Mormon Church is a religious organization, no matter how false its religion may be. The Edmunds Bill places it under the care of the Government of the United States, and provides for the administration of all its temporal affairs. Now, if this can be done respecting the Mormon Church, it can be done respecting the Catholic Church or any one of the many Protestant establishments in our land. And who can doubt that if all the vast property, real and personal, of the Catholic Church were taken possession of by the Government, and its management placed in the hands of fourteen trustees appointed by the President—who can doubt that it would prohibit materially the free exercise of that religion by its millions of communicants in this country? Clearly, then, the attempt to control the Mormon Church corporation by Government officials is contrary to the letter and spirit of the Constitution, and entirely foreign to the spirit of American institutions. If the United States once enters upon the business of administering church property, the Mormons may not be the last victims.

Besides, if Congress has the right to appoint trustees of a religious corporation in the Territories, then the State Legislatures would have the right to appoint similar trustees in the States, and there would be nothing to prevent a legislative body governed by infidels from putting all church property into secular hands, or a Protestant or a Roman Catholic legislative body from dealing in a similar manner with the trustees of churches of an opposite faith. And, therefore, we regard this proposed act to place the control of the Mormon Church property into hands antagonistic to its spirit as a most dangerous departure from American principles.

But, in the third place, the act would, in all probability, be ineffective. It is precisely what the rules of blood and iron in Germany under the inspiration of Bismarck attempted to do with the Catholic Church a few years ago. Bismarck said just what Senator Edmunds said: “We do not propose to prohibit anybody from believing in and practising the faith of the Catholic Church, but the Government of Germany intends to take charge of all its temporal affairs—to appropriate its property and administer it as we see fit to do.” But there in Germany, where the power of the Government is absolute, this was found impossible.

And if impossible there, it will be doubly so here. Very likely if this proposition should become a law, and trustees be sent into the Territory, they would find themselves mere official ornaments without anything to do, for they would find no funds of which to take possession. The Mormons say that whatever property their Church has is owned and held, just as the property of the Presbyterian or Methodist Church, by the respective congregations. Formerly its property, real and personal, was held as that of the Catholic Church is—by a trustee in trust, and administered in the same way. The President of the Church, like the bishop, was the nominal owner, but held it in trust for the various congregations or parishes; but the Mormon Church authorities have determined that the property should be held and administered by and for each respective congregational or ward organization; and so you see that if trustees were appointed they would likely find that the Mormon Church Corporation had no funds.

Along with this enactment, there is another which provides for the confiscating of the funds unlawfully gathered by the Mormon Church.

Now, this act is not open to the same constitutional objection that the preceding is. It is a legal proposal, for only $50,000 can be held by any religious organization free from taxation; but its wisdom, justice, and practicability are very doubtful.

Its execution would be exceedingly difficult, so that not many honorable men would be willing to take the position of trustees of the funds which such a measure would remove from Mormon hands. The difficulty of separating the funds unlawfully gathered by the Mormon Church from those which justly belong to it would be very great, if not insuperable. Hence it would be very hard to defend such a measure from the serious charge of arbitrary interference with the rights of property.

It cannot be defended at all, unless it is put on the ground that the Mormon people, by continued hostility to the Government, have forfeited all political rights of every kind—even the right of property. It cannot be defended on the basis of justice at all. It looks to us to be a proposed theft in the name and under the authority of law.

But, as has been said before, in all probability if this measure should become a law, the trustees would find no funds at all; for they could easily be transferred (nominally at least) to private parties.

Just here let me say that the people should be on their guard as to what they believe concerning the Mormons and the wealth of their Church. Charges are made that have no foundation whatever in truth, and small and trivial circumstances are so exaggerated and warped that they appear as crooked monstrosities, and are presented to the world as common Mormon occurrences.

A great deal that is said and published about the large amount of funds in the hands of the Mormon leaders, and the use to which they are put, has not a scintilla of truth in it, although the persons who publish it by word or pen, being misinformed, thoroughly believe it themselves. Thus, in one of the most reliable missionary magazines in our land, in May, 1885, it was stated on the best authority that the Mormons had a large corruption fund, and as a sample of the purposes to which it is put by them, it gave the following instance: “When Bancroft, the historian, was in Utah recently, he was told that if he would write certain things in his history of Utah, they would take two hundred and forty complete sets of his works, which would give him $40,000.”

The writer determined to use that statement as a test case. He, thinking that the greatest American historian, George Bancroft, was referred to, sent him a letter of inquiry as to the truth of the statement, and the following was his reply:

“1623 H Street, Washington, D. C., February 3, 1886.

“Rev. R. W. Beers, Elkton, Md.

“Sir: Yours of February 2d is received. I am astonished that you should attribute to me anything so false as that I have been in Utah, and all that follows. You ought not to have needed to ask anybody about falsehoods so palpable.

“Very respectfully,
“George Bancroft.”

But how should any of the great number of people throughout our land who read the missionary magazine where that statement occurred know that he had not been in Utah, and that the statement was false?

Then the writer, knowing of another great historian Bancroft, Mr. H. H. Bancroft, the Pacific coast historian, made the same inquiry of him, and received the following reply:

“San Francisco, February 15, 1886.

“Rev. R. W. Beers.

“My dear Sir: In answer to your letter of the 8th inst., I would say that the Mormons never asked me to insert anything in my history of Utah, and never offered to take any copies of the work.

“Very respectfully,
“H. H. Bancroft.”

The writer then directed an inquiry to the person in Salt Lake City from whom the statement in the magazine claimed to have been made, and asked him his authority for his statement. The answer was: “The Bancroft alluded to by me is H. H. Bancroft, the Pacific coast historian. His agent told me the Mormons had agreed to take two hundred and forty sets of his complete works in thirty-eight volumes, the gross amount of which (not the net amount) would be about $40,000, if he would publish a certain kind of history of Utah. Since Bancroft is a millionaire, the Mormon offer was not very tempting.”

But H. H. Bancroft flatly denies that any such offer was made him, and the statement must clearly be pronounced untrue. And yet the person who made the published statement was one of the leading Christian men of Utah, desirous of disseminating nothing but the truth. He was misinformed, whether intentionally or not.

There is a deep-seated prejudice against the Mormons in the breasts of many in our land, which gives rise to many charges against them which have no basis of truth whatever. We must, therefore, be on our guard, and not believe quite everything that is published against them. Mr. A. M. Gibson, legal adviser of the Mormon people at the national capital, says that the reputed wealth of the Mormon Church amounting to millions “is all bosh;” that “the Incorporated Church of Jesus Christ of Latter-Day Saints is actually in debt to-day, and is a borrower of money.” If that is the case, surely if the trustees were appointed according to the new Edmunds Bill, they wouldn’t have many funds to handle.

Another measure to break the political power of the priesthood proposed in the new Edmunds Bill is to stop the importing of converts from abroad by abolishing the so-called Perpetual Emigrating Fund Company and appropriating its surplus property to educational purposes.

This seems to me to have not a scintilla of justice about it. The emigration fund was originated by people who had been assisted to emigrate to Utah, dedicating the repayment of the money advanced to them to assist others in the same way. It was an entirely voluntary contribution. I cannot see what right the United States has to intervene to destroy an immigration company, if it is legally conducted, simply because the religious sentiments of the Mormons are obnoxious to the people of the United States. If anything is settled in American national life, it is that no man shall be called to account for his religious opinions. And so this proposed act must be an arbitrary interference with the rights of property. If Congress has the right to dissolve an Emigrating Company and use its surplus property for educational purposes, then a Socialistic State Legislature would have the right to dissolve a railroad corporation, pay its debts, and take possession of its surplus for the common benefit; and this, surely, is a socialistic doctrine which the great majority of the American people are not yet prepared to accept.

Besides, it would be ineffective. The attorney-general would doubtless find no funds to handle. The Mormons say that the emigration fund practically ceased to exist years ago. The emigration of Mormons now, they say, is the result of their own saving, with such assistance as their friends and relatives in the United States give them; and consequently, although the Emigration Company would be abolished, missionaries would continue to go every year to foreign countries and land converts by the thousands upon our shores and take them to Utah and other Territories to strengthen the power of the priesthood.

Even if all of the measures mentioned thus far as contained in the new Edmunds Bill were enacted, the great political evil now in Utah would remain. The Territory would still be in the hands of the Mormons, and consequently in the hands of the priesthood.

Another radical measure has been proposed, and was strongly advocated by ex-Governor Murray and many leading Gentiles of Salt Lake City, and was recommended by ex-President Arthur. The measure proposed is the abolition of all Territorial government and the instituting of a government by a Federal Commission, appointed by the President, of nine persons resident in the Territory.

It is claimed that, if this commission was composed of upright, patriotic, and practical men, identified as citizens with the interests of the Territory, they would give an immense impetus to business of all kinds and induce enterprising men to settle there, because there would then be an assurance that Utah was to be in truth an American territory.

Now, there is no doubt at all that that would be an effective remedy for the political evil in Utah. The only questions to consider are: Is it lawful? Is it just? Is it wise?

Senator Edmunds has declared it unconstitutional; and although there are precedents in its favor, yet its constitutionality may well be questioned. Certainly the Territory would not have a representative form of government under a Legislative Commission. The government would be an oligarchy.

Besides, not all the residents of Utah are disloyal in sentiment and feeling. There are at least fifteen thousand, and probably thirty thousand, loyal citizens; but the proposed plan confuses the innocent with the guilty, and so cannot be defended from the standpoint of justice. All are disfranchised, Mormons and Gentiles, alike.

And, then, it is not wise. The Mormons in all likelihood would not obey the local laws passed by such a commission, because they would have no voice in their making. They would not regard them as entitled to respect, and there would as a result be more internal disorder and disquiet than there is now, so that immigration of peaceable citizens would be checked rather than encouraged.

Then, it lacks wisdom when we look at the evil to be overcome. The political evil to be overcome is the existence of a non-republican government in Utah. The government now there, though republican in form, in substance is oligarchical, the real rulers being the triumvirate who constitute the First Presidency of the Mormon Church. The problem is, how to remove that un-republican oligarchy and set up a republican government there as elsewhere. Now, see what is proposed! A legislative commission of nine appointed by the President! Why, the present government there is more republican than that proposed. The government now in existence is republican in form at least, and the officers are elected by the majority of the people and represent them truly. But the Legislative Commission would be not even republican in form. The people would have nothing whatever to do with their appointment—not even the Gentiles. That government would be thoroughly undemocratic both in form and substance; and even if it would truly represent the Gentile population, it would only represent a minority of citizens, and consequently would be undemocratic; for the fundamental doctrine of democracy is that the majority should rule the minority. As a proper substitute, then, for the present form of government in Utah, the Legislative Commission must be regarded as strikingly wanting. It does not solve the problem. It is unwise, inexpedient, and unnecessary.

Another law, which is far more just than the preceding, has been proposed recently by ex-Governor Murray (in his last official report), and was strongly advocated by Joseph Cook in his Boston Monday Lecture delivered February 8th, 1886. It was also introduced into the House of Representatives on April 1st, 1886, by Mr. Woodburn, of Nevada. It is known as the “Idaho Statute,” because it has been in operation in the Territory of Idaho. It disfranchises every man and woman who believes, teaches, or practices bigamy or polygamy, or who belongs to any organization or association which believes, teaches, or encourages the practice of bigamy or polygamy, and renders all such ineligible to any office. That law would only disfranchise the Mormons, the disloyal element in the Territory, and would put Utah in the hands of the law-abiding citizens alone.

But it is open to the grave constitutional objection of interference with a religious belief. Those who simply believe in polygamy would be punished by this enactment; but our Government, whether national or State, has no right to inquire into the beliefs of our citizens. It is only when they carry their beliefs into actual practice of that which is contrary to the laws of the land that our Government can rightfully punish them or deprive them of civil rights.

CHAPTER VII.

THE POLITICAL PUZZLE (concluded).

Objections to proposed remedies—Gladstone on “Coercion”—A NEW PLAN ADVOCATED—The Abolition of Female Suffrage—A National Colonization Scheme—Natural resources of Utah—Superiority of the colonization plan over others—The establishment of National Free Schools—Ignorance the keystone of Mormon despotism—Public schools in Utah used for Mormon purposes—Proposed Federal Superintendent of schools in Utah—Territorial schools too few—Necessity of Government action—Prejudice disarmed by this plan—The Political Puzzle Solved.

All the measures that have yet been proposed are acknowledged to be unusual and extraordinary, and are advocated only on the ground of necessity, which William Pitt called “the argument of tyrants.” It is said that the facts to be dealt with are unprecedented. An insolent anti-American empire has for years been growing in the body politic of this country, and it must be overcome at all hazards. But let us pause a moment. Is not that the great doctrine of the Jesuit—“The end justifies the means”? That is an exceedingly dangerous doctrine to follow. No, fellow-Americans, we must not, we dare not, allow our righteous, passionate fervor against Mormon disloyalty to carry us so far as to violate fundamental principles of the American Constitution. Whatever we do, we must cling to the traditions of the past, and not depart from the spirit of our cherished American principles.

Besides, all of these measures are open to the objection of persecution from a Mormon point of view. Threats of bloody resistance, especially to a Legislative Commission, have been made by Mormons even of quiet disposition. Now, if the evil can in any way be overcome without persecution, that way is by all means to be preferred.

Utah may well be called “The American Ireland.” Ireland is practically in rebellion against the Government of Great Britain, and she bases her rebellion on wrongs and abuses. Utah is in practical rebellion against our Government, and bases her disloyalty on the ground of injustice and abuse. Coercive measures have long been tried with Ireland and have been of no avail; and now Gladstone, the greatest living statesman, advocates pacific measures. When he introduced his Irish Home Rule measure into the House of Commons on the 8th of April, 1886, the most memorable day in the history of modern English Parliaments, in his great speech (confessedly one of the greatest efforts of his life) he said: “Coercion, unless stern and unbending, and under an autocratic government, must always fail. Such coercion England should never resort to until every other means has failed. The basis of the whole mischief is the fact that the law is discredited in Ireland. It comes to the Irish people with a foreign aspect.” So we have tried prohibitory and repressive methods with the Mormons for thirty years, and they have failed. They will fail to the bitter end. The longer they are tried, the worse the result. They will only increase their enmity to the Government, heal over their internal dissensions, bind them the closer together, and wed them more firmly to their peculiar beliefs, which have made them objects of persecution. History can teach us that; and so we believe that it is time to inaugurate a change—viz., to work on the Christian plan, to overcome evil with good.

The plan which I have to propose to overcome the existing political evil in Utah and bring it into thorough harmony with our American institutions has the merit of being in strict accordance with Christian principles and with American principles, besides being, I think, the most effective plan in the end that could be proposed.

It involves THREE MEASURES, although the first is not absolutely essential and is advocated solely because it would greatly hasten the time when Utah would be redeemed—i.e., the time when the majority of the voting population of Utah would be law-abiding citizens.

I. The Abolition of Female Suffrage in that Territory. This is one of the good measures of the new Edmunds law. I believe in female suffrage as a general principle; but I am opposed to it in Utah, as society exists there at present.

We acknowledge that this measure may from one standpoint be regarded as unjust. It may be said that it is unjust to punish the women by disfranchisement, and let the men go free, especially as they are far more guilty.

But, in reply, we say that there is no particular reason or justice in allowing the confessedly ignorant and enslaved women of Utah to vote, while the highly intelligent women of Massachusetts and New York are not allowed to vote. Until there is a Constitutional Amendment granting female suffrage throughout the United States, no American principle is violated by the disfranchisement of the Utah women; while the disfranchisement of the Mormon men, who simply believe in polygamy, would be in violation of a fundamental principle of our Constitution.

Then, too, it could not be regarded as a persecuting measure, for the Gentile women would be in the same category with the Mormon women.

Besides, one of the main reasons why we believe women should be allowed the franchise is that it would show a proper appreciation of their intellectual and moral worth; but in a Territory where the state of society is such as it is in Utah, where polygamy is proclaimed to be divine, and where there are no laws against bigamy, adultery, and kindred crimes, there can be no just appreciation of woman. Female suffrage under such conditions is a mockery and a delusion. Hence we advocate its abolition.

Now, see what would be accomplished by this measure, which is in thorough harmony with American principles! The Mormon vote in 1882 was 23,251 out of a total vote of 28,159. Of this vote, basing the estimate upon the number registering, the female voters were slightly in excess of one half of the entire number of Mormon suffragists. The disfranchisement of women would, therefore, reduce the total Mormon vote at least one half. The non-Mormon vote is now equal to considerably more than one fourth of the whole number of Mormon males of voting age. Consequently, with the disfranchisement of polygamists which has been accomplished, the non-Mormon vote would be nearly one third of the legitimate Territorial vote; and so by the abolition of female suffrage the problem would be reduced to this: How can the proportion of the non-Mormon vote be increased from one third of the total vote to a little more than one half? The answer to that question will obviously lead to the ultimate solution of this great Political Puzzle. This leads to the second feature of our plan.

II. A National Colonization Scheme, by which large numbers of law-abiding citizens who are non-Mormons will be induced to settle in Utah at once.

This is the chief feature of our plan, and it seems to us the surest and speediest way to overthrow Mormonism, besides being a peaceable and Christian way. It is not a Utopian plan either, but one that is entirely feasible.

The material resources of the Territory are vast and varied. Its agricultural area is extensive and fertile, and parts of it are well timbered and watered. Within its ample borders abound mines of the useful and precious metals, as well as of coal and other minerals. It has more forests than Nebraska. It is true that irrigation is in some degree essential to successful agriculture, but Utah is not by any means the barren region it has often been represented to be. Most people think of it as a desert—a dry land, where no great multitude of human beings can ever find a prosperous home. But it has well been called the American Syria. Only let the soil have due irrigation, and it needs only to be tickled with the hoe, as the proverb says, in order to laugh into harvests. You may say the sage-bush, which is seen there in large quantities, is a mark of desolation; but irrigate the pastures covered with it, and you have bountiful harvests. As in Syria, when you irrigate the Jericho Plain you have most vigorous growths, and as on the plain of Gennesaret there were originally growths similar to the vegetation on the borders of the Nile, so to-day irrigation gives extraordinary fruitfulness to the cultivated lands of Utah.

It is true that the Mormon settlements extend to the full limits of the Territory in every direction, following the natural sweep of the valleys at the base of the mountains from north to south. It was Brigham Young’s policy to occupy the best land as quickly as possible, but only about 500,000 acres have yet been occupied; and estimating that there are 2,000,000 acres, or the one twenty-seventh part of the territory, susceptible of cultivation (and this is a small estimate), there yet remain 1,500,000 acres unappropriated for future settlement. And so, notwithstanding the pre-emption of a large portion of the best arable lands of the Territory by the Mormons, there is yet a large and fertile acreage open for settlement. To ensure the occupancy of these wide and inviting fields by thrifty, sturdy settlers opposed to the disloyal and unlawful tenets of Mormonism, the laws relating to land-grants might be so amended as to prevent sales to those who are not prepared to prove their intention to become without reserve supporters of law and order.

But besides the agricultural resources, the mineral resources are also great. Whole tiers of counties are underlaid with coal, and the mountain ranges are impregnated in all their rifts with iron and lead, silver and gold. Until the completion of the Union Pacific Railroad the vast mineral wealth of Utah was untouched, the Mormon leaders being utterly opposed to exploiting the mines, knowing that their development would bring in a non-Mormon population; but since the building of the Union Pacific and the extension branches north and south, Utah has produced $50,000,000 in silver and lead, and its other mineral wealth, except coal and salt, as yet undeveloped. Ex-Governor Murray, in his report for 1880, said: “I know of no fact why it may not reasonably be claimed that Utah will prove the richest repository of silver, gold, coal, lead, and other minerals, of all the States and Territories of the West. Certainly no four hundred miles of mountain ranges have produced as many mines of immense yields and so many mining prospects as the suggestions of science and practical observation make those of Utah appear. Many mining districts heretofore inaccessible are now in close connection by railroads with the markets. Much of the ore, on account of its low grade, has not heretofore paid to mine; but which now, on account of superior methods in extracting and reducing the ore, is made profitable. As a rule, the men who own the best prospects are not able to develop them for lack of means. Capital is needed, and with anything like reasonable business judgment can be made to realize most gratifying results.”

Now, with such natural resources, what might not Utah become? It is better adapted for general settlement than Nevada, and quite as good as Colorado, Arizona, or New Mexico. If its character and resources were fully and fairly set forth, it would present an attractive field to the hardy and adventurous emigrant. Rev. Dr. McNiece, of Salt Lake City, in a letter received from him February 19th, 1886, says: “This is one of the grandest and richest of all the Territories.” Why not, then, encourage emigration thither of the right class?

The Government might do much in this direction by offering special inducements in the acquisition of lands, as it did notably in the case of Oregon. Aid Societies, too, might be formed in the several States, as was done in the case of Kansas, when it was thought necessary to rescue that Territory from the grasp of the slave power.

There is already quite a large and powerful “Gentile” element in Utah, which has for years been struggling against Mormonism. They are faithful to the Government, and are generally enterprising, intelligent, and brave. Let their hands be strengthened. They would gladly welcome large accessions to their numbers and give to anti-Mormon settlers all the aid in their power in making favorable locations.

The work of colonization should be begun at once and upon as large a scale as possible; and as the result of inducements and restrictions such as have been mentioned, it is safe to say that in a brief time the population of Utah would be surrounded with a battery of influences whose electric currents would act with irresistible force in hastening the establishment of a normal condition of things.

It is true that this plan would not immediately deprive the Mormons of control in the Legislature, but its effect would be to gradually introduce into it an element which would speedily make its power felt; which would afford active support to the governor and his assistants; and whose influence would soon divide the already dissentient Mormon elements, in so far as wise legislation is concerned, by winning the co-operation of the Radical Mormon Party, who are opposed to the union of Church and State; and so it is admirably adapted to break up the power of the disloyal hierarchy. A wide discretion left in the hands of the governor as to the use of the veto power (although absolute veto power is a dangerous power to be vested in any man under a Republican Government), and the appointment to that position of a man of integrity and wisdom, would put it in the power of the Executive to defeat any attempt at improper legislation; while in a few years the majority of the voters of Utah would be loyal, law-abiding citizens, and the legislative power would pass into hands perfectly safe.

This plan is entirely practicable, and is offered in the assured conviction that it presents the surest, speediest, and most peaceable method of solving the Mormon political puzzle. It does not transgress any American principle. It is not in any way unjust. And, surely, such a plan is far preferable to that of a wholesale disfranchisement of the loyal as well as the disloyal, not only as being more republican, but as being less likely to involve the Government in a long and bitter quarrel with a fanatic population. It does not take away any right (either the right of franchise or of property) from the Mormon people, who are now the majority of the citizens of the Territory. It could not, therefore, be regarded by them as an act of persecution. Hence it would not inflame their fanaticism nor increase their hostility to the Government; but it would tend to disarm their prejudice and animosity, for this plan would subserve their material interests by greatly increasing the value of their property. And while I do not think it would be the part of wisdom to admit Utah into the sisterhood of States until the majority of the voters are anti-Mormon, still I verily believe that by this plan, some time before that object would be obtained, many of the Mormons themselves would be on the side of the Government and would defy the political dictation of the priesthood. They could not mingle freely with a freedom-loving American people, such as this plan would surround them with, without very soon becoming imbued with some of their spirit of independence; and this would ultimately result in their breaking from the despotism of their ecclesiastical rulers.

But, as another step toward disarming the prejudice of the Mormons against the Government and breaking up the political despotism of the Mormon hierarchy for all time to come, we propose as

III. The third and last measure of our plan, The Establishment of National Free Schools all over the Territory. Edward Everett Hale has said that America is to stand or fall according as she does or does not educate the South and South-west. Until the mass of illiteracy is greatly diminished in the Gulf States, and along the Mexican border (including all the territory acquired from Mexico), great trouble may arise at any time in the United States, from the collision of the uneducated portions with the educated. In view of that fact, Wendell Phillips once said that no thoughtful man could feel sure that one flag would rule this belt of the American Continent fifty years hence.

The education of the South and the South-west is the great task of the statesmanship of to-day. There are a hundred million dollars lying in our National Treasury, and we do not know what to do with it. The nation should take some of it and undertake the work of public education in the Territories; for while there is some objection to national aid to education in the States, as a needless interference with State rights, yet there is no doubt as to the right of the National Government to appropriate money for educational purposes in the Territories, since they are under its immediate control. The Government should begin educational work in all the Territories at once, and push it vigorously. Its future safety and welfare demand it.

But especially is that necessary with regard to Utah. The despotism of the Mormon hierarchy has for its keystone the superstition and ignorance of the people. If the Government would put a public school in every school district in Utah, it would undermine that despotism quicker than anything else. Give the Mormons light and education, and they will burst the bonds of their thraldom. The Mormon priesthood, well aware of this, take great pains to keep the people unschooled. The public schools of the Territory are entirely in the hands of the priesthood, and, as a general rule, only Mormons are allowed to be teachers. They are scarcely worthy the name of schools; but, more than that, in violation of a fundamental principle of our Government, they are used for the propagation of religious tenets, and accordingly they become the means of instilling disloyal sentiments into the minds of the rising generation.

If Utah is to be thoroughly redeemed, it must be through proper influences brought to bear upon the Mormon youth of to-day; but the only loyal schools at present in Utah are those conducted by the Christian churches, which are far from sufficient in number. It therefore becomes the duty of the National Government to provide a loyal system of public instruction for Utah.

This could be accomplished only partially by making the Superintendent of Public Schools a Federal officer, as Senator Edmunds proposes in his new bill. The administration of such an officer, if he be properly qualified, and if he be supported by provision for the withholding of public funds from schools which instruct in matters of religion, and have also the power of vetoing the appointment of improper teachers, would so change the character of the schools of Utah as to make them efficient means for breaking down the disloyalty of the Mormons, instead of being, as they now are, a potent means for the propagation of Mormonism. But that is not all that is required.

The territorial schools now established are far too few to accomplish the desired end. The National Government should make an ample appropriation. It ought to put a public school in every city ward and every considerable village. It ought to equip them with the best appliances and the best teachers. It ought to fling their doors wide open to every comer. It ought not to teach any religion, Mormon or Gentile; it need not; but it ought to inculcate principles of patriotism and loyalty, and ought to teach the pupils to think and question for themselves. The parental instinct is stronger than a hierarchy. The appetite for knowledge is invincible, even by superstition. It would not be necessary to establish a compulsory system. It would be enough to establish a free system. The schools established by the different Christian denominations have proved that. Their Gentile schools are filled. The nation’s schools would be crowded.

This would also go a great way toward disarming the prejudice and hostility of the older Mormons toward the Government. A great many of them are immigrants from other countries, who on landing in America were immediately taken to Utah; consequently the Mormon immigrant has known the United States only as an enemy. It is time that we taught him that the United States is his friend; and in what better way could this be done than by establishing well-equipped schools for his children? This would show that the Government had the interests of his family at heart. And we all know that there is nothing which will so soon touch the heart of a mother and father, too, as a kindness done to his child. Whatever prejudice or hatred there might have been before toward that person, after the kindness has been done to his child the prejudice departs and he treats him as a friend. So would it be if the Government would establish national schools of the best type in Utah. Many who are now its enemies would be its friends. Yes, put liberty and education in that Territory in the manner suggested, and liberty and education will solve the Mormon political puzzle. “We can let the Mormons bring over their shiploads of immigrants unhindered by us, so long as they bring them to a community made free and enlightened. We can let them build their temple, so long as we overtop it with the school-house and the college. We can let them preach their superstitious liberalism, if we invite the ready minds of the oncoming generation to demand rebelliously a reason for the faith and the fear that are preached to them.” Let the Government only grant a half million of dollars, and school-houses can be built and equipped everywhere. And to what better use could the money be put? It will not cost as much to buy books and pay the salaries of competent teachers as it would to dig graves in a war of extermination, and a far better result would be effected, with no blood spilled and no tears shed except tears of gratitude; for instead of heaps of men and women unnecessarily slaughtered, we would have A REDEEMED PEOPLE—redeemed from slavery to liberty, redeemed from disloyalty to loyalty.

We are firmly convinced that, if this plan were faithfully carried out in all its parts, less than twenty years would see Utah, with her rich harvests and vast mineral wealth being developed, and her million or more of people, shining forth as a bright star in the galaxy of American States, her people as loyal as those of Massachusetts or Connecticut—loyal to the very core; and where now the Stars and Stripes are cursed, trampled under foot, and placed at half-mast, they would then be greeted with loudest cheers.