LITTELL'S  LIVING  AGE. - No. 530. - 15 July, 1854.
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                               From The Edinburgh Review.

MORMONISM.

1. * Patriarchal Order, or Plurality of Wives. By ORSON SPENCER, Chancellor of the
    University of Deseret. Liverpool: 1853.
2. The Seer. Edited by ORSON PRATT. Vol. 1. From January 1853 to December 1853. Washington: 1853.
3. Reports of the Scandinavian, Italian, and Prussian Missions of the Latter Day Saints. Liverpool: 1853.
4. Millenial Star [the Weekly Organ of Mormonism], vols. XIV and XV.,
    from January 1852 to December 1853. Liverpool: 1852 and 1853.
5. History of the Mormons. By Lieutenant GUNNISON. Philadelphia: 1852.
6. Survey of Utah. By Captain STANSBURY. Philadelphia: 1852.
7. The Mormons, Illustrated by Forty Engravings. London: 1852.
8. Letters on the Doctrines. By O. SPENCER. London: 1852.
9. Hymns of Latter Day Saints. London: 1851.
10. The Mormons. By THOMAS KANE. Philadelphia: 1850.
11. A Bill to establish a Territorial Government for Utah. Washington: 1850.
12. Expose of Mormonism. By JOHN BENNETT. Boston: 1842.
13. Doctrines and Covenants of Latter Day Saints. Nauvoo: 1846.
14. The Book of Mormon. Palmyra: 1830.

THE readers of Southey's "Doctor" must remember the quaint passage in which he affects to predict that his book will become the Scripture of a future Faith; that it will be "duct up among the ruins of London, and considered as one of the sacred books of the sacred island of the West; and give birth to a new religion, called Dovery, or Danielism which may have its chapels, churches, cathedrals, abbeys; its synods, consistories, convocations, and councils; its acolytes, sacristans, deacons, priests, prebendaries, canons, deans, bishops, archbishops, cardinals, and popes. Its High-Dovers and Low-Dovers, its Danielites of a thousand unimagined and unimaginable denominations; its schisms, heresies, seditious, persecutions, and wars." Many must have felt, when they read this grotesque extravaganza, that it almost overstepped the boundary which separates fun from nonsense. Yet its wild imagination has been more than realized by recent facts. While Southey was writing it at Keswick, a manuscript was lying neglected on the dusty shelves of a farmhouse in New England, which was fated to attain more than the honors which he playfully imagines as the future portion of his "Daniel Dove."

The book destined to so singular an apotheosis, was the production of one Solomon Spalding, a Presbyterian preacher in America; of whose history we only know that, like so many others of his class and country, he had abandoned theology for trade, and had subsequently failed in business. Nor can we wonder, judging from the only extant specimen of his talents, that he should have been thus unfortunate both in the pulpit and at the counter. After his double failure the luckless man, who imagined (according to his widow's statement) that he had "a literary taste," thought to redeem his shattered fortunes by the composition of an historical romance. The subject which he chose was the history of the North American Indians; and the work which he produced was a chronicle of their wars and migrations. They were described as descendants of the patriarch Joseph, and their fortunes were traced for upwards of a thousand years, from the reign of Zedekiah, king of Judah, down to the fifth century of the Christian era. This narrative purported to be a record buried in the earth by Mormon, its last compiler, and was entitled "The Manuscript Found." A manuscript, indeed, it seemed likely to remain. Its author vainly endeavored to persuade the booksellers to undertake the risk of its publication. Nor does their refusal surprise us; for we do not remember, among all the ponderous folios which human dullness has produced, any other book of such unmitigated stupidity. It seems inconceivable how any man could patiently sit down, day after day, to weary himself with writing sheet after sheet of such sleep-compelling nonsense. Its length is interminable, amounting to above five hundred closely printed octavo pages. Yet, from the first to the last, though professing to be composed by different authors, under various circumstances, during a period of a thousand years, it is perfectly uniform in style, and maintains the dryness without the brevity of a chronological table. Not a spark of imagination or invention enlivens the weary sameness of the annalist; no incidental pictures of life or manners give color or relief to the narrative. The only thing which breaks the prosaic monotony is the insertion of occasional passages from Scripture; and these are so clumsily brought in, that they would seem purposely introduced to show by contrast the worthlessness of the foil in which they are embedded. Nor is dullness the only literary offence committed by the writer of the book of Mormon.

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* To save time and space we shall refer to these works as follows: to (1.) as P. ).; (2.) as Seer; to (4.) as XIV. or XV.; to (5.) as G.; to (6.) as S.; to (7.) as M. Illust.; to (8.) as Spencer; to (9.) as Hymns; to (10.) as Kane; to (13..) as D. C.; and to (14.) as Mormon.
 

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It is impossible to read three pages of it without stumbling on some gross violation of grammar, such as the following: -- "O ye wicked ones, hide thee in the dust." "It all were vain." "We had somewhat contentions." "I should have wore these bands." "Why persecuteth thou the Church." "He has fell." The promises hath been." "Our sufferings doth exceed. "All things which is expedient." These blunders are so uniformly interspersed throughout the work, that they must be ascribed to its author, and not (as they have sometimes * been,) to a subsequent interpolator. Yet this worthless book, which its writer could not even get printed in his lifetime, is now stereotyped in the chief languages of Europe, and is regarded by proselytes in every quarter of the globe as a revelation from heaven.

This extraordinary change of fortune was brought about by the successful roguery of a young American named Joseph Smiths the eon of a small farmer in Vermont. From an early age this youth had amused himself by practising on the credulity of his simpler neighbors. When he was a boy of fourteen, there occurred in the town of Palmyra, where he then lived, one of those periods of religious excitement which are called in America Revivals. The fervor and enthusiasm which attends these occurrences often produce good effects. Many excellent men have traced the sincere piety which has distinguished them through life, to such an origin. But there is a danger that the genuine enthusiasm of some should provoke hypocrisy in others. So it happened on this occasion at Palmyra. Half the inhabitants were absorbed in the most animated discussion of their deepest religious feelings. Any extraordinary "experience" was sure to attract the eagerest interest. Under these circumstances, young Joseph amused himself by falling in with the prevailing current, and fixing the attention of his pious friends upon himself, by an "experience" more wonderful than any of theirs. He gave out that while engaged in fervent prayer, he had been favored with a miraculous vision. "I saw," says he, "a pillar of light above the brightness of the sun, which descended gradually upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me, I saw two personages whose brightness and glory defy all description, standing above me in the air." He goes on in his "Autobiography" (from which we quote) to say that these heavenly messengers declared all existing Christian sects in error, and forbade him to join any of them. This statement, however, was no doubt an afterthought. At the time he probably only proclaimed that his "deliverance from the enemy" had been effected by a supernatural appearance.

Such precocious hypocrisy, however painful, is no extraordinary phenomenon. Probably every outburst of kindred excitement develops some familiar instance of childish imposture. Examples will occur to those who are familiar with the early history of Methodism. And we remember lately to have seen a narrative published by a believer in the "Irvingite" miracles, detailing a case where a boy of only seven years old pretended to inspiration, and kept up the farce for many weeks, duping all the while his infatuated parents, and having the impudence' seriously to rebuke his old grandfather for unbelief. Children are flattered by the notice which they excite by such pretensions; and, if the credulity of their elders gives them encouragement, are easily tempted to go on from lie to lie. For there is, perhaps, no period of life more sensible than childhood to the delights of notoriety. It was, probably, only a desire for this kind of distinction which originally led Joseph Smith to invent his vision. At first, however, he did not meet with the success which he expected. On the contrary, he complains that the story "had excited a great deal of prejudice against him among professors of religion," and that it drew "persecution" upon him. We may suppose that his character for mendacity was already so well known in his own neighborhood as to discredit his assertions. At all events, he seems thenceforward to have laid aside, till a later period, the part of a religious impostor, and to have betaken himself to less impious methods of cheating. For some years he led a vagabond life, about which little is known, except that he was called "Joe Smith the Money-digger," and that he swindled several simpletons by his pretended skill in the divining-rod. In short, he was a Yankee Dousterswivel. Among the shrewd New Englanders one would have thought such pretensions unlikely to be profitable. But it seems there were legends current of the buried wealth of buccaneers, and Dutch farmers possessing the requisite amount of gullibility; and on this capital our hero traded.

His gains, however, were but small; and he was struggling with poverty, when at last he lighted on a vein of genuine metal, which, during the remainder of his life, he continued to work with ever-growing profit. This was no other than the rejected and forgotten manuscript

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* This hypothesis has been resorted to because people cannot understand bow an educated teacher of religion should be capable of such blunders. But in America the literary qualifications for ordination are necessarily reduced to a minimum. In our researches among the Mormonite authors, we have found several examples of ce-devant "Ministers," who not merely write bad grammar, but cannot even spell.
 

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of poor Solomon Spalding, which had either been purloined by Smith's associate, Sidney Rigdon (who had been employed in a printing office where it was once deposited), or had been stolen out of the trunk of Mrs. Spalding, who lived about this time in the neighborhood of Smith's father. In one way or another it fell into Joseph's hands about twelve years after its author's death. The manuscript, as we have said, purported to have been buried by Mormon, its original compiler. * This easily suggested to the imagination of Smith, already full of treasure-trove, the notion of pretending that he had dug it up. At first, however, he seems to have intended nothing more than to hoax the members of his own family. He told them that an angel had revealed to him a bundle of golden plates, engraved with mysterious characters, but forbidden him to show them to others. His hearers (to his surprise, apparently) seemed inclined to believe his story; and he remarked to a neighbor (whose deposition is published), that he "had fixed the fools, and would have some fun." But it soon occurred to him that his fabrication might furnish what he valued more than "fun." He improved upon his first story of the discovery by adding that the angel had also shown him, together with the plates, "two stones in silver bows, fastened to breast-plate, which constituted what is called Urim and Thummim.... The possession and use of which constituted Seers in ancient times, and God had prepared them for the purpose of translating the book." (Smith's Autobiography, XIV.) Furnished with this mysterious apparatus, he was commanded to translate and publish these divine records. He might reasonably expect that the publication of Spalding's Manuscript, garnished with this miraculous story, would prove a profitable speculation: just as the unsalable reams of "Drelincourt on Death" were transmuted into a lucrative copyright by the ghost-story of De Foe. --

On the strength of these expectations he obtained advances of money from a farmer named Martin Harris. † Concerning this man, as concerning most of the early associates of Smith, we must remain in doubt whether he were a dupe or an accomplice. His cupidity was interested in the success of the "Book of Mormon," and therefore he may be suspected of deceit. On the other hand, he did not reap the profit he expected from the publication, which, as a bookselling speculation, was at first unsuccessful; and he was ruined by the advances he had made. Ultimately, he renounced his faith (real or pretended) in Joseph, who, in revenge, abused him in the newspapers as "a white-skinned negro," and a "lackey." (M. Illust. 34.) This looks as if he had been a dupe, and not in possession of any dangerous secrets. It is certain that he consulted Professor Anthon at New York on the subject of the mysterious plates; and that he had showed the Professor a specimen of the engravings, which Mr. Anthon describes as "evidently prepared by some one who had before him a book containing various alphabets, Greek and Hebrew letters, etc., the whole ending in a rude delineation of a circle decked with strange marks, and evidently copied after the Mexican Calendar given by Humboldt." ** Harris also stated his intention of selling his farm to provide funds for the translation and publication of these plates. The Professor vainly remonstrated, regarding him as the vieatim of roguery. Not long after, early in 1830, the Book of Mormon was published, Harris was employed in hawking it about for sale. He also signed a certificate, which is prefixed to the book, wherein he joins with two other witnesses in testifying the authenticity of the and revelation, as follows: --

"We declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes [sic] that we beheld, and saw the plates and the engravings thereon."

Eight other witnesses also testify that they had seen the plates, but without the angel. If we are not to consider all these as accomplices in the fraud, we must suppose that Smith had got some brass plates made, and had scratched them over with figures. No one else was allowed to see them; and Joseph informs us, that after he had "accomplished by them what was required at his hand,"... "according to arrangements, the messenger called for them, and he [the angel] has them in his charge until this day." (Autob. XIV.)

Although the sale of the "Book of Mormon" did not originally repay the cost of publication, yet it made a few converts. It was very soon "revealed" that these proselytes

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* The proofs that the "Book of Mormon," published by Smith, is identical with Spalding's "Manuscript Found," are conclusive. The identity is asserted in the depositions of Spalding's widow, of Spalding's brother, and of Spalding's partner, Henry Lake, the two latter of whom swear to their acquaintance with Spalding's manuscript. (See Bennett, 115.)

† "Our translation drawing to a close," says Smith, "we went to Palmyra, secured the copyright, and agreed with Mr. Grandon to print 5000 copies for the sum of 3000 dollars." (Autob. XIV.) This sum was supplied by Harris, in accordance with a "revelation" delivered in March, 1830, as follows: -- "I command thee that thou shalt not covet thine own property, but impart it freely to the printing of the Book of Mormon."... Impart a portion of thy property, yea, even part of thy lands.... Pay the debt thou hast contracted with the printer." (D. C. sec. 44.)

** Mr. Anthon's letter to Mr. Howe, Feb. 17, 1834.
 

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were bound to consecrate their property to the support of Joseph. Thus we find in a revelation of February, 1831: -- "It is meet. that my servant, Joseph Smith, Junior, should have a house built in which to live and translate." (D. C. sec. 13.) And again: -- "If ye desire the mysteries of my kingdom, provide for him food and raiment, and whatsoever thing he needeth." (D. C. sec. 14.) And his love for idleness was gratified by a revelation which commanded it: -- "In temporal labors thou shalt "not have streweth, for that is not thy calling." (D. C. sec. 9.) A singular announcement to be made by a prophet who soon after became the manager of a Bank, partner in a commercial house, Mayor of Nauvoo, General of Militia, and a candidate for the Presidency of the United States.

We see, however, from these revelations (which were all given within twelve months from the publication of the book) that the imposture had already expanded beyond its original dimensions in the mind of its author. At first, he only claims to have miraculously discovered a sacred record, hut does not himself pretend to inspiration. Soon, however, he proclaims that he is a prophet divinely commissioned to introduce a new dispensation of religion. And in April, 1830, he receives a revelation establishing him in that character, and commanding the "Church" to "give heed unto all his words and commandments." (D. C. sec. 46.) At the same time, it is announced that all existing sects are in sinful error; and their members are required to seek admittance by baptism into the new church of Joseph Smith. In accordance with this revelation, he proceeded to "organize the Church of Latter Day Saints." He and his earliest accomplice, Cowdery, baptized one another; and in the course of a month they baptized twenty or thirty other persons, including Smith's father and two brothers, who, from the first, took a profitable share in the imposture.

In the same year, the new sect was openly joined by one of its most important members, Sidney Rigdon, who had perhaps been previously leagued with Smith in secret. * This man had been successively a printer and a preacher; and in the latter capacity, he had belonged to several denominations. It is but too evident, from the impure practices of which he was afterwards convicted at Nauvoo, that he was influenced by none but the most sordid motives in allying himself to the Mormonites. lie was one of those adventurers, not uncommon in America, who are preachers this year and publicans the next, hiring alternately a tabernacle or a tavern. In point of education, however, Rigdon, though far from learned, was superior to his vulgar and ignorant associates. It was therefore revealed that he should take the literary business of the new partnership. (D. C. sec. 11.) Accordingly, the earlier portion of the "Doctrines and Covenants" (the Mormonite New Testament) was composed by him and he thus became the theological founder of the sect, so far as it had at that time any distinctive creed. For the "Book of Mormon" itself contains no novel dogmas, nor any statements which would be considered heretical by the majority of Protestants, except the condemnation of infant baptism, and the assertion of the perpetuity of miraculous gifts. † Smith had apparently left the work of Spalding unaltered, except by interpolating a few words on this latter subject, which were necessary to support his own supernatural stories. But Rigdon encouraged him to take a bolder flight. He announced the materialistic doctrines which have since been characteristic of the Sect he departed from the orthodox Trinitarianism which had been adopted in the "Book of Mormon; ** and to him may be probably attributed the introduction of baptism for the dead. Moreover, under his influence the constitution of the Mormonite Church. was remodelled. Joseph had begun by adopting the ordinary Presbyterian divisions; but now a more complex organization was introduced, and it was revealed that the true Church must necessarily possess all those officers who existed in the primitive epoch -- Apostles, Prophets, Patriarchs, Evangelists, Elders, Deacons, Pastors, Teachers; besides a twofold hierarchy of Priests, called by the respective names of Aaron and of Melchisedek. The object of this change was to give an official position to every active and serviceable adherent, and to establish a compact subordination throughout the whole body; an object in which no religious society except that of the Jesuits has more completely succeeded.

While rendering such services to his new associates, Rigdon did not neglect his private interests. He immediately obtained the second place in rank; and after a short time he compelled his accomplice to receive a revelation which raised bun to equality with the Prophet. (D. C. sec. 85.) He was thus enabled to claim his fair share in the spoil of dupes whom he so largely contributed to deceive.

Under these new auspices the Sect made rapid progress. But while Joseph continued

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* I. e. if we suppose that Rigdon was the person who had conveyed Spalding's MS. to Smith.

† It is a curious fact that the English Irvingites, who also hold the latter doctrine, sent a deputation with a letter, not long after the publication of the "Book of Mormon," to express their sympathy with Joseph Smith. The letter professes to emanate from "a Council of Pastors." (X V. 260.)

** Q. How many personages are there in the Godhead? -- Ans. "Two." (D. C. p. 47.)
 

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in the district where his youth was spent, there were many stumbling-blocks in his path. The indimation of his neighbors was naturally roused by the successful frauds of a man whom they had despised as a cheat and liar from his cradle. He vainly endeavored to disarm such feelings, by candidly avowing his past iniquities; those who had known him from boyhood were not easily persuaded to believe in his repentance. And since, in America, there is but a short step from popular anger to popular violence, it was his obvious policy to withdraw before the storm should burst. Rigdon had already made numerous converts in Kirtland, a town of Ohio; and a nucleus was thus formed to which new proselytes might be gathered in sufficient numbers to defend their masters and themselves. Hither, therefore, Joseph removed, early in 1831. But though Kirtland was for some years the centre of his operations, yet he never intended to make it his permanent abode. He already perceived, that to avail himself fully of the advantage of his position, he must assemble his disciples in a commonwealth of their own, where no unbeliever should intrude to dispute his supremacy. This was impossible in the older States of the Union, but it appeared quite practicable on the Western frontier. There land could be bought for next to nothing, in a territory almost uninhabited; and it might be reasonably presumed that a few thousand converts once established, and constantly reinforced by the influx of new proselytes, might maintain themselves against any attack which was likely to be made upon them. Acting on these views, Smith and Rigdon, after a tour of inspection, selected a site on the borders of the wilderness, which was recommended by richness of soil and facilities of water carriage. Joseph immediately put forth a string of revelations, which declared that "Zion" was in Jackson County, Missouri, and commanded all the "Saints" to purchase land at the sacred spot, and hasten to take possession of their inheritance. (D. C. sec. 66. to sec. 73.)

Within a few months no less than twelve hundred had obeyed the call, and employed themselves with all the energy of American backwoodsmen in cultivating the soil of the new Jerusalem. These converts were mostly from the Eastern States, and seemed to have been, in habits and character, superior to the common run of squatters. Colonel Kane, who visited them at a later period, contrasts them favorably as "persons of refined an(l cleanly habits and decent language" with the other "border inhabitants of Missouri -- the vile scum which our society, like the great ocean, washes upon its frontier shores." They seem to have consisted principally of small farmers, together with such tradesmen and mechanics as are required by an agricultural colony. Nor were they without considerable shrewdness and intelligence in secular matters, however inconsistent we may think their credulity with common sense. By their axes. and their ploughs, the forest soon was turned into a fruitful field; their meadows were filled with kine, and their barns with sheaves. Unfortunately for themselves, they did not unite prudence with their industry. They were too enthusiastically certain of their triumph, to temporize or conciliate. Their prophet had. declared that Zion should be established, and should put down her enemies under her feet. Why, then, should they hesitate to proclaim their anticipations? They boasted openly that they should soon possess the whole country, and that the unbelievers should be rooted out from the land. These boasts excited the greatest indignation, not unaccompanied by some fear; for the old settlers saw the number of their new neighbors increasing weekly, and knew that their compact organization gave them a power more than proportionate to their numerical strength. Legally, however, there were no means of preventing these strangers from accomplishing their intentions. For every citizen of the Union had an undoubted right to buy land in Jackson County, and to believe that Joseph Smith, Junior, was a prophet. But in America, when the members of a local majority have made. up their minds that a certain course is agreeable to their interests or their passions, the fact that it is illegal seldom prevents its adoption. The Jacksonians knew that they had at present a majority over Mormonites, and they resolved to avail themselves of this advantage before it was too late, lest, in their turn, they should be outnumbered, and thereby be liable to those pains and penalties which are the portion of a minority in the Great Republic. The citizens of the county therefore convened a public meeting, wherein they agreed upon the following (among other) resolutions: --

"That no Mormon shall in future move and settle in this country.

That those now here who shall give a pledge within a reasonable time to remove out of the country, shall be allowed to remain unmolested until they have sufficient time to sell their property.

That the editor of 'The Star,' (the Mormon paper) be required forthwith to discontinue the business of printing in this county.

That those who fail to comply with these requisitions, be referred to their brethren who have the gifts of divination and unknown tongues to inform them of the lot that awaits them.

These resolutions were at once communicated to the Mormon leaders; but, as they did not immediately submit the meeting unanimously
 

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resolved to raze to the ground the office of the obnoxious newspaper. This resolution was forthwith carried into effect, and the Mormon "Bishop" (a creature of Smith's, who presided in his absence), was tarred and feathered, -- an appropriate punishment enough, which had also been administered to his master, not long before, by a mob in Ohio.

Notwithstanding these hostile demonstrations, the Mormons could not bring themselves to leave their newly-purchased lands without resistance. They appealed to the legal tribunals for redress, and organized a militia, which maintained for some time a guerrilla warfare against their antagonists. At length, however, they were overpowered by numbers, and abandoned their beloved Zion. But most of them found refuge in the adjoining counties, where they gradually acquired fresh property, and continued for four years in tranquillity.

Meanwhile their prophet had remained snugly established at Kirtland, which he wisely judged a more desirable home than the wild land of Zion, till the latter should be comfortably colonized by his adherents. Hence he sent out his "apostles" and "elders" in all directions to make proselytes, which they continued to do with great success. The first duty imposed on all converts was the payment of tithing to the "Church." (D. C. sec. 107.) And those who received the commands of Joseph as the voice of God, did not hesitate to furnish this conclusive proof of the reality of their faith. On the strength of the capital thus placed at his disposal, Smith established at Kirtland a mercantile house and a bank. We find from his autobiography, that the whole Smith family were at liberty to draw without stint from their common stock; and their ill-gotten gains were squandered as recklessly as might have been expected. Embarrassment ensued, and several revelations called upon the saints for money to prop the Prophet's credit. * At length the crash came. The firm failed, the bank stopped payment, and the managers were threatened with a prosecution for swindling. To escape the sheriff's writ, Smith and Rigdon were obliged to fly by night; and they took refuge among their followers in Missouri.

This occurred in the autumn of 1837, four years after the expulsion of the saints from Zion. That expulsion had painfully falsified the prophecies of Smith, who had so completely committed himself to the successful establishment of his people in the spot which he had first chosen, that he did not acquiesce in their abandoment of it without a struggle. In February, 1834, soon after their ejectment, he had promised their immediate restoration in the following revelation: --

Verily I say unto you, I have decreed that your brethren which have been scattered shall return... Behold the redemption of Zion must needs come by power. Therefore I will raise up unto my people a man who shall lead them like as Moses led the children of Israel... Verily I say unto you that my servant Baurak Ale is the man... Therefore let my servant Baurak Ale say unto the strength of my house, my young men and the middle aged, gather yourselves together unto the land of Zion ... And let all the churches send up wise men with their monies, and purchase lands as I have commanded them. And, inasmuch as mine enemies come against you, to drive you from my goodly land which I have consecrated to be the land of Zion,... ye shall curse them and whomsoever ye curse I will curse.... It is my will that my servant Parley Pratt, and my servant Lyman Wight, should not return until they have obtained companies to go up unto the land of Zion, by tens, or by twenties, or by fifties, or by an hundred, until they have obtained to the number of five hundred, of the strength of my house. Behold this is my will; but men do not always do my will; therefore, if you cannot obtain five hundred, seek diligently that peradventure you may obtain three hundred, and if ye cannot obtain three hundred, seek diligently that peradventure ye may obtain one hundred. (D. C. sec. 101.)

By such efforts a volunteer force of 150 men had been raised, and had marched from Kirtland in June 1834, to reinstate the saints in their inheritance. ** Joseph also, who, to do him justice, seems not to have lacked physical courage, had marched at their head; though why he superseded" Baurak Ale," the divinely-appointed Moses of the host, we are not informed. The little force had safely reached their brethren in Missouri; but the Prophet, finding they were not strong enough to effect their purpose, had disbanded them without fighting, and had himself returned to Kirtland, where he had remained till the commercial crisis which we have just mentioned. When thus finally driven to take refuge among his followers, Smith found them in a very critical position. Four years had passed since their expulsion from Zion, and they had established themselves in greater numbers than before, in the countries bordering on that whence they had been driven. They had cultivated the soil with perseverance and success, were daily increasing in wealth, and had built two towns (or cities, as they called them) Diahman and Far-west. But their prudence had not grown with their prosperity. They thought themselves a match for their enemies, and fearlessly provoked them by repeating

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* See "Smith's Autobiography," under date of March, 1834.

** See M. Star, XV 69. 205.
 

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their former boasts. The Prophet's arrival added fuel to the flame. The disgraceful failure of his prophecies still rankled in his mind. He declared publicly among his disciples, that "he would yet tread down his enemies, and trample on their dead bodies;" and that, "like Mohammed, whose motto was the Koran or the sword, so "should it be eventually, Joseph Smith or the sword." * These and similar facts were disclosed to the Missourians by apostate Mormons, and excited great exasperation. At length a collision occurred at a county election, and open warfare began. For some weeks the contest was maintained on equal terms, and both parties burnt and destroyed the property of their antagonists with no decisive result. But, finally, the Governor of Missouri called out the militia of the State, nominally, to enforce order, but really to exterminate the Mormons. They were unable to resist the overwhelming force brought against them, and surrendered almost at discretion, as appears from the following terms which they accepted: First, To deliver up their leaders for trial; secondly, To lay down their arms; thirdly, To sign over their properties, as an indemnity for the expenses of the war; and lastly, To leave the State forthwith. The spirit in which this last condition was enforced will appear from the conclusion of an address delivered to the Mormons by General Clark, the commander of the hostile forces: --

Another thing yet remains for you to comply with -- that you leave the State forthwith. Whatever your feelings concerning this affair; whatever your innocence; it is nothing to me. The orders of the governor to me were that you should be exterminated; and had your leader been given up, and the treaty complied with, before this you and your families would have been destroyed, and your houses in ashes.

The result of this contest seemed likely to be fatal to the Prophet, who was given up to the State authorities, to be tried on charges of treason, murder, and felony, arising out of the war. But he contrived to escape from his guards, and thus avoided, for the time, the justice of a border jury. He fled to Illinois, where he found the remnant of his persecuted proselytes, who had been compelled to cross the bleak prairies, exposed to the snowstorms of November, with no other shelter than their waggons for sick and wounded, women and children. 12,000 of these exiles crossed the Mississippi, which separates the States of Missouri and Illinois. By the citizens of the latter they were received with compassionate hospitality, and relieved with gifts of food and clothing.

In a wonderfully short time the sect displayed once more its inherent vitality, and that strength which springs from firm union and voluntary obedience. Soon its numbers were increased by the arrival of proselytes to 15,000 souls. For the third time they gathered themselves together in a new settlement, and built the town of Nauvoo in a strong position on the banks of the Mississippi, which nearly surrounds the peninsula selected for their capital. In eighteen months the city contained 2,000 houses. The prairies were changed into corn-fields, the hills covered with flocks and herds, and steamers landed merchandise and colonists upon wharves which had superseded the aboriginal marsh. Here the Mormonites seemed at last securely established in a commonwealth of their own, and Joseph was permitted, for five years, to enjoy the rich fruits of his imposture undisturbed. The wealth at his disposal was continually increasing, both from the tithing of his old converts (which augmented with their growing property), and from the contributions of new proselytes. These were now flowing in, not only from the United States, but even from Europe. In 1837, a mission had been sent to England, and the Mormon apostles baptized 10,000 British subjects before the Prophet's death. New revelations summoned all these converts to Nauvoo, bringing with them "their gold, their silver, and their precious stones." (D. C. sec. 103.) A mansion house was begun, where the Prophet and his family were to be lodged and maintained at the public cost. "Let it be built in my name, and let my servant Joseph Smith and his house have place therein from generation to generation, saith the Lord; and let the name of the house be called the Nauvoo House, and let it be a delightful habitation for man." (D. C. see. 103.) But, while thus providing for his own comfort, Joseph was careful to divert the attention of his followers from his private gains by a public object of expenditure, which might seem to absorb the revenues under his charge. As he had before done at Kirtland, so now at Nauvoo he began the building of a temple. But this was to be on a far grander scale than the former edifice, and was to be consecrated by the most awful ceremonies. For here alone (so it was revealed) could the rite of baptism for the dead be efficaciously perform. (D. C. sec. 103.) The foundation of this temple was laid with military and civil pomp early in 1841.

Meanwhile the State of Illinois had granted a charter of incorporation to the city of Nauvoo,

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* The above statements are in an affidavit (given in "Mormonism Illustrated") made in Oct. 1838, and countersigned by Orson Hyde, who is now the chairman of the Apostolic College. Whether he was then a renegade, who has since repented; or whether he made these confessions under compulsion, we have no information.
 

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and Joseph Smith was elected Mayor. Moreover, the citizens capable of bearing arms were formed into a well-organized militia, to which weapons were supplied by the State. This body of troops, which was called the Nauvoo Legion, was perpetually drilled by the Prophet, who had been appointed its commander, and who thenceforward adopted the style and title of "General Smith." On all public occasions it was his delight to appear on horseback in full uniform at the head of his little army, which consisted of about 4,000 men, * and was in a state of great efficiency. An officer who saw it reviewed in 1842, says of it, "Its evolutions would do honor to any body of armed militia in the States, and approximate very closely to our regular forces." (M. Illust. 115.) The "Inspector-General" of the legion was a General Bennett, who had served in the United States army. His correspondence with Joseph is one of the most curious illustrations of the Prophet's character. Bennett offers his services in a letter wherein he avows entire disbelief in Smith's religious pretensions, but, at the same time, declares himself willing to assume the outward appearance of belief. He had gone so far as to submit to Mormon baptism, which he calls "a glorious frolic in the clear blue ocean, with your worthy friend Brigham Young."

Nothing of this kind (he adds,) would in the least attach, me to your person and cause. I am capable of being a most undeviating friend, without being governed by the smallest religious influence.... I say, therefore, go ahead. You know, Mohammed had his right hand man. The celebrated T. Brown, of New York, is now engaged in cutting your head on a beautiful carnelian stone, as your private seal, which will be set in gold to your order, and sent to you.... Should I be compelled to announce in this quarter that I have no connection with the Nauvoo Legion, you will, of course, remain silent.... I may yet run for a high office in your State, when you would be sure of my best service in your behalf. Therefore a known connection with you would be against our mutual interest.

To this candid proposal Smith replied in a letter which affects to rebuke the skepticism of Bennett; but, so fur was he from feeling any real indignation at the proposed partnership in imposture, that he consents to the request about the Legion, and accepts the offered bribe as follows: --

As to the private seal you mention, if sent to me I shall receive it with the gratitude of a servant of God, and pray that the donor may receive a reward in the resurrection of the just.

Every year now added to the wealth and population of Nauvoo, and consequently to the security of its citizens and the glory of its Mayor. Smith's head was so far turned by his success, that in 1844 he offered himself as a candidate for the Presidency of the Union. Probably, however, this proceeding was only meant as a bravado. In Nauvoo itself he reigned supreme, and opposition was put down by the most summary proceedings. The contributions of his votaries and the zeal of their obedience, fed fat his appetite for riches and power. Nor was he restrained from the indulgence of more sensual passions, which ease and indolence had bred. In July 1843, he received a revelation authorizing him, and all those whom he should license, to take an unlimited number of wives. ** This document is too long to quote in full, but the manner in which it silences the remonstrances of Smith's wife is too curious to be omitted: --

Let mine handmaid, Emma Smith, receive all those who have been given unto my servant Joseph, and who are virtuous and pure before me.... Therefore it shall be lawful in me if she receive not this law, for him to receive all things whatsoever I the Lord his God will give him.... And he is exempt from the law of Sarah, who administered unto Abraham according unto the law, when I commanded Abraham to take Hagar to wife.

On this revelation Smith and his chief adherents proceeded to act. But they at. first concealed the innovation under a profound mystery; and during ten years it .was only communicated privately to the initiated, and its very existence continued unknown to the. majority of the sect. Not many months have yet passed since the Mormon leaders have decided on a bolder policy, and have publicly avowed this portion of their system. Their present audacity, indeed, is more strange than their former reserve; considering that the consequences of the original invention of this new code of morals were fatal to the Prophet, and disastrous to the Church. For, though the revelation was concealed, the practices which it sanctioned were not easily hidden, especially when some months of impunity had given boldness to the perpetrators. Several women whom Joseph and his "apostles" had endeavored to seduce, declined their proposals, and disclosed them to their relatives. These circumstances roused into activity a latent spirit of resistance which had. for some time been secretly gathering force. The malcontents now ventured to establish an opposition paper, called the" Expositor;" and published, in its first number, the affidavits of sixteen women, who alleged that Smith, Rigdon, Young, and others, had invited them to enter into a secret and illicit connection, under the title of spiritual

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* Spencer, p. 237.

** This revelation is printed in full in "M. Star," XV. p. 5.
 

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marriage. This open and dangerous rebellion was put down forthwith, by the application of physical force. Joseph Smith ordered a body of his disciples to "abate the nuisance;" and they razed the office of the" Expositor" to the ground. The proprietors fled for their lives, and, when they reached a place of safety, sued out a writ from the legal authorities of Illinois, against Joseph and Hiram Smith, as abettors of the riot. The execution of the warrant was resisted by the people and troops of Nauvoo, under the Prophet's authority. On this, the governor of the state called out the militia to enforce the law, and required that the two brothers should be given up for trial Joseph had now only the alternative of war or submission. But hostilities would have been hopeless, for his troops only amounted to 4,000 men, while the militia of the state numbered 80,000. * He therefore thought it the wiser course to surrender, especially as the governor pledged his honor for the personal safety of the prisoners. They were accordingly committed to the county gaol at Carthage. A small body of troops was left to defend the prison; but they proved either inadequate or indisposed to the performance of their duty.

The popular mind of Illinois was at this time strongly excited against the Mormonites. The same causes which had led to their expulsion from Zion and from Missouri were again actively at work. Their rapid growth, and apparently invincible elasticity in rising under oppression, had roused even more than the former jealousy. It seemed probable that before long the influx of foreign proselytes might raise the Prophet to supremacy. Why not use the power which the circumstances of the moment placed in their hands, take summary vengeance on the impostor, and forever defeat the ambitious schemes of his adherents? Under the influence of such hopes and passions, a body of armed men was speedily collected, who overpowered the feeble guard, burst open the doors of the gaol, and fired their rifles upon the prisoners. A ball killed Hiram on the spot; when Joseph, who was armed with a revolver, after returning two shots attempted to escape by leaping the window; but he was stunned by his fall, and, while still in a state of insensibility, was picked up and shot by the mob outside the gaol. He died June 27th, 1844, in the thirty-ninth year of his age.

Thus perished this profligate and sordid knave, by a death too or his deserts. In England he would have been sent to the treadmill for obtaining money on false pretences. In America he was treacherously murdered without a trial; and thus our contempt for the victim is changed into horror for his executioners. The farce which he had played should not have been invested with a factitious dignity by a tragic end. Yet, when we consider the audacious blasphemies in which he had traded for so many years, and the awful guilt which he had incurred in making the voice of heaven pander to his own avarice and lust, we cannot deny that in his punishment the wrath of lawless men fulfilled the righteousness of God. Secure in the devotion of his armed disciples, and at an age when he could still look forward to a long life of fraud, luxury, and ambition, he had exclaimed: "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." But the sentence had gone forth against him: "Thou fool, this night thy soul shall be required of thee."

To call such a man a martyr is an abuse of language which we regret to find in a writer so intelligent as Mr. Mayhew. A martyr is one who refuses to save his life by renouncing his faith. Joseph Smith never had such an option given him. We doubt not that if he could have escaped from, the rifles of his murderers by confessing his imposture, he would have done so without hesitation; and would the next day, have received a revelation, directing the faithful to seek safety in recantation when threatened by the Gentiles. But his enemies knew him too well to give him such an opportunity.

We must also protest against the attempt to represent this vulgar swindler as a sincere enthusiast., "There is much in his later career," says Mr. Mayhew, "which seems to. prove that he really believed what he asserted -- that he imagined himself the inspired of heaven ... and the companion of angels." The reason given for this charitable hypothesis is, that "Joseph Smith, in consequence of his pretensions to be a seer and prophet, lived a life of continual misery and persecution;" and that if he had not been supported by "faith in his own high pretensions and divine mission, he would have renounced his unprofitable and ungrateful task and sought refuge in private life and honorable industry." The answer to such representations is obvious: First, so far from Joseph's scheme being "unprofitable," it raised him from the depths of poverty to unbounded wealth. Secondly, he had from his earliest years shrunk from "honorable industry," and preferred fraud to work. Thirdly, so far from his having lived in "continual misery and persecution," he gained by his successful imposture the means of indulging every appetite and passion. During the fourteen years which intervened between his invention of Mormonism and his death, the only real persecution which he suffered was when his bankruptcy at Kirtland compelled him to share the fortunes of his followers in Missouri. And as to the risks.

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* Spencer, p. 236, 237. (Mr. Spencer was resident at the time in Nauvoo.)
 

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of life and limb to which he was exposed, they were nothing to those which every soldier encounters for a shilling a-day.

It is inexplicable how any one who had ever looked at Joseph's portrait, could imagine him to have been by possibility an honest man. Never did we see a face on which the hand of Heaven had more legibly written -- rascal. That self-complacent simper, that sensual mouth, that leer of vulgar cunning, tell us at one glance the character of their owner. Success, the criterion of fools, has caused many who ridicule his creed to magnify his intellect. Yet we can discover in his career no proof of conspicuous ability. Even the plan of his imposture was neither original nor ingenious. It may be said that, without great intellectual power, he could not have subjected so many thousands to his will, nor formed them into so flourishing a commonwealth. But it must be remembered that when subjects are firmly persuaded of the divinity of their sovereign, government becomes an easy task. Even with such advantages, Smith's administration was by no means successful. He was constantly involved in difficulties which better management would have avoided, and which the policy of his successor has overcome. We are inclined to believe that the sagacity shown in the construction of his ecclesiastical system belonged rather to his lieutenants than to himself; and that his chief, if not his only talent, was his gigantic impudence. This was the rock whereon he built his church; and his success proves how little ingenuity is needed to deceive mankind.

The men of Illinois imagined that the death of the false prophet would annihilate the sect; and the opinion was not unreasonable. For it seemed certain that there would be a contest among the lieutenants of Joseph for his vacant throne; and it was probable that the Church would thus be shattered into fragments mutually destructive. Such a contest, indeed, did actually occur; and four claimants -- Sidney Rigdon, William Smith, Lyman Wight, and Brigham Young -- disputed the allegiance of the faithful. But the latter was unanimously supported by the Apostolic College, of which he was chairman. This body was obeyed by the great majority of the inhabitants of Nauvoo; and a general Council of the Church, summoned about six weeks after Joseph's death excommunicated the other pretenders, and even ventured to "deliver over to Satan" the great Rigdon himself although their Sacred Books declared him equal with the Prophet; who had, however, latterly shown a disposition to slight and humble him. The Mormons throughout the world acquiesced in this decision; and Brigham Young was established in the post of "Seer, Revelator, and President of the Latter Day Saints."

The first months of the new reign were tolerably peaceful. The enemies of Zion were satisfied with the fatal blow they had dealt; and the saints were suffered to gather the harvest of that year without disturbance. But in the following winter it became evident to the independent electors of Illinois that the sect, far from being destroyed, was becoming more formidable than ever. New emigrants still continued to pour into Nauvoo, and the temple was daily rising above the sacred hill in token of defiance. Exasperated by these visible proofs of their failure, the inhabitants of the nine adjoining counties met together, and formed an alliance for the extermination of their detested neighbors.

Henceforward it was evident that while the Mormons continued to inhabit Nauvoo, they must live in a perpetual state of siege, and till their fields with a plough in one hand and a rifle in the other. Moreover, experience had shown that elements of disunion existed even among themselves. So long as they were established in any of the settled States, they could not exclude unbelievers from among them. There must always be Gentile strangers who would intrude among the saints for lucre's sake, and form a nucleus around which disappointed or traitorous members might rally, and create internal conflict. This could only be avoided by the transplantation of the Mormon commonwealth beyond the reach of foreign contact. Actuated by these reasons, the leaders who met to deliberate on the steps demanded by the crisis, came to a decision which, adventurous as it seemed, has proved no less wise than bold. They resolved to migrate in a body, far beyond the boundaries of the United States, and to interpose a thousand miles of wilderness between themselves and the civilized world. In the fastnesses of the Rocky Mountains, the Alps of North America, they determined to seek that freedom, civil and religious, which was denied them by their countrymen. In a hymn composed for the occasion, they express this Phocaean resolution as follows: --

We'll burst off all our fetters,
  and break the Gentile yoke,
For long it has beset us,
    but now it shall be broke.
    No more shall Jacob bow his neck;
    Henceforth he shall be great and free
    In Upper California.
    Oh, that's the land for me!
    Oh, that's the land for me!
          (Hymns, 353.)

Their decision was announced to the saints throughout the world by a General Epistle, which bears date Jan. 20, 1846. It was also communicated to their hostile neighbors, who agreed to allow the Mormons time to sell their
 

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property, on condition that they should leave Nauvoo before the ensuing summer. A pioneer party of sixteen hundred persons started before the conclusion of winter, in the hope of reaching their intended settlement in time to prepare a reception for the main body by the close of autumn. But the season was unusually cold, and their supply of food proved inadequate. Intense suffering brought on disease, which rapidly thinned their numbers. Yet the survivors pressed on undauntedly, and even provided for their friends who were to follow, by laying out farms in the wilderness, and planting them with grain. Thus they struggled onwards, from the Mississippi to the Missouri, on the banks of which they encamped, beyond the limits of the States, not far from the point of its junction with its great tributary, the Platte. They had resolved to settle in some part of the Californian territory, which then belonged to Mexico; and it happened that at this time the Mexican war having begun, the Government of the Union wished to march a body of troops into California, and invited the Mormon emigrants to furnish a body of five hundred volunteers for the service. This requisition is now represented by the Mormons as a new piece of persecution. Yet they complied with it at the time without hesitation, and five hundred of their number were thus conveyed across the continent at the expense of Government; arid yet rejoined their brethren among the Rocky Mountains in the following summer, alter having discovered the Californian gold diggings on their way. As no compulsion was exercised, it is evident that the Mormon leaders must have judged it expedient thus to diminish their numbers, which were at that time too great for their means of support. But it is admitted by Captain Stansbury (the officer employed by the United States in the survey of Utah) that the drain of this Mexican battalion prevented the remainder of the pioneers from reaching the mountains that season. They, therefore, formed an encampment on the banks of the Missouri, where they were joined in the course of the summer and autumn by successive parties from Nauvoo. Meanwhile, those who had remained in the city occupied themselves, during the precarious truce which they enjoyed, in finishing their temple. This building, the completion of which h ad been invested with a mysterious importance by the revelations of their prophet, was a huge and ugly pile of limestone, strongly resembling Bloomsbury Church. But as it was far superior in architectural pretensions to any of the meeting-houses in the neighboring States, it was looked upon in the West as a miracle of art. The Mormon High Priests returned from their frontier camp to consecrate it on the day of its completion, in May, 1846.

The following sample of the consecration service will probably satisfy our readers: --

Ho, ho! for the Temple's completed,
   The Lord hath a place for His head;
The priesthood in power now lightens
   The way of the living and dead.
See, see! 'mid the world's dreadful splendors,
   Christianity folly, and sword,
The Mormons, the diligent Mormons,
   Have reared up this House to the Lord.
(Hymns, 333.)

This ceremony had a disastrous influence on the fortunes of the remaining citizens. "It was construed," says Colonel Kane, "to indicate an insincerity on the part of the Mormons as to their stipulated departure or at least a hope of return; and their foes set upon them with renewed bitterness * * * A vindictive war was waged upon them, from which the weakest fled in scattered parties, leaving the rest to make a reluctant and almost ludicrously unavailing defence till the 17th of September, when 1625 troops entered Nauvoo, and drove forth all who had not retreated before that time."

Thus, once more, the lawless tyranny of a majority trampled down the rights of a minority. These instances of triumphant outrage, which have recurred so often in our narrative, are not only striking as pictures of American life, but may also furnish an instructive warning to some among ourselves. They force upon u~ the conclusion that laws are not more willingly obeyed because made by universal suffrage. They teach us that in those communities where every man has an equal share in legislation, the ordinances of the legislature are treated with a contemptuous disregard, for which the history of other nations can furnish no precedent. The mob, knowing that they can enact laws when they please, infer that they may dispense with that formality at discretion, and accomplish their will directly, without the intermediate process of recording it in the statute-book. They can make the law, therefore they may break the law; as the barbarous Romans claimed the right of killing the sons they had begotten.

We must refer to Colonel Kane for a picturesque account of the appearance of Nauvoo after its desertion, and of the sufferings of its helpless citizens who were driven across the Mississippi by their foes. It was with pain and toil that these last unfortunate exiles reached the camp of their brethren. "Like the wounded birds of a flock fired into towards nightfall, they came straggling on with faltering steps, many of them without bag or baggage, all asking shelter or burial, and forcing a fresh repatriation of the already divided rations of their friends." At last, towards the close of autumn, all these emigrants had rejoined the
 

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main body in the valley of the Missouri. And there they prepared to meet the severity of winter, in the depth of an Indian wilderness. The stronger members of the party had employed the summer in cutting and storing hay for the cattle, and in laying up such sup plies of food as they could obtain. But these labors had been interrupted by a destructive fever, bred by the pestilential vapors of the marshy plain, which decimated their numbers. When winter came upon them they were but ill-prepared to meet it. For want of other shelter, they were fain to dig caves in the ground, and huddle together there for warmth. Many of the cattle died of starvation, and the same fate was hardly escaped by the emaciated owners.

At length the spring came to relieve their wretchedness. Out of twenty thousand Mormons who had formed the population of Nauvoo and its environs, little more than three thousand were now assembled on the Missouri. Of the rest, many had perished miserably, and many had dispersed in search of employment, to await a more convenient season for joining friends. The hardiest of the saints who still adhered to the camp of Israel, were now organized into a company of pioneers: and they set out, to the number of 143 men, up the valley of the Platte, to seek a home among the Rocky Mountains. They carried rations for six months, agricultural implements, and seed grain, and were accompanied by the President and his chief counsellors. After a three month's journey they reached the valley of the Great Salt Lake, on the 21st of July. And here they determined to bring their wanderings to a close, and to establish a "Stake of Zion." * But they had small time to rest from their fatigues. Immediately on their arrival a fort was erected to secure them against the Indians, with log houses opening upon a square, into which they drove their cattle at night. "In five days a field was consecrated, fenced, ploughed, and planted." (G. 134.) Before the autumn they were rejoined by their brethren whom they had left on the Missouri. This large body, consisting of about three thousand persons, including many women and children, journeyed across the unknown desert with the discipline of a veteran army. Colonel Kane, who had been an eye-witness, describes with admiration

The strict order of march, the unconfused closing up to meet attack, the skillful securing of cattle upon the halt, the system with which the watches were set at night to guard the camp.... Every ten of their wagons was under the care of a captain; this captain of ten obeyed a captain of fifty; who in turn obeyed a member of the High Council of the Church.

By the aid of this admirable organization, they triumphed over the perils of the wilderness; and after a weary pilgrimage of a thousand miles, came at last within view of their destined home. The last portion of their route, which led them into the defiles of the mountains, was the most difficult: --

When the last mountain has been crossed, the road passes along the bottom of a deep ravine, whose scenery is almost of terrific gloom. At every turn the overhanging cliffs threaten to break down upon the river at their base. At the end of this defile, which is five miles in length, the emigrants come abruptly out of the dark pass into the lighted valley, on a terrace of its upper table land. A ravishing panoramic landscape opens out below them, blue, and green, and gold, and pearl; a great sea with hilly islands; a lake; and broad sheets of grassy plain; all set as in a silver-chased cup, within mountains whose peaks of perpetual snow are burnished by a dazzling sun.

The sympathy which we so freely give to the shout of the ten thousand Greeks, hailing the distant waters of the Euxine, we cannot refuse to the rapture of these Mormon pilgrims, when at last they beheld the promised land from the top of their transatlantic Pisgah. Nor is it wonderful that their superstition discovered in the aspect of their new inheritance an assurance of blessing; for the region which they saw below them bears, in its geographical features, a resemblance singularly striking to the Land of Canaan. The mountain lake of Galilee, the Jordan issuing from its waves, and the salt waters of the Dead Sea, where the river is absorbed and lost, have all their exact parallels in the territory of Utah. Here surely was the portion of Jacob, where the wanderings of Israel might find rest!

The arrival of these wayworn exiles, together with that of the disbanded volunteers from California raised the number of the colony to nearly four thousand persons. The first thing needful was to provide that this multitude should not perish for lack of food. "Ploughing and planting," says Captain Stansbury, "continued throughout the whole winter, and until the July following by which time a line of fence had been constructed enclosing upwards of six thousand acres, laid down in crops, besides a large tract of pasture land." But, notwithstanding all their industry, the colonists were on the brink of starvation during the first winter. There is very little game in the country, and they were reduced to the necessity of feeding on wild roots

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* All the Mormon settlements are called "Stakes of Zion" to distinguish them from Jackson County, Missouri, which is "Zion." This is ultimately to be reconquered by the saints, and thus Joseph's prophecy (which their expulsion seemed to falsify), is to be fulfilled. Meanwhile when speaking popularly, they apply the term Zion to Utah.
 

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and on carrion; and even tore off the hides with which they had roofed their cabins, to boil them down into soup. "When we clambered the mountains," says one of them, "with the Indians to get leeks, we were sometimes too feeble to pull them out of the ground." (XV. 387.) This bitter season, however, saw the last of their sufferings; an abundant harvest relieved their wants; and since that time their agriculture has been so successful, that they have raised enough, not only for home consumption, but for the demand of the numerous emigrants who are constantly passing through their settlements to the gold diggings of California. The engineers of the Central government who surveyed their territory, state, that although the soil capable cultivation bears a very small proportion to that which (for want of water) is doomed to sterility, yet the strip of arable land along the base of the mountains makes up, by its prodigious fertility, for its small extent (S. 141.); and that it would support, with ease, a million of inhabitants. (G. 18.) This question is of primary importance, because a country so distant from the sea, and so far from all other civilized states, must depend entirely on its own resources. There must be a constant danger lest an unfavorable season should be followed by a famine. Against such a calamity, however, some provision is made by accumulating large quantities of grain in public storehouses, where the hierarchical government deposits the tithes which it receives in kind.

In physical prosperity, the new commonwealth, which is still (in 1854) only in the sixth year of its foundation, has advanced with rapidity truly wonderful; especially when we consider the disadvantages under which it is placed, by the fact that every imported article has to be dragged by land carriage for a thousand miles over roadless prairies, bridgeless rivers, and snow-clad mountains. Thus reduced to self-dependence, we can imagine the straits to which the first emigrants were brought for want of those innumerable comforts of civilized life which cannot be extemporized, and need cumbersome machinery for their manufacture. We can understand why, even after some years of settlement, the new citizens complained that nineteen-twentieths of the most common articles of clothing and furniture were not to be procured among them at any price. (XV. 395.) But before their steady energy, such difficulties have gradually vanished. When the colony had barely reached its fifth birthday, besides their agricultural triumphs already mentioned, they had completed an admirable system of irrigation, had built bridges over their principal rivers, and possessed iron-works and coal-mines, a factory of beet-sugar, a nail-work, and innumerable sawing-mills; and had even sacrificed to the graces by a "manufactory of small-tooth combs!" (XV. 418. and 437.) Regular mails were established with San Francisco on the Pacific, and New York on the Atlantic; public baths were erected, and copiously supplied by the boiling springs of the volcanic region, affording to the citizens that whole some luxury so justly appreciated by the ancients and so barbarously neglected by the moderns. They were even beginning to cultivate the arts and sciences, more American. They had founded a "University" in their capital, where one of the apostles gives lectures on astronomy, wherein he overthrows the Newtonian theory. (G. 82.) They had sculptured a monument to the memory of Washington. They had laid the foundation of a temple which is to surpass the architectural splendors of Nauvoo. They had reared a Mormon Sappho, who officiates as the laureate of King Brigham. Nay, they had even organized a dramatic association, which acts tragedies and comedies during the season.

Meanwhile, their population had increased by immigration from 4,000 to 30,000, of whom 7,000 were assembled in the city of Salt Lake, their capital. The rest were scattered over the country to replenish the earth and to subdue it. This task they undertake, not with the desultory independence of isolated squatters, but with a centralized organization, the result of which, in giving efficiency to the work of energetic men, has astonished (says Captain Stansbury) even those by whom it has been effected. He adds --

The mode which they adopt for the founding of a new town is highly characteristic. An expedition is first sent out to explore the country, with a view to a selection of the best site. An elder of the church is then appointed to preside over the band designated to make the first improvement. This company is composed partly of volunteers, and partly of such as are selected by the Presidency, due regard being had to a proper intermixture of mechanical artisans to render the expedition independent of all aid from without. (S. 142.)

But the effects of this system will be better understood by quoting the following letter of an emigrant, who thus describes the foundation of one of the most important of these new settlements.

In company of upward of an hundred wagons, I was sent on a mission with G. A. Smith, one of the Twelve, to Iron County, 270 miles south of Salt Lake, in the depth of winter, to form a settlement in the valley of Little Salt Lake, (now Parowan), as a preparatory step to the manufacturing of iron. -- After some difficulty in getting through the snow, we arrived safe and sound in the valley. After looking out a location, we formed our wagons into two parallel lines, some seventy paces apart; we then took the wheels and planted them about a couple of paces
 

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from each other, so securing ourselves that we could not easily be taken advantage of by any unknown foe. This done, we next cut a road up the canon, [ravine], opening it to a distance of some eight miles, bridging the creek in some five or six places, making the timber and poles, of which there is an immense quantity, of easy access. We next built a large meeting house, two stories high, of large pine trees all neatly jointed together. We next built a square fort, with a commodious cattle yard inside the enclosure. The houses built were some of hewn logs, and some of adobies (dried bricks) all neat and comfortable. We next enclosed a field, five by three miles square, with a good ditch and pole fence. We dug canals and water ditches to the distance of thirty or forty miles. One canal to turn the water of another creek upon the field, for irrigating purposes, was seven miles long. We built a saw-mill and grist-mill the same season. I have not time to tell you half the labors we performed in one season. Suffice it to say that when the Governor came along in the spring, he pronounced it the greatest work done in the mountains by the same amount of men. (XV 458.)

We must not be tempted to linger too long on this part of our subject, or we might illustrate it by many similar examples. Suffice it to say, that by such judicious enterprise a chain of agricultural posts has been formed, which already extends beyond the territory of Utah, and connects the Salt Lake with the Pacific. The chief of these settlements, San Bernardino, bids fair to be one of the most important cities in California. "The agricultural interest of the colonists of San Bernardino," says the New York Herald, "is much larger than that of the three adjoining counties united. Their manufacturing interest is rapidly increasing. They supply the southern country with timber, and for miles around they furnish flour from the fine mills which they have erected. They have purchased land for town sites in eligible situations on the sea coast.?" (XV. 61.) The object of the Mormons in this extended colonization is to establish a good line of communication with the Pacific, by which they may bring up their immigrants more easily than across the immense tract which separates them from the Missouri. At first they hoped to include this line of coast in their own territory; but Congress refused their petition to that effect, and restricted them within limits which separate them from the sea; the above mentioned maritime colonies being offshoots beyond their own jurisdiction.

But we are here assuming a knowledge of the political relations between the Mormon commonwealth and the United States, which we have not yet described. Soon after the exiles had taken possession of their new home, it passed from the dominion of Mexico to that of the United States by the treaty of 1848.

Not long after, a convention of the inhabitants petitioned Congress to admit them into the Confederation as a Sovereign State, under the title of the State of Deseret, a name taken from the Book of Mormon. This the Congress declined; but passed an Act, in 1850, erecting the Mormon district into a Territory, under the name of Utah. We should explain that, according to the American Constitution, the position of a Territory is very inferior to that of a state. The chief officers of a Territory are appointed not by the inhabitants, but by the President of the Union. The acts of the local legislature are null and void unless ratified by Congress. The property in the soil belongs to the Government of the United States. It will easily be understood how natural is the anxiety of the citizens of a Territory to emerge from this humiliating position, into that of a sovereign commonwealth, which can elect its own magistrates, make its own laws, and adopt the constitution which it prefers. But this anxiety is doubly felt by the Mormons, because, so long as they remain subject to the central Government of the Union, they naturally fear that the popular hatred which expelled them from Illinois and Missouri, may manifest itself in renewed persecution. Nor are causes of collision wanting. In the first place, the inhabitants of Utah have as yet no legal title to their land, for they have taken possession of it without purchase; and the ownership of the soil is in the United States. Yet the Mormons naturally protest against claims which would exact payment from them for that property which derives all its value from their successful enterprise. Again, the President of the Union has the right of appointing an "unbeliever' Governor of the Territory. Such an appointment would be considered a grave insult by the population; and they have announced very clearly their intention to oppose it (should it ever take place) by passive resistance, which probably would soon pass into active violence. President Fillmore avoided this difficulty by nominating the Head of the Mormon Church as Governor of the Territory. But the appointment is only for four years, and may be cancelled at pleasure. Another cause of apprehended quarrel is the Mormon custom of polygamy. The Territorial Legislature has no power of legalizing this practice, and consequently the majority of the children of all the great officers of the Church are illegitimate in the eye of the law. Probably some child of a first wife will seek on this ground to oust his half brothers from the paternal inheritance. The Courts of the United States must necessarily give judgment in favor of his claim. But it is certain that such a judgment could not be enforced in Utah without military force, which would be enthusiastically
 

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resisted by the population. This particular case, indeed, may not arise for some years. But the indignation excited against the Mormon polygamy is such, that a portion of the American press is already urging an armed intervention on the Government.

Not only (says the Philadelphia Register), should Utah be refused admission into the Union so long as she maintains this abominable domestic institution; but Congress, under its power to make all needful regulations respecting the territory of the United States, should take measures a crime which dishonors our nation. (XV. 358.)

Such are the clouds already visible on the horizon of Utah, which portend a coming storm. One collision has actually occurred, but has passed off without serious effects. It was caused by the unpopularity of the two judges, appointed by. the President of the United States. No doubt it was very difficult to find among the Mormons any even moderately qualified for such an office. One provincial practitioner was however found, who, though not a resident in Utah, was brother of an Apostle; and he was nominated to a seat upon the bench. But the two other judges were unbelievers;" and this circumstance of itself caused them to be received with coldness. One of them, also, gave great offence by a speech at a public meeting, in which he advised the Mormon ladies "to become virtuous." (XVI. 406.) The Governor, whose own harem was present, resented this as a gross insult, and an open quarrel ensued. Very free language was used as to the resolution of the people of Utah to resist any interference on the part of the Central Government. This language was declared treasonable by the two unbelieving Judges, and by the Secretary of the Territory, who all returned to Washington, and in a report to Government denounced the disloyalty of the Territory which they had deserted. In the sublime language of the "Deseret News," --

The Judicial Ermine doffed its desecrated wand to the ladies of Utah, satanlike rebuking sin; blackened the sacred pages of its country's history with the records of a mock court; shook its shaggy mane in disappointed wrath, and rushed with rapid strides over the mountains to its orient den. (XIV 524.)

President Fillmore, however, wisely forbore to take up the quarrel of his nominees, and made new appointments, which appear to be more acceptable to the Mormon population. Thus the danger has passed over for the time; but such symptoms show the precarious character of the existing peace.

Meanwhile, the Mormon leaders are taking every measure which is calculated to secure themselves against a repetition of the exterminating process to which they have been so often subjected. They keep their militia in constant drill, and its discipline is said to be excellent. Every man capable of bearing arms is enrolled, anti the apostles, bishops, and elders appear in military uniform as majors, colonels, or generals, at the head of their troops. They could already oppose a force of 8000 men to an invading enemy. And the sanding army of the United States only amounts to 10,000, which must march for three months through a wilderness before they reach the defiles of the mountains, where they would find themselves opposed, under every disadvantage of ground, with all the fury of fanaticism. Indeed, Lieutenant Gunnison intimates that, in his opinion, the Mormons might already defy any force which could be sent against them.

The causes above mentioned fully account for the eagerness manifested by the heads of the Church in pressing upon the saints throughout the world the duty of emigrating to Utah. Their power of resisting hostile interference must of course be proportionate to their numerical strength. If they can double their present population, they may defend their mountain fastnesses against the world. Moreover, they will have the right, according to the practice of the Union, to demand admission as a State into the Federation when their population amounts to 60,000. Hence the duty most emphatically urged upon all Mormon proselytes is immediate emigration. They must shake from their feet the dust of" Babylon," and hasten to "Zion." "Every saint," says a recent General Epistle, "who does not come home, will be afflicted by the devil." (XIV. 20.) And again, "Zion is our home, the place which God has appointed for the refuge of his people. Every particle of our means which we use in Babylon is a loss to ourselves." (Ibid. 210.) And the elders are exhorted "to thunder the word of the Almighty to the saints, to arise and come to Zion." (Ibid. 201.) Nor are their efforts confined to words of exhortation. They raise annually a considerable sum, under the name of the Perpetual Emigration Fund, to pay the outfit and passage of those who are willing to emigrate but unable to pay their own expenses. This fund amounted last year to 34,000 dollars. (XV. 439.) Most of the emigrants, however, pay for themselves. In 1853, the number of saints who sailed from England was 2609. (Ibid. 264.); among whom 2312 were British subjects, and 297 Panes. Only 400 of these had their passage paid by the fund. The whole Mormon emigration from Europe has hitherto been considerably under 3000 annually. Even including the converts
 

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from the United States, only 3000 settlers arrived in Utah in 1851. These details, which we have collected from the official statistics published in the "Star," will show how grossly the Mormon emigration has been exaggerated by the press. The American papers, with their grandiloquence, are constantly telling us that hundreds of thousands have arrived on their way to Utah; and these fables are copied on this side of the Atlantic, and go the round of Europe. In reality, during the fourteen years from 1837 to 1851, under 17,000 Mormons had emigrated from England. In future, however, while the Emigration Fund continues in operation, the rate will probably be not less than 3000 a year. We may therefore suppose that, including the proselytes from the Union, the census of Utah will be increased by 3500 annually. Beside this, we may allow, perhaps, 1000 per annum (considering the nature of the population) for the average excess of births over deaths during the time that the population is rising from 30,000 to 60,000. On this hypothesis, it will have reached the required number by 1859.

This emigration, though very insignificant when compared with the exaggerated statements above mentioned, is surprisingly great, when we consider the enormous difficulties by which it is impeded. In fact, if we except the capitol of Thibet, there is perhaps no city in the world so difficult to reach as the metropolis of the Mormons. Emigrants from Europe must first undertake the long sea voyage to New Orleans; thence they must proceed by steamer up the Mississippi to St. Louis, a distance 1300 miles. From St. Louis, a farther voyage of 800 miles brings them to the junction of the Missouri and the Platte. From thence they must proceed in wagons across the wilderness, a journey of three weary months, before they reach their final destination. The appearance of these trains of pilgrims must be highly curious and picturesque. Captain Stansbury thus describes one of them, which he passed.

We met ninety-five wagons to-day, containing the advance of the Mormon emigration. Two large flocks of sheep were driven before the train; and geese and turkeys had been conveyed in coops the whole distance, without apparent damage. One old gander poked his head out of his box, and hissed most energetically at every passer by, as if to show that his spirit was still I unbroken, notwithstanding his long confinement. The wagons swarmed with women and children, and I estimated the train at a thousand head of cattle, a hundred head of sheep, and five hundred human souls. (S. 223.)

The wagon (he tells us elsewhere), is literally the emigrant's home. In it he carries his all, and it serves him as tent, kitchen, parlor, and bed. room: and not unfrequently also as a boat, to ferry his load over an otherwise impassable stream. (S. 26.)

The deluded proselytes, who, in the mere act of reaching the parched valley of Deseret, expend an amount of capital and toil sufficient to establish them with every comfort in many happier colonies, are by no means drawn fl-em the most ignorant portion of the community. More than two-thirds of their number consists of artisans and mechanics. Out of 352 emigrants who sailed from Liverpool in February 1852, Mr. Mayhew ascertained that only 108 were unskilled laborers; the remaining 244 consisted of farmers, miners, engine makers, joiners, weavers, shoemakers, smiths, tailors, watch-makers, masons, butchers, bakers, potters, painters, ship-wrights, iron-moulders, basket-makers, dyers, ropers, paper-makers, glass-cutters, nailors, saddlers, sawyers, and gun-makers. (M. Illust. 245.) Thus the Mormon emigration is drawn mainly from a single class of society; and the result is, that the population of Utah presents an aspect singularly homogeneous, and has attained (without any socialism) more nearly to the socialist ideal of a dead level than any other community in the world. There are no poor, for the humblest laborer becomes on his arrival a peasant proprietor; and, although, some have already grown rich, yet none are exempt from the necessity of manual labor, except, indeed, the prophets and chief apostles of the Church. And even these seek to avert popular envy, by occasionally taking a turn at their old employments; following the example of the President, who was bred a carpenter and still sometimes does a job of joiner's work upon his mills. (G. 141.) Such a state of society combines the absence of many evils and much misery, with the want of those humanizing influences which result from the intermixture of men of leisure with men of labor.

[TO  BE  CONCLUDED.]

LITTELL'S  LIVING  AGE. - No. 531. - 22 July, 1854.
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                               From The Edinburgh Review.

MORMONISM.

[CONCLUDED  FROM  LAST  NO.]

BUT it is time to turn from the outward phenomena of Mormonism to its inward life; from its relations towards the external world to its own internal system, theological, ethical, and ecclesiastical. And since those who join it, join it as a Religon, let us first examine the doctrines which it teache; and which they accept.

We have already said that the original Theology of Mormonism was not distinguished by any marked peculiarities. And even still, those who preach it to the ignorant and simple disguise it under the mask of ordinary Protestantism, and affect to differ from rival sects rather in their pretensions than in their doctrines. The order lately given to the English elders was to abstain from perplexing their hearers with startling novelties, and only "to preach faith, repentance, baptism for the remission of sins, and faith in Joseph Smith and Brigham Young." (XIV. 226.) Even the more intelligent English converts when asked wherein they differ from other sects, reply that the difference consists in their claim to possess miraculous gifts and a living prophet.

These gifts, which they profess to exercise, are the powers of healing the sick, speaking in tongues and casting out devils. The former (which they found on the well-known passage in St. James) they put in practice on every occasion of illness. Not a month passes without some miraculous case of cure being published in their journals. In reading these narratives, we might almost think we had stumbled on an advertisement of Morrison's pills. "The consequence," says Elder Spencer, "of changing this one ordinance to the medical nostrums of men, is the literal death of thousands."

The Gift of Tongues is of still easier execution, and forms a frequent incident in the public worship of the sect. Thus we read, in the official report of a recent Conference at Utah: --

Sister Bybee spoke in tongues. President Young declared it to be a proper tongue, and inquired what the nations would do, if they were here. He said, if he were to give sy to the brethren and sisters, the day of Pentecost would be in the shade in comparison to it. (X1V 356.)

This is sufficiently profane; but still more disgusting are the scenes which take place in the casting out of devils. Daniel Jones, now one of the three "Presidents of the Church in Wales," * thus describes a case in which he officiated as exorciser: --

The spirits were all this time making the loudest noise; calling out, 'Old Captain, have you come to trouble us d__d Old Captain, we will hold you a battle.' Many other expressions used would be indecent to utter, and others useless, I suppose. Some spoke English, through one that knew no English of herself. Others spoke in tongues, praying for a reinforcement of their kindred spirits, and chiding some dreadfully by name, such as Borona, Menta, Pluto. They swore they would not depart, unless old Brigham Young, from America, would come. (Star XI. 40, quoted in Morm. Illust.)

We should have been inclined to infer from such descriptions that the performers in these exhibitions must either be the most shameless of hypocrites, or the most crazy of fanatics.

But we are silenced when we remember that two English clergymen have also very lately published their dialogues with devils; and have surpassed their Mormon rivals in absurdity, inasmuch as they have fixed the reshience of Satan, not in the heart of a man but in the legs of a table.** The resemblance thus manifested between the teaching of some of our popular religionists, and that of the Mormons, is not confined to the point of diabolic agency. It results from a materialistic tendency observable in the two theological systems. Besides some other effects, this leads both alike to misconstrue the metaphors of Scripture by a literal interpretation, and to distort the biblical prophecies by viewing them through a carnal medium. Thus the Mormonite speculations on the Restoration of the Jews, and on the Millennium, are the same which may sometimes be heard in Puritanic pulpits. Both schools dwell with similar fondness on the battle of Armageddon, and give a description of the combatants equally minute. The Mormons teach that this contest will be between the Papists on one side and "the Church" on the other. The triumph of their own adherents is to usher in the Millennium. Even the date assigned to the Restoration of the Jews is the same in both systems. "It shall come to pass in the nineteenth century," says the official organ of Mormonism, "that the great trumpet shall be blown, and they (the Jews) shall come who are ready to perish in the land of Assyria, and the outcast in the land of Egypt, and shall worship the Lord in the holy mountain at Jerusalem." (XIV. 12.).

But this tendency to debase a spiritual truth into a material fiction is most strikingly developed in the Mormon doctrine of the resurrection. It must be confessed, indeed, that some Christian writers have incautiously spoken on this subject, in language contradicting

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* M. Star, XV. 611.

** An account of these publications is given in a most interesting article in the "Quarterly" of last October, on the subject of table turning.
 

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that of St. Paul; and have seemed to teach that this corruptible body of flesh and blood will inherit eternal life. * The danger of such incautious statements is shown by the inferences deduced from them in the writings of the Mormonites. According to their teaching, not only will the body, but all the habits, occupations, and necessities of life, be the same in the future world as in the present. Thus, one of their chief pillars tells us, that --

The future residence of the saints is not an ideal thing. They will need houses for their persons and for their families as much in their resurrected condition as in their present state. In this identical world, where they have been robbed of houses, and lands, and wife find children, they shall have an hundred fold. (Spencer, 174.)

Another "Apostle" calculates the exact amount of landed property which may be expected by the "resurrected saints":--

Suppose that, out of the population of the earth, one in a hundred should be entitled to an inheritance upon the new earth, how much land would each receive? We answer, they would receive over an hundred and fifty acres, which would be quite enough to raise manna, and to build some splendid mansions. It would be large enough to have our flower gardens, and everything the agriculturist and the botanist want. (P. Pratt, in XIV. 663.)

But not content with degrading the Scriptural conceptions of immortality by these sordid and groveling imaginations, they venture directly to contradict the words of our Lord Himself, by affirming that, in the Resurrection, men both marry and are given in marriage. Thus the author above quoted tells us that --

Abraham and Sarah will continue to multiply, not only in this world, but in all worlds to come. Will the resurrection return you a mere female acquaintance, that is not to be the wife of your bosom in eternity? No, God forbid. But it will restore you the wife of your bosom immortalized, who shall bear children from your own loins, in all worlds to come. (P. O. 6.)

This they call the doctrine of Celestial Marriage, to which, in its connection with their polygamy, we shall presently return.

A still more peculiar tenet of their creed is the necessity of baptism for the dead. This doctrine was broached by Smith at an early period, and is incorporated into the "Book of Doctrines and Covenants," the Mormonite New Testament. † Every Mormon is bound to submit to this rite for the benefit of his deceased relatives. Its institution seems to have had the same pecuniary object as that of the masses pro defunctis; although the fees demanded by the priesthood for its performance are not stated in the official documents. They tell us, however, that the dead "depend on their posterity, relatives, or friends for this completing of the works necessary for their salvation" (XIV. 232;) and that their genealogies will he revealed to the faithful by the prophets in the temple. (Seer, i. 141.) Thus (says Joseph Smith, in his "last sermon:" --)

Every man who has got a friend in the eternal world can save him, unless he has committed the unpardonable sin; so you see how far you can be a saviour.

And to the same effect the Mormon hymnist sings: --

I am Zionward bound, where a Seer is our head,
We'll there be baptized for our friends that are dead;
By obeying this law we may set them all free,
And saviours we shall upon Mount Zion be. (XV. 143.)

The Chancellor of the University of Deseret informs us, that "unless this is done for the dead they cannot be redeemed." (Spencer, 166.) And the same learned authority announces that --

Peter tells how the devout and honorable dead may be saved, who never heard the Gospel on earth. Says he, [St. Peter!] 'else why are they baptized for the dead?' **

This Mormon sacrament is connected with another retrograde tenet, which restricts the due celebration of religious rites to one local sanctuary: --

Verily I say unto you, after you have had sufficient time to build a house to me, wherein the ordinance of baptizing for the dead belongeth, and for which the same was instituted from before the foundation of the world... your baptisms for the dead by those who are scattered abroad, are not acceptable unto me. (D. C. sec. 103.)

Hence the mysterious importance attached to the completion of the Nauvoo Temple. The corner-stone of a new and far larger edifice has lately been laid at 'Deseret, the form of which has been represented to Brigham Young in a miraculous vision. He refuses

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* See the admirable arguments of Dr. Burton, late Regius Professor of Divinity at Oxford, against certain popular views of this subject. (Burton's Hampton Lectures, Appendix.)

† See D. C., sections 105, 106.

** Mr. Spencer, who here cites the 1st Corinthians as the work of St. Peter, was ordained as a Baptist minister, in America, and says that be graduated at "Hamilton Theological College," in 1829, and held "the first grade of honorable distinction." He complains that his character has been much "vilified;" his spelling and grammar could scarcely be represented as viler than they are, by any of his "vilifires."
 

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to reveal its plan beforehand; but declares that magnificent as it will be, it is only the faint image of that which will beautify reconquered Missouri. "The time will come when there will be a tower in the centre of temples we shall build, and on its top groves and fish ponds." (XV. 488.) What would Mr. Ruskin say to this proposed new style of ecclesiastical architecture? Mr. Gunnison tells us (from information given him at Utah) that as soon as the present temple is finished, "animal sacrifices for the daily sins of the people" will be offered therein by the priesthood. (G. 57.) This will complete the return of Mormonism to the "weak and beggarly elements," of that dispensation which was purposely adapted to a state of moral childhood, "wherein were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats, and drinks, and divers washing, and carnal ordinances, imposed until the time of reformation."

The same retrogressive tendency has led the Mormonites to adopt a system of anthropomorphism which has never been equaled by any other sect, though it was approached fifteen centuries ago by the Egyptian monks whom Theophilus anathematized. Allegorical images, under which the attributes of God were made intelligible to the rude Israelites by Moses, and even metaphorical figures, adopted by devotional poetry in a later age, are interpreted by Smith and his disciples in a sense as merely literal and material, as they would attach to the placards wherein their countrymen describe the person of a fugitive slave. The nature of these materializing dogmas cannot be rendered intelligible except by quotations, which, from their profanity, we would willingly omit. The following is an extract from one of their popular catechisms, bearing on the subject: --

Q. 28. What is God? A. He is a material intelligent personage, possessing both body and parts.

Q 38. Doth he also possess passions? A. Yes, he eats, he drinks, he loves, he hates.

Q. 44. Can this being occupy two distinct places at once? A. No. *

To the same effect we read in the Mormon hymn-book (349;--)

The God that others worship is not the God for me;
He has no parts nor body, and cannot hear nor see.

A local residence is assigned to this anthropomorphic Deity; he lives, we are told, "in Latter Day Saints' Catechism, quoted in Morm. Illust. p. 43. the planet Kolob." (Seer. 70, and XIV, 531.) Moreover, as he possesses the body and passions of a man, so his relations to his creatures are purely human. Saint Hilary of Poitiers asserts that some Arians attacked orthodoxy by the following argument:-- "Dens pater non erat, quia neque ei Jilius; nam si films, necesse est ut et foemina sit." (Hil. adv. Const.) The conclusion thus stated as an absurdity in the fourth century, the Mormons embrace as an axiom in the nineteenth. "In mundi primordus, Deo erat foemina," is an article of their creed. (P. O. p. 1. and p. 15; also Seer, i. 38, and 103.) No existence is "created;" all beings are "begotten." So the Prophet tells us in his "last sermon," (p. 62:)

God never did have power to create the spirit of man at all. The very idea lessens man in my estimation. I know better.

The superiority of the Mormon God over his creatures consists only in the greater power which He has gradually attained by growth in knowledge. He himself originated in "the union of two elementary particles of matter," (G. 49;) and by a progressive development reached the human form. Thus we read that --

God, of course, was once a man, and from manhood by continual progression, became God; and he has continued to increase from his manhood to the present time, and may continue to increase without limit. And man also may continue to increase in knowledge and power as fast as he pleases.

And again,

If man is a creature of eternal progression, the time must certainly arrive when he will know as much as God now knows. (XIV. 386.)

This is in strict accordance with the following words of Joseph Smith: --

The weakest child of God which now exists upon the earth will possess more dominion, more property, more subjects, and more power and glory, than is possessed by Jesus Christ or by his Father, while at the same time they will have their dominion, kingdom, and subjects increased in proportion. (M. Star, vi., quoted in Morm. Illust.)

An apostle carries this view into detail as follows: --

What will man do when this world is filled up? Why, he will make more worlds, and swarm out like bees from the old world. And when a farmer has cultivated his farm and raised numerous children, so that the space is beginning to be too strait for them, he will say, My sons, yonder is plenty of matter, go and organize a world and people it. (P. Pratt, in XIV. 663, and Seer 1. 37.)
 

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This doctrine of indefinite development naturally passes into Polytheism. Accordingly, the Mormon theology teaches that there are Gods innumerable, with different degrees of dignity and power. It was revealed to Joseph Smith that the first verse of Genesis originally stood as follows:-- "The Head God brought forth the Gods, with the heavens, and the earth." (XIV, 455.) And the same prophet also tells us (Ibid) that a hundred and forty-four thousand of these gods are mentioned by St. John in the Apocalypse. Moreover;" each God is the God of the spirits of all flesh pertaining to the world which he forms." (Seer, i. 38.) And it has been lately revealed by the President, that the God of our own planet is Adam, who (it seems) was only another form of the Archangel Michael.

When our father Adam came into the Garden of Eden, he brought Eve, one of his wives, with him. lie helped to make and organize this world. He is Michael, the Archangel, the Ancient of Days. He is our Father and our God, and the only God with whom we hove to do. (From Discourses of the Presidency in XV. 769.)

It is curious to observe, from such examples, how easily the extremes of materialism and immaterialism may be made to meet. For here we have the rudest form of anthropomorphism connected with a theory of emanation which might be identified with that of some Gnostic and Oriental idealists. But under its present intellectual guides, Mormonism is rapidly passing into that form of practical Atheism which is euphemistically termed Pantheism. Thus we read in the Washington organ of the Presidency, that the only thing which has existed from eternity is --

"An infinite quantity of self-moving intelligent matter. Every particle of matter which now exists, existed in the infinite depths of past duration, and was then capable of self-motion." (Seer. i. 129.) "There is no substance in the universe which feels and thinks now, but what has eternally possessed that capacity." (lb. 102.) "Each individual of the vegetable and animal kingdom contains a living spirit, possessed of intelligent capacities." (lb. 34.) "Persons are only tabernacles, and truth is the God that dwells in them. When we speak of only one God, and state that he is eternal, etc., we have no reference to any particular person, but to truth dwelling in a vast variety of substances." (lb. 25.)

The same authority informs us that every man is an aggregate of as many intelligent individuals as there are elementary particles of matter in his system. (lb. 103.) And so President Brigham, in a recent sermon, tells his hearers that the reward of the good will he a continual progress to a more perfect organization, and the punishment of the bad will be a decomposition into the particles that compose the native elements." (B. Young, in XV, 35.)

It is evident that in these latter portions of the Mormon creed we may recognize the speculations of Oken, Fichte, Hegel, and others, filtered through such popularizing media as Emerson, Parker, and the "Vestiges of Creation." It would appear that the more startling of these innovations, which date from the last year of Smith's life, are due to Orson Pratt, the intellectual guide of recent Mormonism, under whose influence Joseph seems to have fallen after he had quarreled with Sidney Rigdon.

But, it may be asked, how can this he the theology of a sect which professes to receive the Bible as the Word of God? The answer is twofold. First, the Mormon writers teach that the Christian Revelation, though authoritative when first given, is now superseded by their own. "The Epistles of the. ancient Apostles, Paul, Peter, and John, we must say are dead letters, when compared to the Epistles that are written to the saints in our day by the living priesthood." (XIV. 328.) And the possession of a living source of inspiration enables them to modify, not only the doctrines of the ancient Scriptures, but even the revelations of their own prophets. Thus polygamy is pronounced in the Book of Mormon to be "abominable before the Lord." (Jac. chap. ii. sec. 6.); yet it was afterwards authorized in a new revelation by Joseph himself, and is now declared to he the special blessing of the latter covenant. But, secondly, lest this view should not satisfy all scruples, it was revealed to Smith that our present Scriptures have been grievously altered and corrupted, and lie was divinely commissioned to make a revised and corrected edition of them. We find from his statement in his autobiography (XIV. 422, 451, 452,) that he lived to complete this emended Bible. But he never ventured to print it, and it still remains in manuscript among the muniments of the Church. It is to be published as soon as the world is ripe to receive it. Meanwhile some specimens have been given, among which one of the most remarkable is the beginning of Genesis, which we have quoted above. *

The existence of this secret Bible is an example of the Mormon practice of reserve, which forms a connecting link between their theological and their ethical system. The doctrines which they teach among the initiated may differ to any extent from those proclaimed to the Gentiles. "If man receives all truths," says their organ (XV. 507.), "he must receive

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* Many extracts from this emended Bible have been lately published by Orson Pratt, in the Seer. The additions are so numerous as to double the scriptural text.
 

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them on a graduated scale. The Latter Day Saints act upon this simple, natural principle, Paul had milk for babes and things unlawful to utter" (!). The most striking instance of this system of pious fraud is their persevering denial of the charge of polygamy. So boldly did they disavow the practice, that even the careful and accurate author of "Mormonism Illustrated" was deceived by their asseverations; and though he states the accusations against them fairly, yet decides that, at least as against Smith, they were unfounded. At length, however, it became necessary to drop the mask. As the population of Utah increased, the practices prevalent there became better known to the world, through multiplying channels of communication. It was useless to repudiate an ordinance which must be so prominent in the first letters of every new citizen of Salt Lake to his English friends. The Church therefore decided that the time was come for publishing to the world the revelation which sanctioned their seraglios. We have already cited that singular document, which Joseph circulated among the initiated in the year before his death. Since its publication, which took place in 1852, the Mormonite leaders have completely thrown off the veil, and have defended polygamy as impudently as they before denied it. Tracts, dialogues, and hymns are circulated in its behalf. And even the "pluralistic" marriage service has been published. The following is an extract from this novel rubric: --

The president [or his deputy*] calls upon the bridegroom and his [first] wife, and the bride to arise. The [first]wife stands on the left hand of her husband, while the bride stands on the wife's left. The president then says to the [first] wife, Are you willing to give this woman to your husband, to be his lawful and wedded wife for time and for eternity? If you are, place her right hand within the right hand of your husband. † The right hands of the bridegroom and bride being thus joined, the [first] wife takes her husband by the left arm, as if in the attitude of walking. The president then asks the man, Do you, brother M., take sister N. by the right hand, to receive her unto yourself to be your lawful and wedded wife?... The bridegroom answers, Yes. The president then asks the bride, Do you, sister N., take brother M. and give yourself unto him to be his lawful and wedded wife? etc. The bride answers, Yes. The president then says, By the authority of the holy priesthood, [pronounce you legally and lawfully [sic] husband and wife for time and for all eternity. And I seal upon you the blessings of the holy resurrection, with power to come forth in the morning of the first resurrection.... And [seal upon you.... the blessings of Abraham, Isaac, and Jacob, and say unto you, be fruitful and multiply and replenish the earth.... The benediction follows; and the scribe enters the marriage on the record. (Seer, i. 31.)

It should be added, that the President possesses the Papal prerogative of annulling all marriages contracted under his sanction; ** a prerogative which cannot fail to prove a source of wealth and power. As to marriages celebrated without his authority, they are ipso facto void, in foro conscientioe. Consequently either man or woman is at liberty to desert an unbelieving spouse and take another. An example of this occurred last year in a Welsh village with which we are well acquainted. An old woman of sixty was converted by the Mormons, and persuaded to emigrate. She had a blind husband, seventy years of age, who entirely depended on her care. The neighbors cried shame on her for deserting her conjugal duties. The clergyman of the parish, and even her landlord the Squire, remonstrated in vain. She declared that "the Lord had called her to come to Zion," and that it was revealed to her that when she reached Deseret she should be restored to youth, or, (as she expressed it), "she should get a new skin." And she unblushingly avowed her intention of being sealed to another husband, and bearing "a young family" in America. The end of the story is tragic. The deserted husband died of a broken heart a fortnight after his wife's departure, and the old woman herself expired before she reached New Orleans, leaving the surplus of her outfit in the hands of her seducers. It may easily be imagined that the public announcement of these matrimonial innovations excited much opposition, not only among believers, but also among the saints, and particularly among their wives. Even in Utah itself it seems that the customs of Constantinople are not popular with the fair sex. Lieutenant Gunnison tells us that "he placed the subject before a young lady in its practical light," and asked her "if she would consent to become Mrs. Blank, No. 20? or if, though ranking as No. 1, she would be contented, when the first blush of beauty had departed, to have her husband call at her domicile, and introduce his last bride, No. 17?" The subject, says the Lieutenant, was cut short by the reply, "No, Sir, I would die first." In England, as might be expected, the resistance has been more open and decided. One of the most

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* See MS. XV. 215.

† This would at first appear as if the wife possessed a veto. But the official organ informs us in the same article that if the wife refuses to consent to her husband's polygamy, "then it is lawful her husband, if permitted by revelation through the Prophet, to be married to ethers without her consent; and she will be condemned because she did not give them unto him; as Sara gave Hagar unto Abraham and as Rachel and Leah gave Bilhah and Zilpah unto Jacob." (See, also, XV. 215.)

** See G. 70. and S. 136.
 

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amusing publications to which the controversy has given rise, is a "Dialogue between Kelly and Abby," published in the weekly organ of Mormonism. Nelly is a rebellious saint, and opens the discussion by addressing her more submissive cousin as follows: --

Dear Cousin Abby, I have been very anxious to see you, ever since I heard of the new revelation. I know that nothing has ever come up yet in this Church that could stumble you. But I think now, when your John comes to get two or three more wives, you will feel as keenly as any of us.

The believing Abby replies, by expressing her sorrow that her cousin's mind is "so fluttered" with the new revelation. For her own part, she has "never stumbled at any of the doctrines of the Church, because they all seem so pure." In condescension, however, for Nelly's weakness, she proceeds to explain fully the arguments which have led her to surrender the exclusive possession of "her John." These are resisted by Nelly for some time. She cannot see "what wisdom" there is in "being tied to her George with a lot of other women, who can flatter and simper, and make him believe anything they please." But at last she also is convinced, and exclaims, "I am sorry I ever burnt that revelation! I would not have done it for the world if I had known as much as I do now." She cannot help, however, adding a proviso, "Well, if George does take any other, I should like him to take my sister Anne, for her temper is so obliging and mild." *

The arguments by which the Mormon writers justify their adoption of these Oriental usages are principally drawn from the Old Testament. The pamphlet on "Plurality of Wives," at the head of our article, informs us that the Latter Day Saints have restored "the family order which God established with Abraham and the Patriarchs." (P. O. 1.) So we have just seen that in their new marriage service polygamy is designated as "the blessing of Abraham, Isaac, and Jacob." And the Mormon psalmist sings to the same tune --

I am Zionward bound, where the blessings untold,
Which Jehovah conferred on his servants of old,
And at which pious Christendom feels so annoyed,
In this last dispensation again are enjoyed. (XV. 143.)

And so we are warned by Elder Spencer, that --

When a man undervalues this promise, he not only shows himself to be destitute of saving faith, bat he is very liable to become a scoffer and mocker of the last days, speaking evil of such dignities as Abraham and Brigham. (P. O. 12.)

But it would be well if the apologists of polygamy confined themselves to the patriarchal dispensation. For some excuse might then be made for their mistake, considering the vague notions concerning the authority of the Old Testament which prevail among our popular religionists, and remembering even in our pulpits we too often hear Isaac and Jacob cited as perfect exemplars of Christian life. But when they venture to quote the Kew Testament in support of their practices, we see at once the impudent dishonesty of the men. The Devil has often wrested Scripture to his purpose, but never before with such preposterous perversion and audacious profaneness as that displayed by Joseph Smith and his disciples. One feels indignant, not only at their hypocrisy, but at their folly, in expecting to persuade any one to acquiesce in such palpable distortion of plain words. Thus from the promise that, whatsoever a man shall leave for the Gospel's sake, he shall receive an hundred-fold (Mark, x. 29.), the Chancellor of the University of Deseret deduces the following question and answer

Q. What reward have men who have faith to forsake their rebellious and unbelieving wives in order to obey the commandments of God?

A. AN HUNDRED FOLD OF wives in this world, and eternal life in the next. (P. O. 16; see also Seer, 61.)

In the same treatise a carnal interpretation is given to the metaphor which designates the Church as "the Bride." But even these monstrous falsifications of Scripture are surpassed by the arguments which Mr. Hyde (the present chairman of the Apostolic College) extracts from the Gospel narrative itself. ** Yet, although the omission of these renders our picture of Mormonism incomplete, we really dare not quote blasphemies so revolting; especially when they are combined with absurdity at which the reader, even while he shuddered, must be provoked to smile.

Such profane distortion of the Sacred Writings is the less excusable in the Mormonite divines, because they have the power of fabricating new Scripture whenever they please. This power, indeed, they have freely exercised in defence of their harems. It has been revealed, that the measure of a man's "wealth, power, and dominion" in the world to come will depend upon the number of his wives, all of whom will continue to belong to him after the resurrection, if they have been sealed to

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* See M. Star, XV., Nos. 15, 16.

** See Orson Hyde's letter, published in the [Mormon] Guardian, and quoted hy Mr. Gunnison, p. 68. The same blasphemies are repeated by Orson Pratt in Seer, 159, 169.
 

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him by the President. Hence the term celestial marriage, which they apply to this connection. Moreover, the first wife, if submissive, will rank as Queen over all the other concubines. In the tract above quoted Abby explains this to Nelly as follows: --

I appreciate a kind, intelligent husband that is ordained and anointed like unto Abraham, to be king over innumerable myriads of the human family, so highly, that I shall not make myself a widow and servant through all eternity, by opposing what God has clearly revealed by all his prophets since the world began.... The great question is this. Will we unite with the plurality order of ancient patriarchs, or will we consent to he doomed to eternal celibacy? This is the true division of the question. One or the other we must choose. We cannot be married to our husbands for eternity without subscribing to the law that admits a plurality of wives.... If your George and you should be alone, by the side ofÊsuch a king as Abraham or Solomon, with all his queens, and their numerous servants and waiting maids in courtly livery, would he not look like a mere rush light by the side of such suns.... Besides, a queen to him that has his hundreds of wives in eternity, with children as numberless as the stars of heaven, would receive intelligence, honor, and dominion, in some measure proportioned to the exaltation of her husband; while your George, not having much to look after besides you, could not demand the same measure of wealth, honor, and dominion; because he could use upon you and your little family but a small pittance of what pertains to one moving in a wider and more exalted sphere.

Nelly. But do you mean to say, Abby, that if I am not married according to God's order before the resurrection, that I shall always have to remain single, and also be your servant, or the servant of some one that is married according to that order?

Abby. That is what God has most clearly revealed in many scriptures.

This contingent Queenship, however, will be subject to the husband's appointment, and the reversionary interest therein often creates rivalry in the establishment. Mr. Gunnison was informed at Salt Lake that Brigham Young had a wife who died before she became a Mormon, but has since been saved by vicarious baptism, and that the first of his present wives frequently teases her husband by inquiring whether she herself or her predecessor will be his Queen in the world to come. (G. 77.)

Besides the arguments above mentioned in favor of polygamy, derived from Revelation, others are deduced from reason and expediency. The chief of these is, that the Oriental system will remedy the immorality in which Europe is now sunk. So corrupt is society at present, especially in England, that not only are there "a hundred thousand prostitutes in London," but also that the "haunts of vice"are constantly frequented by those who are specially ordained to be the guardians of public morality, by "parsons, and even bishops in disguise." (XV. 244.) This foul and wide-spread pollution would be cured by polygamy, for under that institution no female would be driven to vice by the want of a legitimate protector. "Don't you think," says Nelly in the tract before cited, "that the hundred thousand unfortunate females of London would much rather have such husbands [i. e. husbands shared with several other wives] than lead out their present miserable short lives as they do?"

Again, it is urged that the "Patriarchal Order" will soon be rendered necessary by an excess of females over males, which is to result from the destructive wars now impending over the world. A passage in Isaiah is interpreted as prophesying that this excess will be in the proportion of seven to one.

Farther, the system of plurality is desirable as rewarding good men and punishing bad men, for the good will be selected as husbands by many wives, while the bad will be accepted by none. "How many virtuous females," says Chancellor Spencer, would prefer to unite their destinies to one and the same honorable and virtuous man, rather than to separate their destiiiies each to an inferior vicious man? Shall such virtuous and innocent females be denied the right to choose the objects of their love?" (P. O. 2.)

Moreover, far from causing discord among women, this patriarchal institution "is calculated to dispel jealousy."

For instance, in this country three young women all love the same young man. Being rivals, it is natural they should hate each other in exact proportion as they love the young man; because they know that the law will not allow him to be married to them all. If polygamy were allowed, this jealousy would not exist, because a woman would know that she could be married to any man she loved. (XV. 660.)

Another argument much insisted on is the removal of an impediment which now hinders the conversion of polygamous heathen. This is illustrated by the following story, which we find constantly repeated in the "Mormon Apologies": --

A Dakotah Indian offered himself for baptism to some Presbyterian missionaries. On being questioned he said, that he had several wives. He was told that he could not be baptized while he had more wives than one. The heathen went away, and returned in a few month, renewing his request. He was again questioned how many wives he had. One only, said he. 'What had he done with all the others?' I have eaten them, was the reply. (XV. 147.)
 

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From the tone taken by the Mormon advocates of polygamy, it would seem as if the practice must prevail among them extensively. For, otherwise, we cannot understand why they should represent it to the poor in their popular tracts as a state so desirable, that a man with only one wife must be precluded from the higher degree of happiness in the life to come. Yet, on the other hand, it is hard to conceive how any but the wealthier members of the community can indulge in so expensive a luxury. However this may be, it is certain from the evidence of such credible witnesses as Captain Stansbury and Lieutenant Gunnison, that the great officers of the Church maintain seraglios on a scale truly Oriental. The latter informs us (p. 120.) that the three members of the Presidency had, when he was in Utah, no less than eighty-two wives between them, and that one of the three "was called an old bachelor, because he had only a baker's dozen." And Captain Stansbury describes the "numerous family" of the President as mingling freely in the balls, parties, and other social amusements of the place.

The delightful effects of this practice on the domestic felicity of Utah are thus described by one of the organs of Mormonism: --

Each wife knows that the other wives are as much entitled to the attention of the husband as she herself; she knows that such attentions are not criminal, therefore she does not lose confidence in him; though she may consider him partial in some respects, yet she has the consolation to know that his attentions towards them are strictly virtuous. (Seer, i. 125.)

There is no particular rule as regards the residence of the different branches of a family. It is very frequently the case that they all reside in the same dwelling, and take hold unitedly with the greatest cheerfulness of the different branches of household or domestic business; eating at the same table, and kindly looking after each others' welfare, while the greatest peace and harmony prevail year after year. Their children play and associate together with the greatest affection as brothers and sisters, while each mother apparently manifests as much kindness and tender regard for the children of the others as for her own. (Seer, i. 42.)

This last result of the system is so unquestionably miraculous, that it is almost sufficient of itself to convert an unbelieving world. Notwithstanding such evidence, however, the Gentile Gunnison presumes to speak unfavorably of the effects of this sacred ordinance. He thinks that it leads to the depression of women, and tells us that they are disrespectfully treated by the "saints," as an inferior order of beings: --

Gentile gallantry (says he), is declared by the Mormons to have reversed the natural position of the sexes. To give the post of honor or of comfort to the lady is absurd. If there is but one seat, they say it of right belongs to the gentleman, and it is the duty and place of a man to lead the way, and let his fair partner enter the room behind him. (G. 156.)

He also speaks of polygamy as "the great cause of disruption in families," and affirms that the children are "the most lawless and profane of all that have come under his observation."

We have already spoken of the legal and political consequences which may probably arise from this custom. We may add that it can scarcely fail to contain the seeds of internal discontent. For the industrious inhabitants of Utah must find out before long that by the toil of their own sinews they are maintaining the sumptuous harems of their chiefs. Nor is it possible that in a new colony the female population can be sufficiently abundant to allow this Eastern luxury to the powerful without compelling many of the poor to remain unwedded. Already, indeed, one of the toasts at a recent public dinner in Utah -- "Wanted immediately more ladies!" -- seems to indicate dissatisfaction.

We cannot leave this part of our subject without mentioning that a graver charge than that of polygamy has been brought against the Mormon leaders. The depositions published by their opponents at Nauvoo accused them, not of openly adding to their domestic establishment, but of secretly corrupting female virtue, under the pretext of spiritual marriage. An affidavit made by one Martha Brotherton details very circumstantially an attempt made by Brigham Young, to seduce her under this pretence. We arc inclined to believe her statement, because she explicitly refers to Joseph's "new revelation," which was at that time carefully concealed from all but the initiated. Nor are there wanting intimations in the documents already published by the church that something more is behind. Thus the first revelation on polygamy concludes with the following promise: "As pertaining unto this law, verily I say unto you, I will reveal more unto you hereafter." (XV. 8.) And so we read in the "Star" (XV. 91.), "Ours is a progressive system, and we must progress with it, or be left behind. If you are found obedient to counsel, nothing will stumble you, neither spiritual wifeism, nor anything else."

Nevertheless, if such secret privileges are permitted to the Mormon chiefs, they must be used with extreme caution. Even the sacred character of an Apostle would hardly save him from the vengeance of an injured husband, accustomed to the summary proceedings of Lynchian jurisprudence. Last year a Mormon of the name of Egan was brought to trial for murdering the seducer of his wife, and (though admitting the fact) was acquitted.
 

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by a Utah jury. Nor, whatever may be character of the leaders, can we hesitate to believe the almost unanimous testimony of travellers to the general morality of the population. Indeed, the laborious and successful industry which we have described could not characterize a debauched and licentious people

We have dwelt at some length on the Mormon polygamy, not only on account of its intrinsic importance, but because its disclosure is so recent that previous writers have been uable to give accurate information on the subject. The ethical teaching of thc sect is not distinguished by any other very remarkable peculiarity. The chief duty impressed upon the saints is the punctual payment of their tithes. We can scarcely open a page of their official publications without finding strenuous exhortation to the fulfilment of that indispensable obligation. Next to this cardinal virtue, they seem to rate the merit of abstinence from fermented liquors and tobacco. This, however, is not absolutely insisted on, but only urged as a "precept of wisdom." It was enforced by Joseph, whose practice did not square with his precepts, as he was often drunk himself. But his sagacity perceived that the money squandered by his disciples on gin and cigars must be diverted from the treasury of the Church.

The virtue of patriotism is also a frequent theme of Mormon eulogy. By publicly enjoining it, they endeavor to refute the charges of treason so often brought against them by their enemies. Hence the anniversary of the 4th of July (the birthday of American independence) is celebrated with special jubilation in the city of Salt Lake, and the tree of liberty is duly refreshed with torrents of rhetoric, and also with more material libations. The official list of toasts given at one of the last of these festivities, shows that the citizens cling with equal attachment to the "domestic institutions" of Virginia and of Deseret; for the 12th toast is Slavery, and the 13th Polygamy. * The 15th, which we suppose, is meant to point the moral of the other two, is "THE GREAT NATIONAL MOTTO, --"Do unto others as you would have others do unto you."

Such festive meetings, which are very frequent, generally conclude with dancing, an exercise, the practice of which must be also included in the ethical system of Mormonism. In saltatorial, as in military movements, the priesthood occupy the foremost place. The president leads off, and bishops, patriarchs, and elders are to be seen figuring enthusiastically, "not," says Colonel Kane, "in your minutes or other mortuary processions of Gentiles, but in jigs and reels." When the temple is completed, these public dances are to form a part of the regular worship.

But the most remarkable feature in the practical working of Mormonism, considered as a Religion, is the almost entire absence of the devotional element. In the addresses of its teachers, we find no exhortation to the duties of private prayer, of self-examination, or of penitence. In their writings we can trace no aspirations after communion with God, after spirituality of mind, after purification of the affections. All is "of the earth, earthy." One of the ablest writers against Christianity has lately stated it as his chief objection to the Christian System, that it discourages the love of earthly things, and requires its votaries to set their affections on things above. He proposes to amend the precept of Saint John, -- "Love not the world, neither the things that are in the, world; the lust of the flesh the lust of the eyes, and the pride of life," by simply leaving out the word not. Mormonism seems exactly to realize the ideal of this distinguished controversialist; and, as he does not mention it as one of the phases through which his faith has hitherto passed, we cannot but hope that he may still find among the Latter Day Saints that resting-place which he tells us that he vainly sought among the Craig-and-Midlerites.

This mundane character of Mormonism faithfully perpetuates the type impressed on it by its founder. Joseph Smith was "a jolly fellow," says one of his admirers, and not in the least methodistical. "His was a laughter-loving, cheerful religion," says Mr. Gunnison. The General Epistles of the "Church" exemplify the same peculiarity. The Gospel which they proclaim consists of directions for emigration, instructions for the setting up of machinery, the management of iron-works, the manufacture of nails, the spinning of cotton-yarn, and the breeding of stock. The same undevotional aspect is exhibited by their public worship, at least in Utah; for in Europe reserve is used, and their practice assimilated to that of other sects. The service begins with instrumental music, the band performing "anthems, marches, and waltzes;" "which," says Mr. Gunnison eulogistically, "drives away all sombre feelings."An ex-tempore prayer follows, which invokes blessings on the president, officers, and members of the Church, and curses upon their enemies. Then comes a discussion, in which any one may speak. This part of the service is usually a conversation on local business, like that in an English vestry meeting. The sermon follows;

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* The 18th toast is printed as follows "Poly-Ticks and Poly-Gamy;" a piece of wit which seems to have been highly appreciated. (XIV. 566.) With regard to slavery, it should be observed, that according to Joseph's revelations, the negroes are of an inferior race, and that no person of color can be admitted into the Church. (XIV. 472.)
 

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but even that is not confined to religious exhortation, but embraces such questions as the discipline of the Legion, the California gold digging, and the politics of the Territory. The most curious specimen of these discourses which we have discovered is the following, which we take from the official report: --

Elder George Smith was called upon to preach an iron sermon. He rose, and took into the stand [pulpit] one of the fire-irons, [the first productions of the Utah foundries.] Holding the same over his head, he cried out "Stereotype edition," and descended amid the cheers of the saints. The choir then sung the doxology, and the benediction was pronounced by Lorenzo Snow. (XV. 492.)

This kind of religious service would satisfy the aspirations of Mr. Carlyle himself; whose rather lengthy sermons on the text laborare est orare are thus condensed into pantomime by "Elder George Smith."

The Mormon collection of hymns, which we have mentioned at the head of this Article, might lead to an impression of the religion different from that which we have here given. But when we come to examine it, we find, in the first place, that it is published for the English congregations; and, secondly, that nine-tenths of the hymns (including all which possess the slightest merit, devotional or poetical) are stolen from the collections in use among English Protestants, especially from the Wesleyan hymn-book. The few original compositions which Mormonism has produced are execrable, both in taste and feeling. In addition ~o the samples which we have already given, we may add the following: --

JOSEPH'S APOTHEOSIS.                         

(AIR -- The sea! The sea! The open sea!)

He's free! He's free! The Prophet's free!
He is where he will ever be.
His home's in the sky; he dwells with the Gods;
Far from the furious rage of mobs.
He died, he died, for those he loved.
He reigns, he reigns, in the realms above.
               (Hymns, 338.)

SAME SUBJECT.                         

Hail to the Prophet ascended to heaven,
   Traitors and tyrants now fight him in vain
Mingling with Gods he can plan for his brethren;
   Death cannot conquer the hero again.

Praise to his memory! he died as a martyr!
   Honored and blest be his ever great name!
Long shall his blood, which was shed by assassins,
   Stain Illinois, while the earth lauds his fame.

Sacrifice brings forth the blessings of heaven,
   Earth must atone for the blood of that man;
Wake up the world for the conflict of justice,
   Millions shall know brother Joseph again.
               (Ibid. 325.)

THE DEEDS OF JOSEPH.                         

Who took the plates the angels showed?
And brought them from their dark abode?
And made them plain by power of God?
         The prophet Joseph Smith

Who did receive the power to raise
The Church of Christ in latter days?
And call on men to mend their ways?
         The prophet Joseph Smith.

Who bore the scorn, the rage, the ire,
Of those who preach for filthy hire?
Was called by them impostor, liar?
         The prophet Joseph Smith.
                (XIV 304.)

We must not forget that the whole fabric which we have hitherto described, both doctrinal, ethical, and liturgical, risight be changed at once by a new revelation uttered by the president of the Church. The only limitation to his power is the necessity of securing the assent of his followers, which, though not theoretically essential, is practically indispensable. Loss of popularity must of necessity entail dethronement. We have already observed the skill with which the Mormon hierarchy is constructed, so as to enlist in its service all the available talent of the sect, and thus to guard as far as possible against the danger of rebellion. We need not recapitulate the long list of names by which its various grades are designated. The quaintness of some of these give, at first sight, an air of ridicule to the whole; but, however ludicrous the nomenclature, the organization itself is too skillful to be ridiculous. The supreme authority is nominally in "the Presidency," which consists of the President and his two Councillors. But, in reality, the First President is sole monarch, for his assessors, though they may remonstrate, have no power of resisting his decrees. The President himself; according to Smith's statement (XV. 13.) is, "appointed by revelation," and acknowledged by the voice of the Church." But Brigham Young has modified this declaration, by announcing that, although constituted a Prophet by revelation, he holds the office of President by the choice of the people (XV. 488). And, in fact, a vote that he be sustained in his office is passed at every General Conference. It would seem, therefore, to be theoretically possible that the divinely-appointed "Seer, Prophet, and Revelator," might be deposed by the Church. But the exact limits which define the powers of the President and Conference
 

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are left as indeterminate as in the similar case of Pope and General Council. Another change effected under the administration of Young has been, the assumption by the Apostolic College of a paramount authority unknown to the original constitution. Many of the apostles, however, are generally absent from head-quarters on missionary journeys, and the acting senate is a council of the twelve, selected from among the high priests. The Bishops are financial officers, employed in the collection of the tithe. The Patriarchs are charged with the special function of pronouncing benedictions on individuals. Joseph Smith, senior, the Prophet's father, was formerly Patriarch, and, even in the early days of Mormon poverty, received for this service ten dollars a week (more than 100/. a year), and "his expenses found." (XV: 308.) -- The present chief Patriarch (John Smith, an uncle of Joseph's) no doubt gets better pay, and we see that the unhappy old man has lately published a solemn affirmation of the truth of his nephew's miracles. (XIV. 97.) In subordination to these higher officers is a great variety of minor functionaries, each of whom, from the lowest to the highest, has a direct interest in strengthening the hierarchical government, in which he holds a place, and by which he may mount, as his present superiors have mounted, from poverty to wealth, and from contempt to power. Thus all work zealously together in maintaining ecclesiastical discipline, and (to use the words of one of them) enforce upon the people "the importance of being governed by the Priesthood in all things." (XIV. 294.)

But whatever may be the merits of such an organization, its success must depend in great measure on the character of its head. The Jesuits would never have reconquered Europe for the Pope, had not the first three or four generals of the Order been men of eminent ability. Mormonism would probably have perished after the death of Smith, had the Apostles shown less sagacity in their selection of their present chief. Brigham Young was the son of a farmer in the Eastern States (XV. 642.), and was brought up to the trade of a carpenter. He joined the sect early, and rose to eminence by his serviceable obedience. He is a man of action, not of speculation; distinguished for coarse strength and toughness, physical and moral; and these qualities have been needed for the rough work he has had to do. His first important charge was the mission to England in 1837, when he founded the British Churches. Shortly before that epoch, he was solemnly set apart "to go forth from land to land, and from sea to sea." And we read that "the blessing of Brigham Young was that he should be strong in body, that he might go forth and gather the elect." (Smith's Autob. XV. 206). We have related how, after the death of Smith, he supplanted Rigdon, and rose from the chairmanship of the Apostles to the Presidency, and how wisely he led his followers through the wilderness, and planted them in the land of promise. By his appointment as governor of the territory of Utah, his character received the stamp of public approbation from the supreme Government of United States; whence he reaped also the solid advantage of a salary of $2500. Besides this official income, he has the uncontrolled management of the ecclesiastical revenues, including the tithing of his subjects, foreign and domestic. We learn, therefore, without surprise, that he has acquired considerable property, and that he is able not only to maintain a suitable establishment and "princely carriages" (G. 63), but also to support a family of forty wives and about a hundred children. His prosperity has excited some jealousy among his people; and we find him, in a recent speech, remonstrating with those who "complain of me living upon tithing." (XV. 161.) But hitherto he has succeeded in suppressing such murmurs by his frank and popular bearing, and by the proofs he has given of indefatigable zeal for the public interest. The official documents which he publishes from time to time, and especially his Messages to local the legislature, show the illiterate sagacity of the Rusticus abnormis sapiens, and exhibit a curious mixture of business-like statement with Yankee bombast. As a specimen of the "the latter, we may take the following description of the Abolitionist party, from a recent message: --

The fanatical bigot, with the spirit of northern supremacy, seeks to enwrap in sobrilegious flame the altar of his country's liberties, offering an unholy sacrifice which, arising in encircling wreaths of dark and turbid columns, emitting in fitful glare the burning lava, betokens erewliile her consummation. (XV. 422.)

When opposed, the President is apt to become overbearing and scurrilous. Thus, in his controversy with Judge Brocehus, he tells his correspondent that either he is "either profoundly ignorant or willfully wicked, one of the two." "You manifest a choice," he adds, "to leave an incensed public in incense [sic] still."

And farther: --

When the spirit of persecution manifests itself in the flippancy of rhetoric for female insult and desecration, it is time that I forbear to hold my peace, lest the thundering anathemas of nations, born and unborn, should rest upon my head, when the marrow of my bones shall be illy [sic] prepared to sustain the threatened blow. (XlV. 402.)

Yet the President can write better than this, when he restricts himself to less ambitious
 

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prose. His correspondence with Dr. Adams, for example (Ibid. 213), is a model of shrewd sense, not unmixed with a touch of humor, and shows that he is well able to detect an impostor. This, indeed, is not surprising, on the principle of that ancient rule which prescribes the agents most serviceable in thief-catching.

Next to the President in importance, though not in official rank, stands the apostle Orson Pratt. As Young in action, so Pratt in speculation, is the leader of the sect. Like so many intelligent and half-educated men, he has greedily received the teaching of the modern Pantheistic philosophy, from its popular interpreters, American and English. From such sources he has compounded that strange jumble of incongruous dogmas which we have before at tempted to describe. Thus he probably hopes to enlist some recruits from the party of "Young America," who may be induced to swallow the absurdities of Mormonism in a non-natural sense, washed down with a lubricating dose of mysticism. He has himself substantial reasons for his allegiance to the cause. He holds the pleasantest appointment which his Church can bestow upon an intelligent man, being its resident agent at Washington. His official duty (according to the tenor of his diploma) is "to write and publish periodicals and books illustrative of the principles and doctrines of the Church;" and it is his prerogative "to receive and collect tithing of the saints throughout all his field of labor." (XV. 42).

His elder brother, Parley Pratt, though individually less prominent than Orson, represents an element of Mormonism far more essential to its success. He may be considered as chief of the Mormon missionaries. The zeal and activity of these emissaries, though it has been much exaggerated, is still remarkable. The Governors of the sect are good judges of character; and it is their plan to select the restless and enterprising spirits, who, perhaps, may threaten disturbance at home, and to utilize their fanaticism, while they flatter their vanity, by sending them as representatives of the Church to distant fields of labor. Their method of establishing a mis sion is a foreign country is as follows. -- Amongst their converts, taken at random from the mixed population of the Union, there are natives to be found of every nation in Europe. They select a native of the country which they wish to attack, and join him as interpreter to the other emissaries whom they are about to despatch to the land of his birth. On arriving at their destination, the missionaries are supported by the funds of the Church, till they can maintain themselves out of the offerings of their proselytes. Meanwhile, they employ themselves in learning the language, and circulating tracts in defence of their creed; and then sit down to the weary task of translating the "Book of Mormon."

By this process, they have formed churches in Denmark, Sweden, Norway, Iceland, Germany, Italy, Switzerland, Malta, Gibraltar, Hindostan, Australia, and the Sandwich Islands; and besides these, they have recently sent missionaries to Siam, Ceylon; China, the West Indies, Guiana, and Chili. The "Book of Mormon" has been published in French, German, Italian, Danish, Polynesian, and Welsh. Besides various tracts which arc circulated by these missionaries, they have established regular periodicals in French, Welsh, and Danish.* We should observe, however, that of the missions above enumerated, the first and last (those to Denmark and the Sandwich Islands) have alone been really successful. In Denmark, at the beginning of 1853, they possessed 1400 baptized converts, and had also despatched 297 more to Utah. In the Sandwich Islands they had baptized 589, before their mission had been established twelve months. These proselytes were all previously Christians, converted from heathenism by American missionaries. The other foreign missions have as yet only succeeded in making a very small number of proselytes. The accounts published by their founders are often exceedingly absurd. Among the most grotesque is the record of the Italian mission, by the apostle, Lorenzo Snow. He begins by informing us that he sailed from Southampton to a place called "Avre de grace." In due time he reached the valley of the Waldenses, "who have received many privileges from the Sardinian Government." With him were three other Mormons --the first, an Americo-Sicilan; the second, an Englishman; and the third, a Scotchman. The four met on a hill in Piedmont, which they named Mount Brigham. They record their proceedings in the style of a Yankee public meeting, as follows: --

Moved by Elder Snow -- That the Church of Latter Day Saints be now organized in Italy. Seconded end carried.

Moved by Elder Stenhouse -- That Elder Snow, of the quorum of twelve apostles, be sustained President of the Church in Italy. Seconded and carried.

Moved by Elder Snow. --That Elder Stenhouse be Secretary of the Church in Italy. Seconded and carried.

Thus was formed the "Church of Italy," which contained at the time of its formation not a single Italian member. Its founders boast,

__________
* Namely, 'Le Reflecteur,' published monthly at Lausann~ the 'Udgorn Seion,' weekly, at Menthyr; and the 'Skandinaviens Sterne,' twice a month, at Copenhagen.
 

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however, that they have contrived to deceive the Roman Catholic authorities, by publishing a Tract under the title of "The Voice of Joseph," with a woodcut of a Nun for frontispiece, and a vignette of the Cross upon the title-page. Under these false colors, they hope soon to win their way.

But Great Britain is the true theatre of Mormon triumph. An official census is published half-yearly, whence we learn that in July 1853, the British Saints amounted to 30,690, and contained 40 "Seventies," 10 High Priests, 2578 Elders, 1854 Priests, 1416 Teachers, and 834 Deacons. * Thus one-fifth of the whole number are invested with some official function. We may add, that 25,000 copies of the "Millennial Star," the Mormon organ, are sold weekly.

To explain the causes of this success, gained by the preachers of a superstition so preposterous, is a most important part of our task. Yet it needs no long investigation, for these causes are not difficult to detect. In the first place, it may he laid down as an axiom that every impostor may at once obtain a body of disciples large enough to form the nucleus of a sect, provided he be endowed with sufficient impudence. This is true not only of religious empires, but of all speculators on human credulity. What quack ever failed to sell his pills, if he mixed them with the proper quantum of mendacity? The homoepathist, the spirit-rapper, and the phrenologist, each attracts his clique of believers. All this is only an illustration of the Hudibrastic maxim: --

       Because the pleasure is as great
       In being cheated as to cheat.

In religion, Joseph Smith has had many predecessors, no less successful than himself. The German Anabaptists, who resembled him both in their pretensions to inspiration, and in their practice of polygamy, held temporary sway over cities larger than Nauvoo. Not many years are past since Joanna Southcote persuaded thousands to accept her as a New Messiah. Nay even now the Agapemone of Bridgewater is full of crazy fanatics, who maintain an impostor more blasphemous than Brigham, in a state as princely as that of the President of Utah. The weakness of credulity in some, the strength of madness in others, ensures to every fraudulent pretender the fulcrum which he needs. The latter cause, indeed, has no doubt contributed the corner-stone to many Mormon churches besides that of Hamburg; the founder of which ingenuously confesses, "the woman whom I baptized first here was in the madhouse for a long time. She was possessed by an evil spirit for fourteen years."

Thus a heap of materials lies ever ready for the torch of the religious incendiary. But in general the straw and stubble burns out as quickly as it kindles; and even if a few ashes continue to smoulder (as, for instance, there are still a few Southcotians), yet the flame has died away. But Mormonism has already out- lived this ephemeral stage of sectarian existence, and after twenty years of growth, is now more vigorous than ever. The first and most important cause of its permanent power, is its claim to possess a living prophet and a continuous inspiration. Its votaries tell us that they are not left, like other men, in anxious uncertainty, but are guided in every step by the audible voice and visible hand of God. In every age there are multitudes who would gladly suffer the moral problems of life to be solved for them by an outward authority. And an age remarkable for religious earnestness will be especially exposed to the seductions of those who pretend to reveal to it with definite accuracy the will of Heaven. The most conspicuous example of this in our days has been the conversion of so many truth-seeking men to the Church of Rome. We have all heard their enthusiastic. description of their present happiness contrasted with their former distress. Once they were compelled to grope their way in darkness, or only lighted by the dim lamp of duty, and the disputed precepts of Scripture. Now they have emerged into the clear sunshine of heavenly day, and have only to obey, at every turn, the voice which cries so clearly, "this is the way,

__________
* The most numerous Church in England is that of Manchester, which contains 3166 members; the next is that of Glamorganshire, which contains 2338, mostly at Merthyr. In the very valuable and authentic report on religious worship, by Mr. Horace Mann, which has lately appeared under the auspices of Mr. Graham, the Registrar General, as superintendent of the Census, there is an account of the Mormons, p. cvi.-cxii., from which we extract the following passage: 'In England and Wales there were, in 1851, reported by the Census officers, as many as 222 places of worship belonging to this body: most of them, however, being merely rooms. The number of sittings in these places (making an allowance for 53, the accommodation in which was not returned), was 30,783. The attendance on the Census Sunday (making an estimated addition for 9 chapels from which no intelligence on this point was received) was -- morning, 7,517; afternoon, 11,481; evening, 16,628. The preachers, it appears, are far from unsuccessful in their efforts to obtain disciples; -- the surprising confidence and zeal with which they promulgate their creed, the prominence they give to the exciting topics of the speedy coming of the Saviour, and his personal millennial reign and the attractiveness to many minds of the idea of an infallible church, -- relying for its evidences and its guidance upon revelations made perpetually to its rulers, -- these, with other influences, have combined to give the Mormon movement a position and importance with the working classes, which, perhaps, should draw to it much more than it has yet received of the attention of our public teachers.'
 

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walk ye in it." But these converts have been chiefly confined to the higher classes. Englishmen in the lower and less educated ranks are seldom allured to the Church of Rome; being repelled from it by a feeling of its anti-national character, and by the appearance of idolatry in its ceremonial. The bold pretensions of a Protestant sect to more than Roman infallibility, satisfy their longing for religious certainty, without shocking their hereditary instincts. The power of such an attraction is proved by the fact that even the Irvingite Church still possesses congregations in many large towns, although its claims to miraculous gifts have become faint and hesitating, and its members are not proselyting fanatics, but quiet and unobtrusive dreamers. The Mormonites are of a very different temper. Eager and impatient to propagate their sect, peremptory in their demand of obedience, unscrupulous in their assertions, and unhesitatingly promising absolute assurance to their proselytes. By their revelations, their miracles, and their prophecies, faith is changed into sight. So their organ tells us: --

Latter Day Saints KNOW that the Lord has spoken in this age. They KNOW that angels do now converse with men. They KNOW that the gifts of the Holy Ghost are manifested in these days by dreams, visions, revelations, tongues, prophecies, miracles, healings. Latter Day Saints have come to a KNOWLEDGE of the truth. (XVI. 444.)

Secondly, the success of Mormonism is due to its organization, which has enabled it to employ the obedience of its votaries to the best advantage. The submission rendered to a voice which men believe divine, supplies a motive force of unlimited power; and when this is applied by well-constructed machinery, the results which may be effected are almost incalculable. When the energies of masses are directed by a single mind, wonders will be accomplished, even though (as often happens in military achievements) the service is rendered with sullen indifference or extorted by compulsion. But when the obedience is the obedience of the will, and when the unity of action is blended with a unity of heart and purpose, the results of such a concentration of moral force upon any given point are not more really surprising than the raising of the Menai bridge by the hydrostatic paradox.

Thirdly, we may attribute the welcome which Mormonism has met from our working classes to the prevalence of discontent among the poor against the rich. The repinings of labor against capital, which have covered England with strikes and Europe with barricades, are at once sanctioned and consoled by the missionaries of the "Saints." They invite their hearers to fly from oppression to that happy land where the poor are lords of the soil, where no cruel mill-owners can trample on the 'rights of labor,' where social inequalities are unknown, and where all the citizens are united by the bonds of a universal brotherhood and a common faith. In the minutes of a recent "General Conference," we read that "Elder Taylor related a conversation which he had held with a French Communist, wherein he proved that the Saints have done all which the French Communists have failed to establish." (XV. 389.) And certainly they may appeal with just pride to the contrast presented by Nauvoo in its decay with the flourishing city which they abandoned. For M. Cabet's Socialist (its present possessors have been unable even to preserve from ruin the farms and workshops 'which Mormon industry had left ready to their hands. To such promises of substantial comfort these skillful propagandists and glowing pictures of the millennial glories which are soon to dawn on" Zion;" gratifying, yet surpassing, the aspirations after a "good time coming," which fill the dreams of their democratic converts.

Another, and perhaps not the least influential, aid to Mormon proselytism, is the adaptation of their materializing theology to the system taught by the extreme section of popular Protestantism. That Judaizing spirit which would supersede the New Testament by the Old; which imposes Mosaic ordinances as Christian laws; which turns even the new dispensation into a string of verbal shibboleths; * prepares the mind for the corresponding dogmas of Mormonism. But while the Mormon teachers fall in with this popular system, they carry out its carnal views to a more logical development. Thus they have pushed its Judaizing tendencies (as we have seen) into actual Judaism. And even while discarding the morality of. the New Testament, they found their hierarchy on the most servile adherence to its letter; and maintain that any departure from its nomenclature in the designations of ecclesiastical officers is indefensible. It is instructive to observe how easily this formalism, which is usually regarded as preeminently Protestant, blends with their Romanizing attribution of a magic power to outward rites, an inherent sanctity to earthly temples, and an efficacious virtue to offerings for the dead; for, in truth, these several modes of substituting a formal for a spiritual religion, whether patronized by Pope or Presbyter, are only diverse manifestations of the same idolatrous superstition.

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* We have often regretted that Coleridge should have applied Lessing's term of Bibliolatry (a word sure to be misrepresented) to this tendency of popular religionism. Grammotolatry would have been a better word for which St. Paul protests.
 

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Such are the principal causes which explain the rapid growth of this singular sect. But we do not believe them sufficient to secure its permanent stability; for, in the first place, when the necessity for increasing the population of Utah has passed away, the zeal for proselytism which it has bred must burn less warmly. Secondly, that agglomeration of the sect upon a single spot, which, up to a certain point, gives strength and centralization, contains also an element of weakness; for it makes the Church of Mormon local instead of catholic, and tends to restrict the converts to that small number who intend to emigrate. Thirdly, the success of the leaders in rendering the government of Utah theocratic may ultimately prove suicidal. At present the democracy is merged in the theocracy. Even the members of the Legislature, nominally elected by universal suffrage, are really named by the President, and returned without a contest. But this very blending of the two elements of sovereignty tend to confound the one with the other. By a gradual change in the public sentiment, the Church might be swallowed up in the State; the forms might remain while the spirit was extinct; the hierarchy of Apostles and Elders might continue nominally supreme, but might become a body of mere civil functionaries; for it will be remembered that every ecclesiastical appointment is at present submitted twice a year to a popular vote. Thus even the office of President itself might, without any revolutionary change, pass quietly into an elective magistracy. Again, there is a possibility of disruption upon the death of every President. It may not always happen, as after Smith's murder, that the whole Church will support a single candidate. And (as we have already shown) the rules which fix the mode of appointment are contradictory. Lastly, we are told by those who have resided in Utah, that the younger citizens do not inherit the faith of their fathers. * A race is growing up which laughs at the plates and prophecies of Joseph. This is the symptom of a natural reaction; the credulity of one generation followed by the skepticism of the next. Meanwhile, as wealth increases, so will instruction and intelligence; and since no educated man can really believe the silly fables of Mormonism, and only a small minority can be bribed to profess a faith which they do not feel, the unbelief of the more enlightened must ultimately descend to the masses. When this happens, the theocracy must be violently broken up; unless it should be peaceably metamorphosed (as we have supposed above) into a form of civil government. In such a case, the residuary religion of Mormonism would probably take its place among Christian sects, alongside of Swedenborgianism and Irvingism. It would easily rid itself of its more Antiebristian features, by the issue of new revelations, which should supersede those of Rigdon and Brigham. The abandonment of polygamy would do less violence to the system than its introduction: for it was originally forbidden; and its subsequent permission might be explained as a temporary privilege, granted to the saints, martyrs, and apostles, who suffered and bled for the faith. The book of "Doctrines and Covenants" is mostly of so ephemeral a character, that it might easily be suffered to drop into oblivion. Thus a belief in the Book of Mormon might be left, as the only distinctive symbol of the sect; a belief which would not more affect their practice than if they believed in the history of Jack the Giant Killer. But the decline of Mormonism which we anticipate is only matter of conjecture, -- its rise and progress is matter of fact, Nor ought we to neglect the lessons taught by its success. In the first place, we may learn not to expect too much from the extension of popular education. Two-thirds of the Mormon converts are men who have gained all which it is possible for the ordinary routine of primary instruction to bestow upon the mass of the working classes in the few years during which they can be left at school. This is no reason for relaxing in our efforts to advance the civilization of the poor. On the contrary, it is a great reason for superadding some machinery which may attract their youth to those fountains of which their childhood can barely taste. ** Yet even when the most is done that can be done, we must not expect too high a standard of attainment. The information gained by tired workmen in the hours of relaxation must needs be somewhat loose and smattering, except in the case of the most powerful intellects.

Another lesson forced on us by the success of Mormonism, especially concerns the teachers of religion. Many victims of this miserable imposture might have been saved had our popular preachers .taught their hearers to draw the line of separation clearly between the religion of the New Testament and that of

__________
* (G. 160.).

** One of the best means is by establishing 'free libraries,' such as have been instituted in Liverpool, Manchester, and elsewhere, under a recent Act. But if they are to do good, these establishments should be careful not to circulate books likely to corrupt the morals of the people. The first report of the Manchester library gives a list of the books most frequently read and at the head of all we find 'Roderick Random!' We cannot see time necessity of gratuitously supplying the population with a book which (if we may venture to alter a phrase of Johnson's) combines the morals of a pimp with the manners of a scavenges. Lord Campbell, the other day, in sentencing a seller of obscene books to imprisonment, obseved with a noble indignation, that the crime was greater than that of a poisoner.
 

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the Old. But on this point we have already said enough in the foregoing pages.

Finally, if it be humiliating to confess that this fanatical superstition has made more dupes in England than in all the world besides; yet the instrumentality by which they have been gained also contains matter of encouragement. The same principle of organization which has been so powerful in the cause of error, might do good service to the cause of truth. Amongst the Mormons, as we have seen, one in five participates in the ecclesiastical government. Let us suppose that in like manner the religious laity of the Church of England were invested with official functions. Let us suppose that they were made to feel themselves members of a living body; essential parties to its acts; sharers in its responsibilities; doers of the Word, and not hearers only. Surely if, among the millions who worship in our churches, we will not say one in five, but even one in fifty, were thus animated to exertion, their achievements in rescuing their countrymen from the slavery of ignorance and vice might at least redeem the future, if they could not remedy the past. Meanwhile, if the great national institution of the church seem to fall short of its high calling, and to do but half its task, we may console ourselves with the recollection that it works in fetters, and that vital circulation may yet be restored to organs frozen by a forced inaction. For it can never be more difficult to loose than to bind; and though it might he impossible to create, it is easy to emancipate.

CHAMBERS'S

R E P O S I T O R Y.

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Vol. VII.                                     London & Edinburgh, 1852.                                     No. 53.
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HISTORY  OF  THE  MORMONS.

THE  MORMONITES;

OR,  "THE  CHURCH  OF  LATTER  DAY  SAINTS."

I. THE HISTORY OF THE MORMONITES.

[ 85 ]



THE  MORMONITES;
OR,  "THE  CHURCH  OF  LATTER  DAY  SAINTS."

Part II.

THE  MORMON  EXODUS  TO  UTAH.

II. The Claims Of The Mormon Religion to be
a Revelation of the Will of God.

[ 115 ]



THE  MORMONITES;
OR,  "THE  CHURCH  OF  LATTER  DAY  SAINTS."

Part III.

Mormonism and the Mormons.

NAUVOO, ILLINOIS -- THE MORMONS.
_____

BY REV. J. M. PECK,
______

With this place is associated a long train of imposture, superstition, fanaticism. Lynch-law, robberies, burglary, arson, murder, rebellion and civil war! The name itself -- Nauvoo -- pretended by Mormons to have been of Hebrew origin, intimates the most extraordinary religious imposture and wide-spread fanaticism the world has witnessed in modern times.

A regular. consecutive and complete sketch of Mormonism, or a history of the moral pranks of its founders, in detail, would fill a large volume. A truthful history in full, of this strange imposture, enacted in the middle of the nineteenth century, has yet to be written. The materials are abundant, and a skillful and unprejudiced mind, from the series of facts that have occurred since 1830, could produce illustrations of some of the strangest and most unaccountable freaks of perverted humanity.

Nature has not formed, along the "Great River" a more picturesque and eligible site for a large city. The gradual acclivity, as terrace after terrace rises up from the river until the high land is reached, more than a mile, furnishes a slope seldom found. The writer saw it before the hand of man had defaced the image of nature. Beautiful groves of tall oaks, interspersed by winding vistas, covered the ground to the summit ridge, where an immense undulating prairie was spread out in the distance. No shrubbery or undergrowth shut out the view of the open forest.

Near the river, on the right, was the beautiful residence of Dr. Isaac Galland, where art had combined with nature to form one of the most delightful country seats. He obtained possession of a fine tract of land, and in 1834, laid off on this site the town of Commerce. In an ill-fated hour he sold this property to the Mormons, who had fled from Missouri, and identified himself with the fraternity, and entered into their speculation by selling "half-breed" claims in Iowa.

He was a gentleman of education, kind, philanthropic, and confiding in his disposition, but speculative and visionary, and a disbeliever in all revealed religion. He had been engaged in the Indian trade along the Mississippi, rejected all revelation from God, and wrote a letter in the "Times and Seasons," the Mormon periodical at Nauvoo, in 1841, in which he makes a number of ingenious suggestions to the Prophet, of the policy they should pursue to be successful in establishing the new religion.

SKETCH  OF  MORMONISM.

In the year 1830, a singular book came from the press, in Palmyra, Wayne county, New York, that attracted less attention from its claims to ancient inspired writings, than as a series of wild, irregular, romantic legends concerning a race of men on the American continent. On the authority of the book, they were an off-shoot from the ancient Jews and the progenitors of the Indian tribes of North America. It contained 590 12mo pages; with the following imposing title-page: -- "The Book of Mormon -- An account written by the hand of Mormon, upon plates taken from the plates of Nephi." Then follows an awkward and illiterate sketch of the work, purporting to be "a record" of two sorts of people, "the people of Jared," and the "people of Nephi." "By Joseph Smith, Jr., Author and Proprietor."

Joseph Smith, Jr., or Joe Smith, as the Prophet was familiarly called, was a native of Vermont, but when a youth was removed by his father and family into the western part of New York, and lived for a time in the vicinity of Rochester. The family were idle, superstitious, illiterate, and of doubtful reputation; and Joe, when he had grown to manhood, spent several years roving about in the neighboring towns, pretending to be engaged in digging for buried money and hunting silver mines.

About 1827, he pretended he had found some curious golden or brass plates, the leaves of a book, hidden in a box, in the town of Palmyra, to which he was directed by an angel! In the same box were two transparent stones, which being placed in a hat with the plates, Joe, by looking in, became miraculously qualified to read and even translate their contents from the "Reformed Egyptian language." The Prophet, with his face buried in the hat, read out the translation, and Oliver Cowdery, a school-master in the vicinity, wrote it down in English. Oliver Cowdery, David Whitmer, and Martin Harris bear testimony "unto all nations, "kindreds, tongues, and people," that they "had seen the plates and engravings thereon," "that they had been shown us by the power of God and not of man." David Whitmer and a family connection of the same name were the first converts. Cowdery was Smith's amanuensis. All these early converts left the sect at the period of the Mormon War, in Missouri, in 1838, and denounced Smith, who expelled them from the church.

Harris was a man of religious and superstitious temperament, and credulous in the extreme, believed in dreams and other communications from the invisible world, and. withal, exceedingly avaricious, and close and calculating in his business. He mortgaged his farm on which he lived to raise the funds to enable Joe to print his new Bible. He had enough of credulity, superstition and ignorance to believe the tales of Prophet Joe, and was stimulated also by the flattering prospect of a money-making job from extensive sales of the Book of Mormon. His wife gave this testimony. The poor old man lost his farm. and, with many misgivings about his new creed, died in poverty.

The book contains a prosy series of extravagant legends, mixed up with pious suggestions, and containing whole paragraphs copied verbatim et literatim from both the Old and New Testaments in the common English version. Yet the Prophet and founder of Mormonism declares he translated the whole book from plates, written in the "Reformed Egyptian language," by the light of the stones! But the passages of
 

Scripture, when used, are perverted, being mixed up with the most extravagant and monstrous fictions, with quite a sprinkling of vulgar, cant words and phrases.

It contains a series of romantic tales about two kinds of people that, at remote periods of time, are said to have crossed the ocean from the Asiatic continent. One class came here shortly after the building of Babel and the confusion of tongues, where they lived for many generations, became divided into two hostile parties, and fought until they exterminated each other, in a more desperate mode than the legend of the Kilkenny cats, who left no trace behind save the tips of their tails. The wicked Jaredites left not a remnant of their race! The migration of this race is one of the marvels of the book. They built "eight barges," both airtight and water-tight, and had sixteen stones "molten out of the rock," to illuminate their craft. Two of these stones were the identical ones used by the Prophet in his hat, to translate this wonderful book, having been put in the box with the plates by Moroni, the last of the Mormons, for that express purpose. Partly by swimming on the surface, and then, during storms, diving like ducks beneath the surface, these barges crossed the ocean, with "the families, flocks, herds, fowls, and all manner of provisions," in 344 days!

The second race migrated here in "ships" about 600 years before the Christian era, from Jerusalem, by way of the Red Sea, and became the progenitors of the Indian tribes. They sprang from the tribe of Joseph, and constituted the Mormons. The extravagant fictions of this part of the book outdo the Arabian Nights' Enchantments, or the stories of Sinbad the Sailor. They might pass for wild, incoherent romances, were it not for the blasphemous assertion that Jesus Christ, after having ascended to Heaven from Mount Olivet, again descended on this continent, organized the Mormon church, chose twelve apostles, and again ascended, after continuing for a period on earth in America.

The story runs this: -- Lehi, with his wife and four sons and their families, under the direction of Prophet Nephi, the youngest, left Jerusalem in the reign of Zedekiah, King of Judah, and, after wandering eight years, built a ship, and, guided by a "curious brass ball with pointers," crossed the ocean to the American continent. Here the family had a quarrel, became divided into two clans, which from the leaders were denominated Lamanites and Nephites. The Lamanites became corrupt and idolatrous. The Nephites, though descended "from the tribe of Joseph," as the tale goes, had their high priests. common priests, temple service, and Jewish worship, with baptism and other Christian (?) usages, long before the birth of Christ! Three or four hundred years after the Christian era, and long after he had descended on this part of the earth, and organized the Mormon church, the Nephites and Lamanites were engaged in exterminating wars. More were slain, according to the veritable Book of Mormon, than in the wars of Alexander, Caesar, and Napoleon united, until all the Nephites were killed except Moroni, "the last of the Mormons," who buried the plates "in the hill Camorah," (Palmyra, New York), for the special purpose of being found by Joe Smith, who was to re-organize the Mormon church as the Latter Day Saints. These statements give an exhibition of Mormon character, habits and designs. War "to the knife," with all their enemies, is a fundamental principle in their creed, and habitual lecturing to the masses on these ancient, but fabulous, wars excites them to similar achievements.

The Book of Mormon makes the pretence of having been written by twelve different authors, during a period of 1020 years, a part of it having been translated by the writers from more ancient documents, and the whole engraven on plates by Moroni in the "Reformed Egyptian language." No series of childish tales ever bore such unquestionable evidence, as the production of a single mind, in modern phraseology, and all within the present century. It abounds with the provincialisms common to illiterate New Englanders. It contains allusions to modern discoveries, as steamboats. The author makes a bungling attempt to imitate the style of the English version of the Bible, quotes sentences from Shakespeare, and uses colloquial phrases common to illiterate persons in the interior of the State of New York, thirty and forty years since.

Curiosity, and the laudable desire to prevent imposition on the minds of ignorant and credulous persons, have prompted full and successful investigation of the authorship of these writings. The result, established beyond all controversy, I here give.


About eighteen years before the appearance of the Book of Mormon, an eccentric gentleman, by the name of Spalding, then living in the north-eastern part of Ohio, was engaged in writing a series of historical romances, the fruit of his own fertile imagination, about the early settlement of North America, and the race of people whom he fancied made the mounds, fortifications and enclosures found [there]. These writings were intended for his own amusement. and that of his friends.

He was a person of moderate abilities, of some slight mental obliquities, of honest reputation, and in straitened circumstances. He read his manuscripts to his neighbors, who, on reading the Book of Mormon, made affidavits that it contained the same stories they had heard Mr. Spalding read. His brother, who had read these manuscripts, gave the same testimony. His widow, who had married a man by name of Davidson, and removed to Massachusetts, also certified that in this work were the romantic legends of her former husband. More than forty other persons have made affidavits to the same effect. All these were persons of unimpeachable veracity.

Mr. Spalding removed with his family to Pittsburg, where he formed an acquaintance with Mr. Paterson, a publisher, who read these manuscripts, had them in his possession for several months, and proposed to the author to publish them as a historical romance. Spalding then removed to Washington county, Pennsylvania,
 

where he died in 1816. His widow still retained the manuscripts in her possession, which were read by her and her relatives.

One of Smith's early disciples was Sydney Rigdon, who, in authority and influence, was next to the Prophet in this new sect, until 1844, when he seceded, at Nauvoo, on the introduction of the "spiritual wife" system in domestic affairs.

Rigdon, before he joined Smith in the Mormon enterprise, was a man of a visionary, unsettled mind, of a morbid, enthusiastic temperament, subject to religious hallucinations, and, withal, a preacher. At the period Mr. Spalding resided in Pittsburg, Rigdon was about the office of Mr. Patterson, and might have stealthily copied the manuscripts; or Smith himself might have come into possession of this document, for the writings of Mr. Spalding were in Ontario [sic] county, New York, where his widow lived for several years. Mrs. Davidson can give no account how these papers were lost. She certifies they were in an old trunk, with some books and other papers, and when the trunk was examined, this document was missing.

It is a fact, established by the most ample proof, that "The Manuscript Found," as Spalding called his romance, furnished the frame-work of the Book of Mormon, with such interpolations and changes as Smith and his coadjutors saw fit to make. These bear the finger-marks of the vulgar, illiterate impostor and his early associates, Cowdery, Harris, Whitmer, and Sydney Rigdon.

All these facts would not be worth a moment's attention, were they not the origin and foundation of one of the most dangerous religious impostures ever palmed off on human credulity and superstition. It is the starting point of a sect that has set the laws of God and man at defiance, and formed a political organization in the wilds of Western America, of a character unknown in the history of human governments.

Besides the Book of Mormon, there are divers publications from Prophet Smith and his followers, all claiming to be written by Divine inspiration, and their injunctions binding on the Mormon community. The most sacred, and the one which forms the basis of their extraordinary ecclesiastico-political polity, is the "Book of the Covenants." Before us lies a file of semi-monthly papers, called "The Evening and Morning Star," dated at Jackson county, Mo., in 1832-33, which contains numerous articles from the pen of the Prophet. They all claim to be direct "revelations from God," and, as prophecies of the future, have been singularly contradicted by the events that have since transpired.

Their church organization is the most complete temporal and spiritual despotism ever yet invented to control the persons, property, mind, conscience and religious feelings of the people, and render them subservient to the purpose of a few self-constituted leaders. Among the "gifts of inspiration" claimed is the power of "discerning spirits," or as they interpret it, to discern the misgivings, doubts, and most secret thoughts of their disciples; and the supreme authority to inflict any penalty, even death, on those who have the inclination to become refractory, or to leave the society.

This strange sect was first organized April, 1830, in Manchester, New York, but took the attractive name of "Latter Day Saints," in 1834. They were six in number then, and all interested in the fallacy of the "golden plates."

At that period an extraordinary and preternatural state of religious excitement pervaded the State of New York and Northern Ohio, and Smith and his fraternity, with enthusiastic zeal, turned out to make proselytes. They preached from the Jewish and Christian scriptures, taught many of the common-place truths of Christianity, artfully mixed up with Mormon stories, and claims to a new revelation. Of course, they made and baptized converts, and soon after Rigdon joined them with a fraternity of his own.

A revelation was then made by the Prophet, instructing the whole fraternity to gather at Kirtland, in Geauga county, Ohio, and build there the "Temple of the Lord." This place became the head-quarters of the church, and the residence of the Prophet for several years.

Their business transactions in merchandising, banking, erecting the temple, and speculating in lands and town lots, were conducted as they alleged, by "revelation from God;" and issued in an overwhelming bankruptcy. And for relief from the consequences, Prophet Smith availed himself of the bankrupt law of Congress in Illinois, in the process of which his debts exceeded $100,000. His assets were -- not to be found!

In 1831, Smith, Rigdon and some others, made a journey to the Western part of Missouri, to find the location for building "Zion," and were directed to Independence, Jackson county. Proclamations as coming from the Almighty, were sent abroad to the "brethren" to repair to this "land of promise," with instructions to purchase land and prepare to build the temple there. About 1300 men, women and children established themselves in that county; their leaders proclaimed themselves the lawful possessors of the land, the confederates of the Indians, and that all the "Gentiles," who would not hear and obey their message, would be exterminated.

At the same time it was discovered that boxes of firearms and other munitions were transported into the county, and divers speeches and mysterious proceedings produced the conviction that a clandestine and unlawful movement was about being made to arm the neighboring Indians and enlist them in a war on the white people. A panic was thus produced in 1833; the militia were called out, and their printing office and two or three Mormon houses were demolished. The Governor issued his proclamation to all parties to keep the peace; men of influence and moderation interposed, and after several attempts at negotiation, the Mormons left the country and returned to Clay and the adjacent counties north of the Missouri river. At first they had the sympathies of many of the citizens there, and the poor received much charitable aid. They finally settled in a fine new country on Grand River, in the county of Caldwell.

After the explosion of the Mormon bank at
 

Kirtland, in 1837, which involved Smith, Rigdon & Co. in inextricable difficulties, these leaders and rulers came to Missouri, followed by a large proportion of the members of their church, to escape the pursuit of their creditors, and the indignation of the people whom they had swindled. Soon after their arrival they organized the "Danite Band," first called "Daughters of Zion." The members of this military corps were bound together by an oath or covenant, with the penalty of instant death attached to a breach to "do the Prophet's bidding," to "defend the Presidency (their rulers) and each other." They had "pass-words," and "secret signs," by which they could recognize each other by day or night. There were at first about 500 desperate men in this association, armed with deadly weapons, and divided into bands of tens and fifties, with a captain over each band. They were instructed by the Prophet and his Council to drive off, or "give to the buzzards," all Mormons who dissented from these "new revelations," and proclamation was made accordingly. Among many dissentients who left the country, were David Whitmer, Oliver Cowdery, John Whitmer and Hiram Page, all witnesses to the Book of Mormon!

An address of Rigdon on the Fourth of July, in which he denounced destruction on all who left the society, and predicted an exterminating war with the people of Missouri, caused tremendous excitement and alarm, which did not cease until it terminated in a civil war with the State. It came on in this manner. Smith, with a party of Danites, went into Daviess county, as they said, to put down a mob, but it turned out to be their object "to take the spoils of the Gentiles." The citizens of Daviess county gathered in defence, but the Mormons far out-numbered them, and compelled them to retire. These fanatics, at the bidding of the prophet, killed about 200 head of swine, a number of cattle, and destroyed several fields of corn, broke up a post-office, robbed and burnt a store, burnt several dwelling houses, from which the owners had fled, and brought away a large amount of furniture, clothing and bedding, to their town (Far West) which they had fortified.

About the same time an engagement took place between a company of Missouri militia, who had been called out by the commanding officer, on requisition from the Governor of the State, and a party of Mormons. This was on the border of Carrol county. Two or three persons on each side were killed and wounded.

Inflammatory speeches made by persons of both parties served to increase the excitement, and dissensions among the Mormons exasperated their leaders. Many were infatuated and determined to fight for their "rights," and maintain possession of the country. Many of the Mormons became alarmed and dissatisfied with the desperate proceedings of the "Danites." At this crisis, the Governor of the State called out the three thousand militia in the central part of the State, under the command of General J. B. Clark, who made a rapid march on horseback, surrounded Far West, took the refractory Mormons prisoners, and made peace without the sanguinary results of a battle.

A party of Mormons, including men, women and children, some miles distant, at Hawn's mill, were attacked by a party of armed men, and sixteen persons murdered, among whom were two boys. This was a most dastardly and lawless act, and furnished the Mormons with a plea in making appeals to the sympathy of human nature, where their own conduct was unknown.

The terms of peace dictated by the authorities of the State were, that five commissioners be appointed to sell their property, pay their debts, and the damages done by the Danites, and aid the whole fraternity to remove from the State. Between 40 and 50 of the prisoners, who had acted a conspicuous part in the rebellion, were selected for a preliminary trial before the Judge of that district. The testimony was taken in writing, and the whole published by the Legislature as an official document. Excluding all other testimony but that of Mormons, and the party were guilty of larceny, highway robbery, burglary, arson, assault with intent to kill, murder, rebellion and treason.

About thirty were committed and sent to prison in the counties of Clay and Carrol, (for there was no jail in the counties where the offences were committed) and the rest of the fraternity liberated on condition of their leaving the State. Many of the Mormon families were destitute and had no means to get away. The State appropriated $2000 for their relief, and citizens of Howard and the adjacent counties raised contributions in provisions and clothing, and proceeded to relieve the most necessitous. A part of the fraternity came to the Mississippi river, opposite Quincy, in the winter, in distress and suffering, and were relieved by the people, and the remainder next Spring came to Illinois, and established themselves in Hancock county, at Nauvoo.

In the meantime, missionaries were sent forth through the United States and Europe, with exaggerated stories of their persecutions and sufferings, and pleas of innocence, and the number of disciples to Mormonism were greatly multiplied. These were ordered by their leaders to repair to Nauvoo, and build the temple of the Lord. New "revelations" were forthcoming in accordance with the new state of things, and in the short space of two years, a spacious city was built up; the houses of every form and of all kinds of materials, from the mud huts to spacious tenements of stone and brick.

The year 1840 will be long remembered as a season of great political excitement, and the election of Gen. W. H. Harrison to the Presidency of the United States.

Smith and Rigdon, who with their colleagues in guilt had been suffered to escape from Missouri without a trial, had visited Washington City, and appealed to Mr. Van Buren, then President, for the interpositions of the Federal government against the Missourians, (a matter wholly beyond its jurisdiction.) On their return, they made report to a great meeting of more than 4000 Mormons at Nauvoo, held under the forest trees, that the President refused their application. The Mormons previously, to a man, had voted with the Democratic party, but now the Prophet announced his
 

political change. With an outlandish oath, (for this pious Prophet often swore profanely,) he announced, -- "Every Mormon may vote as he pleases, but (with an oath) I'm for old Tippecanoe, for he'll do the right thing." A terrific explosion of hurrahs made the welkin ring; and the whole Mormon force in Illinois turned Whigs for that season.

A brother of Joe Smith was elected to the Legislature from Hancock county, and by artful management, encouraging leading Democrats that they might return to their "first love," and voting for Whigs, they gained their object.

This allusion to politics in Illinois is necessary to explain why a batch of chartered incorporations were granted by the Legislature for the Mormons at Nauvoo. Sympathy for their sufferings on the part of some, and political rivalry to gain their influence and retain their support by others, gained for them six charters -- one for the incorporation of their city, with peculiar and dangerous powers -- one incorporating, in fact, a standing army, under the name of the "Nauvoo Legion" -- one for building the great temple -- one for incorporating a "school of the Prophets," under the name of the Nauvoo University -- one for building a hotel, to cost one hundred thousand dollars, and another for manufacturing purposes.

The vague and general provisions of these charities, without proper restrictions, gave them a wide range of power, and opened the way for the full exercise of their anti-republican and despotic principles.

The "Nauvoo Legion" furnished opportunity for the creation of a host of military titles, the acquisition of a magazine of arms that belonged to the State, and the rapid and full development of the true Mormon character. Prophet Joe was created "Lieutenant-General," an office unknown in the United States, while Major Generals, Brigadier Generals, Colonels, and subordinate titles, were distributed lavishly on his partisan followers. Commissions for high offices were sent to the Atlantic States, and gratefully received by vain, pompous and inflated minds. Nor was this all show. An arsenal was established, military reviews held weekly, and every male of 18 years and upward was required, by the laws of the city, to perform this service under severe penalties. Boastful threats were made of vengeance on the people of Missouri, and all persons who should molest them.

The "Legion," when fully organized, contained "cohorts" of flying artillery, lancers, riflemen, infantry and dragoons, and included more than 4000 men.

Circumstances, strong, convincing, and appalling, directed the public mind to Nauvoo as a place of refuge for counterfeiters, horse-thieves, burglars, robbers and murderers. This was not mere suspicion. Proofs, too numerous and direct to permit any impartial and unprejudiced mind to doubt, have appeared.

Intestine quarrels caused secessions every year, and in all cases the seceders were accused by Smith and his adherents of every crime that is disgraceful to human nature, while they would give as reasons for their secession the profligacy and despotism of the Prophet and the heads of this politico-ecclesiastical confederacy. And certainly, in several instances, as the writer knows, personally, these secessionists were honest persons, who had been deluded with the religious novelties of the sect, and awakened from this delusion in amazement and horror, to find such gross immoralities practiced under the garb of a new religion. They have proved their sincerity by subsequent good conduct.

It may be here stated, once for all, that no principle is more deeply seated and firmly fixed in the American mind than that of entire freedom in religious belief and practice, as the birthright of every human being. All faith and worship is universally regarded as beyond the pale of human authority. The relationship of man to man, and not of man to God, is the limitation of human laws; and this principle is in our national and in all our State constitutions. But, when under the imposing sanctions of religion, or under any pretext whatever, the rights of men as citizens and neighbors are invaded. The American mind and heart are peculiarly sensitive, and resistance follows. All the difficulties with the Mormons both in Missouri and Illinois were caused by their invasion of the rights of man; and in no instance from their peculiar religious dogmas, or modes of worship.

Governor Dunklin, the chief magistrate of Missouri, in 1834, thus officially addressed the people of Missouri, through Colonel Thornton, in reference to the Mormons in Jackson county:

"Our constitution says, that, 'All men have a natural and indefeasible right to worship Almighty Hod according to the dictates of their own consciences, * * * *

"They (Mormons) have the right constitutionally guaranteed to them, to believe and worship Joe Smith as a Man, or an Angel, or even as the True and Living God, and to call their habitation Zion, the Holy Land, or even Heaven itself. Indeed, there is nothing so absurd or ridiculous that they have not the right to adopt as their religion, so that in its service they do not interfere with the rights of others."

It was the practical application of this last clause by inflicting punishment, even death, on seceding Mormons, and invading the property and attempting the lives of "Gentiles," as they called those people who would not join them, that caused the difficulties with the Mormons in Missouri and Illinois. Their organization as a government, and the habitual course of their leaders, brought them in collision with their own people, and their neighbors. Their principles and practices were at war then (as now) with the most sacred rights of man.

In the meantime, preparations were made for the erection of a spacious and singularly constructed temple. Proclamations were sent forth to all the faithful to come "to the gathering at Zion," and pay over their tithes to the Presidents of the church. Every artisan and laborer was required to perform personal service every tenth day, and they were so marshalled into companies,

as that, on each successive day of the week, the complements of laborers were provided.

This edifice was planned for an immense structure with a combination of ancient and modern orders of architecture, of which Egyptian appeared prominent. An immense laver, in imitation of the one of brass in Solomon's temple, was projected as a baptismal font. It stood on twelve oxen, hewn from the trunks of large trees, with their faces projecting outward, and gilded. This font was specially designed as the sacred place of "baptism for the dead," one of the peculiarities of Mormon faith, The temple was never finished. After the Mormons were driven from Nauvoo, a committee were permitted to remain, to dispose of this and other property. Several attempts were made at negotiation for educational, manufacturing and other objects, but its manner of construction seemed to answer no useful purpose. There it stood as waste property, until the torch of the incendiary settled all questions of utility; but whether by the hand of Mormons, as many believe, or their enemies, is unknown.

The terrible collision between the Mormons and the other inhabitants of Hancock and adjacent counties, is to be traced to the oppression of Smith and his adherents on those who began to doubt his divine commission. We have no room for the detail of affairs that led on to the fatal catastrophe. They commenced with the disclosure of the practice of polygamy, under the fallacy of enjoying the "blessings of Jacob," by a plurality of wives, all of whom, except the first, are denominated "spiritual." This new era in their religious progress caused divisions in the ranks of the "faithful," and the establishment of another press at Nauvoo, in May, 1844, and the issue of a paper under the title of "Nauvoo Expositor." It contained a series of charges against Joseph Smith, and the heads of the church there, including bigamy, adultery, larceny, and counterfeiting. The paper in the control of Smith and his adherents retorted on the dissenters similar charges, and the corporate authorities of the city ordered the new press to be destroyed, which was done by violence. In the meantime robberies were perpetrated on the citizens of Hancock and the adjacent counties.

The dissenting Mormons, whose press had been destroyed under pretext of city authority, united with the opponents of Mormonism; public meetings were held in the county, and warrants issued against the Smiths, (Joseph and Hyrum) and other Mormons, for the illegal destruction of the press, and though served by legal officers they refused to obey. Their shield was the writ of from the city authority, and they discharged themselves.

This mock administration of law added fuel to the flame. The people in the adjacent counties became aroused, and, conscious of their power, were resolved to sustain the State authority, in defiance of the city. The officer who had served the warrant on the members of the corporation, summoned a posse comitatus from the adjacent counties, to renew the arrest, but they were met by the armed "Legion" of four thousand men in command of the Prophet, with artillery. The city of Nauvoo was declared under martial law. The officer called on his Excellency, Thomas Ford, Governor of the State, for military aid to sustain the law, who immediately ordered out the militia from several counties, and proceeded to Hancock county, in person, to examine into the state of affairs. After unsuccessful attempts at negotiation, warrants were issued against Smith and others for treason, and levying war against the State, and the officer with the writs was ordered to enter Nauvoo with a strong force; carrying an order from the Governor to disband the "Legion." The Smiths at first fled across the river into Iowa, and the city was in great confusion. Some of the Mormons rejoiced that their Prophet had escaped; others were loud in their denunciation that he had deserted them in the hour of peril, and left them to the mercy of their enemies, being the cause of all their difficulties. During the day, despatches passed across the river, to and from the fugitives, until about sunset, when they returned, and next morning set out for Carthage, (the seat of Justice for Hancock county) to answer to the warrants for the illegal destruction of the press, and resisting the authority of the State. They met a detachment of troops on their way to Nauvoo, with the order of the Governor for the arms of the State that had been in possession of the Nauvoo Legion. The Prophet and his brother retraced their course, gave up the arms, and again left for Carthage. This was on the 27th of June. The prisoners were examined on the charge of riot in destroying the printing press, and held to bail for appearance at the next session of the Circuit Court of the county. Joseph and Hyrum were also arrested on charge of treason, and committed to jail. As all now appeared tranquil, the Governor supposed there was no further occasion for the military force, except a guard for the jail. He disbanded the troops on the morning of the 27th, and, with his suit, left Carthage for Nauvoo.

There he made a public address to the Mormons, and urged them to maintain their allegiance to the State, and unite with the citizens in preserving order, and sustaining the laws. He pointed out the fatal consequences of persisting in the course in which their leaders had misdirected them.

While the Governor was making his best efforts at Nauvoo to restore peace, quite a different scene was enacted at Carthage. After the militia were disbanded, many of them entertained the impression that the Smiths would be released, and the Mormons continue their depredations. Urged on by dissenting Mormons, who narrated horrible stories of the conduct of their former leaders, about 140 men, armed and disguised, made an attack on the jail, drove off the guard, and shot Joseph and Hyrum Smith while attempting to escape. Four balls pierced each as they fell. The provocation had been great, and vengeance had been nursed by a long series of injuries. No doubt both deserved death for their offences, but this illegal mode of vengeance, in direct violation of the majesty of the
 

law, met the strong condemnation of the Governor and people.

Great excitement and alarm prevailed throughout the country, from the expectation that the Mormons, driven to desperation, would arise and massacre the people. The effect, however, was far otherwise. Disheartened and appalled, they made no direct attempt at revenge. The bodies were carried to Nauvoo, and the funeral attended by an immense concourse of men, women, and children. Addresses were made by their leaders, and they were exhorted to abstain from all violence, and quietly submit to the persecution of their enemies. Silent and gloomy, they brooded over the past. All remained quiet for several weeks, when the party became re-organized by the appointment of twelve apostles, to be the heads of the hierarchy. Dissensions then began. William Smith, the youngest brother, and the only one now living, claimed the patriarchate by succession from his brother Hyrum, and to hold the prophetical office in reversion for the son of Joe, a mere boy. Sydney Rigdon, who renounced the authority of the Prophet Joe, on account of his "spiritual wife" scheme, and departed to western Pennsylvania before the rebellion, put in his claims, which were recognized by a small party. J. J. Strang set himself up as a co-leader, and led off a company first to Wisconsin, and then to an island in Lake Michigan, where with the imposing title of "Imperial Primate and Absolute Sovereign," he enacted some "strange" things, and got into collision with the authorities of the State of Michigan.

Brigham Young, a bold, reckless, and unprincipled adventurer, got the ascendancy, and was elected by the "Twelve Apostles" to the headship of the church, and the building of the temple and other public works were resumed.

It was not long before collision with the inhabitants of the surrounding country again commenced. The smouldering fires were rekindled. Depredations on the property were resumed. Charges of robbery and arson were made. The people in the neighboring counties became aroused, public meetings were held, and a convention of delegates from nine counties met at Carthage on the first of October, 1845. Resolutions were passed that aimed at the entire separation of the Mormons from the State. It became evident to their leaders that this people, under their peculiar organization, could not live within the jurisdiction of any State. Both parties became desperate, and civil war actually commenced. A party of pioneer Mormons were sent on an exploring expedition to the country on the Missouri River, beyond any organized government, and early the following Spring, the people en masse, commenced removing westward. A large party settled, for the time being, in a part of Iowa, near the Missouri River, above any American settlements, while an advanced corps took the trail for the Salt Lake Valley, beyond the Western Mountains. There they organized a State government, under the whimsical name of Deseret, which, by the Act of Congress of 1850, was changed to a territorial form, under the jurisdiction of the United States, by the Indian name of Utah. They have evinced great enterprise in making improvements, but as no law has been enacted against polygamy, each leading Mormon takes as many wives, which the church, that is the official authorities in this politico-religious community, is pleased to permit.

Emigrants from Pennsylvania, Ohio, and other States, purchased farms of the Mormons, and since their removal from Nauvoo, good order, law, industry and prosperity are the characteristics of Hancock county, as of others in that part of Illinois.

Nauvoo more recently has become the site of a community of French socialists, under Mons. Cabet.

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"Since the Book of Mormon, or Golden Bible, (as it was originally called,) has excited much attention, and is deemed by a certain new sect of equal authority with the sacred Scriptures. I think it a duty to the public to state what I know of its origin. Solomon Spaulding, to whom I was married in early life, was a graduate of Dartmouth College, and was distinguished for a lively imagination, and great fondness for history. At the time of our marriage, he resided in Cherry Valley, New-York. From this place we removed to New Salem, Ashtabula County, Ohio, sometimes called Conneaut, as it is situated on Conneaut Creek. Shortly after our removal to this place, his health failed, and he was laid aside from active labors. In the town of New-Salem there are numerous mounds and forts, supposed by many to he the dilapidated dwellings and fortifications of a race now extinct. These relics arrest the attention of new settlers, and become object of research for the curious. Numerous implements were found, and other articles evincing skill in the arts. Mr. Spaulding being an educated man, took a lively interest in these developments of antiquity; and in order to beguile the hours of retirement, and furnish employment for his mind, he conceived the idea of giving an historical sketch of the long-lost race. Their antiquity led him to adopt the most ancient style, and he imitated the Old Testament as nearly as possible. His sole object in writing this imaginary history was to amuse himself and his neighbors. This was about the year 1812. Hull's surrender at Detroit occurred near the same time, and I recollect the date well from that circumstance. As he progressed in his narrative, the neighbors would come in from time to time to hear portions read, and a great

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interest in the work was excited among them. It claimed to have been written by one of the lost nation, and to have been recovered from the earth; and he gave it the title of 'The Manuscript Found.' The neighbors would often inquire how Mr. Spaulding advanced in deciphering the manuscript; and when he had a sufficient portion prepared, he would inform them, and they would assemble to hear it read. He was enabled, from his acquaintance with the classics and ancient history, to introduce many singular names, which were particularly noticed by the people, and could be easily recognized by them. Mr. Solomon Spaulding had a brother, Mr. John Spaulding, residing in the place at the time, who was perfectly familiar with the work, and repeatedly heard the whole of it. From New-Salem we removed to Pittsburgh, in Pennsylvania. Here Mr. Spaulding found a friend and acquaintance, in the person of Mr. Patterson, and editor of a newspaper. He exhibited his manuscript to Mr. Patterson, who was much pleased with it, and borrowed it for perusal. He retained it a long time, and informed Mr. Spaulding that if he would make out a title-page and preface, he would publish it, and it might be a source of profit. This Mr. Spaulding refused to do. Sidney Rigdon, who has figured so largely in the history of the Mormons, was at that time connected with the printing office of Mr. Patterson, as is well known in that region, and, as Rigdon himself has frequently stated, became acquainted with Mr. Spaulding's manuscript, and copied it. It was a matter of notoriety and interest to all connected with the printing establishment. At length the manuscript was returned to its author, and soon after we removed to Amity, Washington County, where Mr. Spaulding died, in 1816. The manuscript then fell into my hands, and was carefully preserved. It has frequently been examined by my daughter, Mrs. M'Kenstry, of Monson, Massachusetts, with whom I now reside, and by other friends. After the Book of Mormon came out, a copy of it was taken to New-Salem, the place of Mr. Spaulding's former residence, and the very place where the 'Manuscript Found' was written. A woman appointed a meeting there; and in the meeting read copious extracts from the Book of Mormon. The historical part was known by all the older inhabitants as the identical work of Mr. Spaulding, in which they had all been so deeply interested years before. Mr. John Spaulding was present, and recognized perfectly the production of his brother. He was amazed and afflicted that it should have been perverted to so wicked a purpose. His grief found vent in tears, and he arose on the spot, and expressed to the meeting his sorrow that the writings of his deceased brother should be used for a purpose so vile and shocking. The excitement in New-Salem became so great, that the inhabitants had a meeting, and deputed Dr. Philastus Hurlbut, one of their number, to repair to this place, and to obtain from me the original manuscript of Mr. Spaulding, for the purpose of comparing it with the Mormon Bible -- to satisfy their own minds and to prevent their friends from embracing an error so delusive. This was in the year 1834. Dr. Hurlbut brought with him an introduction and request for the manuscript, which was signed by Messrs. Henry, Lake, Aaron, Wright, and others, with all of whom I was acquainted, as they were my neighbors when I resided at New Salem. I am sure that nothing would grieve my husband more, were he living, than the use which has been made of his work. The air of antiquity which was thrown about the composition doubtless suggested the idea of converting it to the purposes of delusion. Thus, an historical romance, with the addition of a few pious expressions, and extracts from the sacred Scriptures, has been construed into a new Bible, and palmed off upon a company of poor deluded fanatics as divine."

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"Deseret is emphatically a new country; new in its own characteristic features, newer still in its bringing together within its limits the most inconsistent peculiarities of other countries. I cannot aptly compare it to any. Descend from the mountains, where you have the scenery and climate of Switzerland, to seek the sky of your choice among the many climates of Italy, and you may find welling out of the

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same hills the freezing springs of Mexico and the hot springs of Iceland, both together coursing their way to the Salt Sea of Palestine, in the plain below. The pages of Malte Brun provide me with a less truthful parallel to it than those which describe the Happy Valley of Rasselas, or the continent of Ballibarbi."

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"And now, my son, these directors were prepared that the word of God might be fulfilled which he spake saving, I will bring forth out of darkness unto light all their secret works and their abominations. * * * And I will bring to light all their secrets and abominations unto every nation that shall hereafter possess the land. * * * Yea, their secret abominations have been brought out of darkness and made known unto us. * * * Retain all their oaths and their covenants and their arguments. * * * Yea, and all their signs. * * * And only their wickedness and their murders shall ye make known. * * * Ye shall teach them to abhor such wickedness and abominations and their murders. * * * And the blood of those which they murdered did cry." -- Book of Alma, chap, xvii, pp. 328-9, first edit., Mormon Bible.

"Yea, woe be unto yon because of that great abomination which hath come among you; and ye have united yourselves unto it, yea, to that secret band which was established by Gadianton. * * * Behold there were men which were judges which also belonged to the secret band of Gadianton, and they were angry," &c., &c. -- Book of Helaman, chap, iii, p. 428.

"And now, my son, I speak unto you concerning that which grieveth me exceedingly; for it grieveth me that there should disputations rise among you. For if I have learned the truth, there has been disputations among you concerning the baptism of your little children. * * * For immediately after I had learned these things of you, I inquired of the Lord concerning the matter. And the word of the Lord came unto me saying, * * * I came into the world not to call the righteous but sinners to repentance; the whole need not a physician, but they that are sick; wherefore little children are whole, for they arc not capable of committing sin, * * * wherefore, my son, I know that it is solemn mockery to baptize little children. * * * this thing shall ye teach, repentance and baptism unto they which are accountable, and capable of committing sin. * * * and their little children need no repentance, neither baptism. * * * Behold, I say unto you that he that supposeth that little children needeth baptism is in the gall of bitterness and in the bonds of iniquity; wherefore should he be cut off while in the thought he must go down to hell, * * * And he that saith that little children needeth baptism, denieth the mercies of Christ, and setteth at naught the atonement of him, and the power of his redemption. Woe unto such; for they are in danger of death, hell, and an endless torment." -- Book of Moroni, chap, viii, pp. 581-2.

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"Whatever charges were preferred against Smith and his disciples to justify the outrages to which they were subjected, the history of their expulsion from Nauvoo is simply a series of illustrations of the fact that the ruffian population of the neighboring country set on foot a vast scheme of robbery, in order to obtain the lands and improvements of the Mormons without paying for them."

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"It was discovered," says Governor Ford, in his History of Illinois, p. 405, * * * that that people had an institution in their Church called 'Oneness,' which was composed of five persons, over whom 'One' was appointed as a kind of guardian. This 'One,' as trustee for the rest, was to own all the property of the association; so that if it were levied upon for debt by an execution, the Mormons could prove that it belonged to one or the other of the parties as might be required to defeat the execution."

"No further demand for the arrest of Joe Smith having been made by Missouri, he became emboldened by success. The Mormons became more arrogant and overbearing. In the winter of 1843 and '44, the common council of Nauvoo passed some further ordinances to protect their leaders from arrest on demand by Missouri. They enacted that no writ issued from any other place than Nauvoo for the arrest of any person in it, should be executed in the city without an approval indorsed by the mayor -- (Smith was mayor:) that if any public officer, by virtue of any foreign writ, should attempt to make an arrest in the city without such approval of his process, he should be subject to be imprisoned for life, and that the governor of the state should not have the power of pardoning the offender without the consent of the mayor. "When these ordinances were published, they created general astonishment. Many people began to believe, in good earnest, that the Mormons were about to set up a separate government for themselves, in defiance of the law of the state. Owners of property stolen in other counties made pursuit into Nauvoo, and were fined by the Mormon courts for daring to seek their property in the holy city. To one such I granted a pardon. Several of the Mormons had been convicted of larceny, and they never failed in any instance to procure a petition signed by fifteen hundred or two thousand of their friends for their pardon. But that which made it more certain than anything else that the Mormons contemplated a separate government was, that about this time they petitioned Congress to establish a Territorial Government for them in Nauvoo, as if Congress had any power to establish such a government, or any other, within the bounds of the state.

"To crown the whole folly of the Mormons, in the spring of 1844 Joe Smith announced himself as a candidate for President of the United States. His followers were confident that he would be elected. Two or three thousand missionaries were sent out to preach their religion, and to electioneer in favor of their prophet for the presidency. This folly at once covered that people with ridicule in the minds of all sensible men, and brought them into conflict with the zealots and bigots of all political parties; as the arrogance and extravagance of their religious pretensions had already aroused the opposition of all other denominations in religion.

"It seems, from the best information that could be got from the best men who had seceded from the Mormon Church, that Joe Smith, about this time, conceived the idea of making himself

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a temporal prince as well as a spiritual leader of his people. He instituted a new and select order of the priesthood, the members of which were to be priests and kings, temporally and spiritually: these were to be his nobility, who were to be the upholders of his throne. He caused himself to be crowned and anointed king and priest far above the rest; and he prescribed the form of an oath of allegiance to himself, which he administered to his principal followers. To uphold his pretensions to royalty, he deduced his descent by an unbroken chain from Joseph, the son of Jacob; and that of his wife from some other renowned personage of the Old Testament history. The Mormons openly denounced the government of the United States as utterly corrupt, and as being about to pass away, and to be replaced by the government of God, to be administered by his servant Joseph. It is now at this day certain also, that about this time the prophet reinstituted an order in the Church called the 'Danite Band.' These were to be a body of police and guards about the person of their sovereign, who were sworn to obey his orders as the orders of God himself. About this time he gave a new touch to a female order already existing in the Church, called 'spiritual wives.' A doctrine was now revealed, that no woman could get to heaven, except as the wife of a Mormon elder. The elders were allowed to have as many of these wives as they could maintain; and it was a doctrine of the Church, that any female could be 'sealed up to eternal life,' by uniting herself as wife or concubine to the elder of her choice. This doctrine was maintained by an appeal to the Old Testament Scriptures, and by the example of Abraham and Jacob, of David and Solomon, the favorites of God in a former age of the world."

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"It was announced that the world had rejected the gospel by the murder of the prophet and patriarch, and was left to perish in its sins. In the mean time, both before and after this, the elders at Nauvoo quit preaching about religion. The Mormons came from every part pouring into the city; the congregations were regularly called together for worship; but instead of expounding the new gospel, the zealous and infuriated preachers now indulged only in curses and strains of abuse of the Gentiles; and it seemed to be their design to till their followers with the greatest amount of hatred to all mankind except the 'saints.' A sermon was no more than an inflammatory stump speech relating to their quarrels with their enemies, and ornamented with an abundance of profanity. From my own personal knowledge of this people, I can say with truth, that I have never known many of their leaders who were not addicted to profane swearing. No other kind of discourses than these we heard in the city. Curses upon their enemies, upon the country, upon government, upon all public officers, were now the lessons taught by the elders to influence their people with the highest degree of spite and malice against all who were not of the Mormon Church, or its obsequious tools."

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Art. III. -- UTAH AND THE MORMONS.

Utah and the Mormons. The History, Government, Doctrines, Customs and Prospects of the Latter Day Saints, from personal observation during a six months' residence at Great Salt Lake City. By BENJAMIN G. FERRIS, late Secretary of Utah Territory. New York, 1854. Harper & Brothers.

THE most mournful pages in the annals of the past, are those which narrate the frauds, cruelties, and crimes which have been perpetrated under the plea of Religion. That sacred name from the earliest records of time, has been prostituted to justify atrocities, at the enumeration of which humanity shudders, and to cloak indulgences which are subversive of the first elements of society. It apparently matters not how vile the scoundrel, how unmitigated the lie, or how depraved the precepts, that are the sponsors of the newly invented creed, it finds its admirers and enrolls its proselytes, who, deaf to argument and entreaty, and blinded by the shallow knavery and stupid artifices of their leaders, rush insanely into the jaws of destruction.

Such is the humiliating picture that the history of the world presents us of the rise and progress of nearly all creeds of human invention. Credulity and ignorance usually march hand in hand, but not necessarily. It is related that persons of culture and intelligence for years after the appearance of Gulliver's travels, placed implicit confidence in the rather extraordinary discoveries of that mythical traveler; and in our time we recollect to have seen persons of apparently good sense and education, gazing with great satisfaction and edification upon the wood cuts representing the winged inhabitants of the moon, that decorated the astronomical romance usually designated as the "Moon Story;" and even to-day there are men eminent for learning and natural ability in other respects, who conscientiously believe that tables turn supernaturally, and that the spirits of the departed rap explanatory responses to the will and beck of two or three crafty and dissolute females.

Vigorous, uncultivated intellects, seem endowed with a species of native, good common sense, that instinctively leads them to shun these mundane impositions; and yet when some impostor boldly asserts the divinity of his poor unhoused clay, his favored communion with Omnipotence, and without a shadow

Of truth or plausibility loudly proclaims a new Religion, we see men of this stamp apparently moved by the very exaggeration of the monstrous fabrication, and abandoning the use of reason and reflection, embrace the wildest and silliest species of fanaticism.

Of all the inane and stupid fabrications of this nature, none compare in these characteristics with Mormonism in its inception and origin. But when it is scrutinized in its present aspect, fortifying itself by pandering to the vilest passions of human nature, enrolling in every quarter of the world its companies and legions of the ignorant and the credulous, banding them together in a remote and secluded part of the New World, strengthening this union and creed by moulding the ties of family, and so framing the obligations of law and government as to sustain a new religion and a new state of society, it assumes a form that should arouse the apprehension of every patriot and Christian.

The narrative of Mr. Benjamin G. Ferris, lately occupying a high position as an officer in the Territory of Utah, is apparently as candid and just a description of the peculiar institutions of the valley of the Great Salt Lake, as any with which the public have been favored. The journey of this gentleman and his official brethren in the Autumn of 1852 to that region, and the speedy and unannounced return of those of them who were Gentiles, by the first opportunity the ensuing Spring, would seem to indicate that the honors and emoluments of public employment among the "Saints," are not so attractive and inviting as to render a protracted residence there agreeable, or to disincline the incumbents to the doctrine of rotation in office.

The party left Westport, Mo., the 26th of August, 1852, and arrived at Great Salt Lake City the 26th of October, a distance of over eleven hundred miles, following the route across the Plains, trodden by the great caravans of Anglo-Saxon immigration.

A pleasing picture is presented of this pilgrimage to the Salt Lake Mecca, and which recalls to us the scenes of the blazing fires, the comfortable sleeping arrangements, and the attractions of camping on the prairie of a summer's evening, which when sweltering in the brick city ovens of the Julys and Augusts of succeeding years, have often recurred to our own feverish imagination. He thus describes it:

"A few incidents of the travel, though over so well beaten a road, may not be uninteresting to the reader. A person intending to cross the plains must expect to suffer some inconveniences. In so long a

journey the traveler will encounter the usual variations of the weather; there will be sunshine and storms; he will be too hot, too cold, and too wet at times; he will sometimes be unable to quench his thirst, except from a stagnant pool; and every warm evening he must look for a fight with musquitoes, whose appetites are quite as keen as his own. At first he will feel some anxiety in regard to Indians, and keep his rifle and revolver in proper shooting condition; but this soon wears off, and before, the journey is half ended he becomes altogether too careless in this respect. We had, one evening, an Indian alarm, after being four weeks upon the road, when one revolver proved to be the only fire-arm in order in the camp; the alarm, however, was occasioned by a gang of famished wolves, trying to form an acquaintance with our mules. With ordinary foresight in reference to the requisite supply of food, a proper selection of animals, and the time and mode of performing the journey, there need be but few hardships. It is easy to fit up a carriage with conveniences for sleeping, which some do, but the majority prefer to sleep on the ground, even in stormy weather. An india rubber cloth spread upon the thick grass makes a dry and soft bed; at any rate this kind of dormitory, curtained with Heaven's canopy, generally proves more friend]y to sleep than many a bed of down. The fatigue of traveling wears off in a very short time, and there is usually less weariness at the close of the day than is felt in traveling the same number of hours by railroad. In a well-regulated train the pleasurable excitements of the journey far outbalance all the inconveniences. There is a kind of cutting-loose from the business relations and customs of civilized life, which gives new freedom and elasticity to the mind. The traveler feels that he has sufficient elbow-room; he neither jostles nor is jostled by any one; he experiences all the buoyancy of the boy when liberated from the restraints of the school rooms. His feelings and ideas expand in view of the boundless plains spread before and around him. There is a grandeur and sublimity in the vast expanse of plains, skirted and intersected by rivers, and lofty mountains, which would kindle enthusiasm in the bosom of the merest business drudge of the counting house who dreams only of prices and profits.

"The evening camp, too, has its peculiar pleasures; the rude preparation for, and exquisite relish of the evening meal -- the boisterous good humor of the company, with the usual concomitants of song and anecdote -- and the almost invariable, and withal, plaintive serenade from a score or two of prairie wolves, produce a wild and pleasurable excitement, which the voyageur is ever fond of calling to remembrance.

"There is abundance of wild game along nearly the whole route: prairie chickens, ducks, hare, antelopes, &c., afford rare sport in the hunting, and furnish food fit for an Emperor. But the buffalo is the most noted, useful, and interesting of all the wild game to be found on the plains. We saw none until after we left Fort Kearney, after which we met vast numbers along the valley of the Platte, and very few after leaving that river. At a distance they look like herds of common cattle, near at hand they are awkward, mis-shapen monsters enough -- all

head and shoulders, and very little of anything else. They were very wild, and invariably ran off, as we approached, with a clumsy, lumbering gait. We saw them under a great variety of circumstances. On one occasion a herd of them were crossing the Platte in single file, (the way they usually travel,) and appeared in the distance like abutments for a gigantic bridge or aqueduct about being built. At another time we approached nearer than usual to a drove of them before they perceived us, and, as they lumbered off, they produced a stampede of our whole train, and it was with much difficulty we stopped and quieted our mules. At another time a herd of some three thousand were feeding along the banks of the river, and never discovered us until we were passing nearly opposite, when the monsters, in their flight, scampered directly towards us, and actually ran between different portions of our train; two of the teams, less guarded than the rest, stampeded after them. These incidents always furnished subjects for mirth when we found no bones or wagons broken. Of course the poor brutes are slaughtered without mercy by Indians and emigrants. We had a plentiful supply of buffalo beef during four weeks of our journey. The ravens and wolves that hover over and around every passing train, are the scavengers which clean up all that is left of the slain buffalo, after man has helped himself to the choicest portions."

It is not a matter of surprise that this beautiful garden of Utah, of one hundred and eighty-eight thousand square miles, lying in a mild and healthful latitude, walled round on every side by ranges of high and sheltering mountains, from whose almost imperceptibly descending slopes flow fertilizing streams, which, uniting in rivers, are lost in the great inland Lakes of the Interior, and to be reached only by this romantic journey of weeks and months, should be an attractive and fascinating picture to the soiled and crowded children of toil, who, strangers to pure air, the blessed light of knowledge, and the exercise of intellect, congregate in the low public room of some English manufacturing Coketown, to listen to the harangues of a traveling Mormon elder.

Though Mormonism enlists its devotees by hundreds and thousands from the ranks of credulous, imbecile ignorance, in the old world, and while in this respect the taunts of the English press may well be spared, yet to us belongs the melancholy distinction of furnishing its founders, and many of its most corrupt and knavish proselytes. The traveler sees along the line of this great highway, across the plains, that for now ten years has been thronged by the westward march of the ceaseless columns of emigration, an almost unbroken row of graves, where hunger, cold, and cholera, have laid their victims, but the hurriedly dug grave by the wayside, where the corpse not yet cold is laid, is happiness, and a bed of roses, compared

to the living tomb of depravity and apostasy that yawns in the flowery meadows, and the wooded slopes of Utah.

The history of Mormonism is briefly this. In the early part of the present century, Solomon Spaulding, a graduate of Dartmouth College, and preacher, removed from Cherry Valley, N. Y., to Ohio, and either to relieve the ennui of a dull life in a new country, or for lack of other occupation, wrote the stupid, tedious narrative, which now forms the Book of Mormon. It describes the fortunes of a wandering Jewish family, who, increasing with marvelous fecundity, finally find their way to this Western Continent, and by civil wars and dissensions, degenerate at length into the vagabond North American Indians. The style is in imitation of the English of King James' time.

This precious record of folly falls into the hands of one Rigdon, who, some twenty years after, with the assistance of Joseph Smith, a knavish, lazy, peddling, landless farmer, at Palmyra, N. Y., gives it to the world as a new Bible, prepared from golden plates, which the Lord, through an angel, had discovered to his chosen disciple Joseph, with glasses through which he alone had the power of seeing and translating the wonderful inscriptions on the plates. This intelligence seems to have been for some time confined to a limited number of "Saints;" for the early church of the Mormons suffered much from the mutual recriminations among the members, of horse-stealing and counterfeiting, and consequent excommunications of the chosen, in addition to the reiteration of the charges by those communities where they tarried for any time.

Their story was too blasphemous and absurd, and their assumptions of divine nature and miraculous gifts too profane, not to receive the patronage of Satan, and to win followers among the children of sin. Many of the early converts in 1831, removed to Missouri, pursuant to a revelation with which Smith was inspired whenever he had an object in view. He, himself, remained at Kirtland, Ohio, and established a Bank, which, having worked off a large paper circulation into the hands of the surrounding Gentiles, suddenly ceased business. This financial feature in their progress did not increase their popularity in that vicinity, while the people of Missouri rose with arms in their hands and drove them over the Mississippi. This led to a revelation by which the "Saints" were enjoined to assemble at Nauvoo, Ill., in 1841. Here they increased rapidly in numbers and resources. The craftiness and sagacity of the Elders developed themselves in the various revelations which they put forth to allure converts. First, was the plan of the living being baptized for their dead relatives and friends, by

which they could save their departed souls, and then, some two years after, in order to add a new charm to their previous delectable lives and habits, and to open another source of attraction, the doctrine of polygamy was incorporated into their creed. This was at first confined to the hierarchy; but, as it soon gave evidence of becoming a popular feature in the system, it received the approval, and became the practice of the laity.

From the settlement of Nauvoo to 1844, the Mormons increased rapidly, and at the close of this period, were supposed to number one hundred and forty thousand in the United States. A powerful military force was organized at Nauvoo, and acquired a perfection of military discipline far surpassing that of any portion of the National Militia. Joseph Smith surrounded himself with all the parade and show of Faustin 1st, and with his wives, and a splendid staff, passed his troops in review, presented colors, and indulged in all the gratification of military power and display, with not half the dignity, and much less morality, than the black Emperor. He kept open house, and treated with great hospitality all travelers and persons arriving at Nauvoo, who he supposed would give him a notice or puff in the public journals, and this was the reason why so many of the New York Dailies teemed with notices from correspondents of the City of Nauvoo, its temple, and its chief. In February, 1844, having reached the highest dignity in his dominions, of President of the Church, Prophet, Commander in Chief, Mayor, and tavern-keeper, he modestly announced himself as a candidate for the Presidency, in the Mormon Organ designated as "The Times and Seasons," extolling his great qualities in a few columns of editorial.

But with all his sagacity and cunning, a dark cloud was rising, and a storm was soon to break, destined to sweep Nauvoo and its Mayor to destruction. It appears to be a part of human nature that where great craftiness and cunning exist, without moral principle, sensuality or some weakness necessarily coexists that neutralizes and destroys the force of the power.

The following extract from Mr. Secretary Ferris' Work, shows the cause of the new revelation enjoining polygamy, and the way in which the Nauvoo Prophet ushered the revelation into existence, concerning the policy of which he must have had many misgivings:

"But the most fruitful element of internal commotion, and that which more immediately led to the Prophet's death, was the introduction of polygamy as one of the numerous privileges of the Saints.

"This extraordinary addition to the curious collection of Mormon doctrines and practices, grew legitimately out of the character of Joseph himself, which was a combination of cunning and sensuality.

The latter quality, indeed, seems eventually to have become the absorbing and governing passion of his soul, which respected neither the ties of kindred nor friendship; nor do his followers take much pains to conceal this feature of his character. A devout Mormon at Salt Lake, informed me, that Joseph's wife adopted five orphan girls, brought them up with great care, and became much attached to them; and that two of them, as they grew up to womanhood at Nauvoo, became the victims of his improper solicitations, and were turned away by the indignant wife. His unfortunate proclivity in this direction is spoken of as a failing which was intended as a trial of their faith rather than as a vice to be condemned. It is a remarkable fact, that he was in the habit of having revelations accusing himself of falling away, and threatening punishment, which were succeeded by other revelations that he had repented and was forgiven; and in this the pious Saint sees strong confirmation of the truth of his pretensions, reasoning that such denunciatory oracles would not have been invented by himself. The Prophet's habits did not mend with increasing years and prosperity; and these threatening and whitewashing revelations, to satisfy the scruples of the over-prudish, became irksome. The celestial powers were again invoked, and on the 12th of July, 1843, responded by granting to, and rather enjoining upon, the Saints the practice of polygamy.

"The Prophet was aware that he was entering upon a ticklish experiment, even with his own disciples, to say nothing of the Gentiles; and he prefaced its reception by pretending to be in great trouble. He told some of his most influential followers that if they knew what a hard and unpalatable revelation he had had, they would drive him from the City. The heavenly powers, however, were not to be trifled with, and a day was appointed when the important mandate was to be submitted to a convocation of the authorities of the church. The time arrived; the priests and elders convened; but Joseph, in virtuous desperation, concluded rather to flee the City than be the medium of communicating a matter so repugnant to his mind.

"He mounted his horse and galloped from the town, but was met by an angel with a drawn sword, and threatened with instant destruction unless he immediately returned and fulfilled his mission. He returned accordingly, in submissive despair, and made the important communication to the assembled notables. Such is substantially the account of the matter given by simple-minded believers at Salt Lake."

In the summer of 1844 a collision took place between the civil authorities of Illinois and the citizens of Nauvoo, respecting the execution of civil process. By a summary proceeding not previously known to the law, Joseph Smith issued a warrant to abate an alleged newspaper nuisances, which was immediately executed by destroying the building, press and types of a journal that had ventured to assail the new revelation. Though the precedent has been since sometimes followed at the West, it was then considered a violation of the law, and

the Mormons armed themselves to resist the execution of the warrants issued for the arrest of the parties implicated in the destruction of the editor's property. Joseph Smith and his brother finally surrendered themselves, upon the pledge of the Governor for their personal safety, and had been confined in jail but a few hours when they were, in a most brutal and cowardly manner, murdered by some two hundred armed and disguised ruffians, who broke into the prison.

This event greatly strengthened the Mormons. It shed the halo of martyrdom in their estimation over the closing hours of the prophet and his brother, and enabled the traveling elders to enlist sympathy for their persecutions. Smith had, however, accomplished all that low cunning and sagacity could effect, and would have soon lost his position and influence, if he had lived.

Brigham Young, a man of as little principle, but of more culture and intellect than Smith, was elected his successor, as head of the Church. The astute mind of the new high priest foresaw that their religion would never thrive in a community where it would have to contend with the undermining influences of a free press and common schools; but that alone, in some isolated quarter of the globe, he might band together its proselytes, and holding the reins of civil and religious authority, exercise unlimited sway. He proclaimed the revelation that the Great Salt Lake Valley was to be a new Mormon Zion, and in the summer of 1847 an advance colony of 4,000 Mormons were cultivating its slopes.

Thus far success has crowned the scheme of Brigham Young, and every season has witnessed the arrival of caravan after caravan of new proselytes, and from all countries. Invested with all civil and military power in the new territory, except that for the past few months he has been nominally superseded by Colonel Steptoe as Governor, he has pursued the career that might have been expected from his antecedents. Under his administration the crime of bigamy has been blotted from the list of offenses; and the late Secretary thus describes the moral atmosphere of the New Territory:

"About one-fourth of the adult male population are polygamists, varying in the number of their wives from two up to fifty. The priesthood, and especially that portion who hold all the power, and control nearly all the wealth of the community, have the largest harems. Larger numbers would undoubtedly enter into it but for the scarcity of women, and the want of means to support them. The census of 1851 disclosed the fact, that there were 698 more males than females in the Territory. Subsequent emigrations have not probably much changed this proportion. For each man to have two wives would require twice

as many females as males. Of course it follows that, where the chief bashaws have from ten to fifty in their harems, large numbers cannot have even one.

The effect upon population is decidedly deleterious. The Prophet Joseph had over forty wives at Nauvoo, and the rest of the priesthood had various numbers, corresponding to their standing and inclinations and nearly all the children of these polygamous marriages died at that place; indeed it is alleged by Mormons that not one was taken to Utah. Brigham Young has thirty children, of whom eight are by his first and second lawful wives: the remaining twenty-two are by his spirituals. He has about fifty wives, some of whom were widows of Joseph Smith, and are probably past the time of having children; but supposing him to have thirty who are capable of having issue -- which is below the true number -- the twenty-two children would be less than one child to a concubine. If each of these degraded females could have been the honored wife of one husband, the aggregate number of children, according to the usual average of four in a family, would be one hundred and twenty, showing a loss in population of ninety-eight.

The children are subject to a frightful degree of sickness and mortality. This is the combined result of the gross sensuality of the parents, and want of care toward their offspring. As a general rule, these saintly pretenders take as little care of their wives as of their children; and of both, less than a careful farmer in the States would of his cattle; and nowhere out of the 'Five Points,' in New York city, can a more filthy, miserable, neglected-looking, and disorderly rabble of children be found than in the streets of Great Salt Lake City. The Governor, again, whose attention to his multifarious family we are bound to suppose greater than the average, affords a fair illustration. He was twice lawfully married, and has had eight legitimate children, who are all living. He has had a large number of children by his concubines -- no one knows how many -- it is only known that there are only twenty-two surviving. These females do not reside in the 'Governor's House,' so called, but in different establishments, from one up to a dozen in a place, and their children can only have the care of one parent. It would be too great a tax upon his time to render the same care and attention to the children of these separate families as is bestowed in a single family, where there is a union of affection and interests. In cases where the wives and children are all under one roof, the total disruption of all domestic ties and harmony produce the same result. It would, therefore, seem that the boasted increase of population from this polluted source bids fair, under the just disposings of Providence, to be a decided failure."

There is one feature of this Mormon movement to which we cannot fail to advert. Our English cousins are perpetually throwing this heathenish abomination in our faces as a natural outgrowth of Voluntaryism and Republicanism. And yet, we beg our kind censors to remember, that when the vile thing had been driven from Nauvoo into the wilderness, it has depended for accessions almost exclusively upon foreign immigration,

and especially upon immigrants from Old England. Thus it appears from Mormon Reports, that the number of their European Converts, who left Liverpool for this country, in the five months between November 27th, 1854, and April 26th, 1855, was 3,626; and of these the nativities were as follows:

English Danes Scotch Welsh French Swedes

2,231 409 401 287 75 71

Norwegians Irish Swiss Piedmontese Germans Prussian

63 28 16 15 13 l

Nor is this all. We have independent proofs, and from a variety of sources, of the utter and awful demoralization of multitudes of the lower classes in England, and especially of the entire absence of the decencies and virtues of social and domestic life; and that to a degree which would put American Slavery to the blush. Thus the "last English papers told us of the sale at a public market cross in Yorkshire, of a wife by a husband, after being married for sixteen years. They agreed on the matter thoroughly, both being of opinion that the old age of the husband was not calculated to increase their domestic enjoyment. A shoemaker became the purchaser of the female sensualist, for half a crown, or sixty cents." Now, to the multitudes in England, wallowing in the filth of this almost unrestrained and beastly sensuality, this Mormon delusion comes with its imposing aspect, professing to throw a Divine sanction over this brutish commerce of the sexes, and making this horrid vice a "saintly" virtue -- and offering at the same time, if need be, pecuniary assistance to transport them to Utah, the "Land of the Saints." -- and no wonder that Mormonism, though existing, we are sorry to say, on American soil, is yet essentially, rather an English than an American institution. It would have rotted out years ago, but for its fresh recruits, the scum and offscouring, sent over from the old world, and especially from Old England herself. We ask our friends to make a note of this, and not to charge upon us the natural consequences of their own social system.

We have heretofore contemplated this great iniquity from a distance, as though intervening space diminished its atrocity. But, in reality, it is rearing its Hydra head in our midst, and upon the great highway of progress to the glittering shores of the tranquil Pacific. We can disguise the question to ourselves no longer. Where is this system of abomination to end? What are to be the relations of this New Territory to our Federal Union? Not many years will elapse before it must knock

at the door of our Congress for admission as one of our Independent States. So far as its moral principles go, we might rest content to leave Mormonism to work out its own cure by the bitter fruits it will ultimately produce to those who embrace it. But the bearing which it has upon the country at large politically, is a matter of greater moment and difficulty. Is it for one instant to be imagined that Utah will ever be admitted into the Confederacy with a Constitution sanctioning or permitting polygamy, or a system of concubinage? True, indeed, the United States Constitution provides that "Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof." But that provision is to be understood in the spirit in which it was framed. Christianity is the openly avowed religion of our country. The recognition of the Christian Sabbath by our Constitution and by every department of our Government; the employment of Chaplains in Congress, in the Army and the Navy, the requirement of Judicial Oaths -- all show that we are not a nation of Atheists or Deists. It would be irrational to say that our national Constitution protects criminals from being restrained or punished for grave offenses against society and the first principles of all religion, because they profess to act under Divine guidance, and in accordance with what their religious belief enjoins. No slavery could be so appalling as such a license as this in the name of religious liberty. The Socialist may defy all laws pertaining to property, taxation, &c., &c.; every ordinance of Government may be resisted in the name of religion, if the heathenish practices of Mormonism are to be recognized and endorsed under the plea of religious liberty. The way in which this evil of concubinage can be approached by law is simple, while Utah remains a territory, and lying within the scope of section 3d, article 4th of the U. S. Constitution. The clause, "The Congress shall have power to dispose of and make all needful rules and regulations respecting the territory or other property belonging to the United States," has been literally interpreted. Acting under this authority, Congress have made laws restricting the sale of ardent spirits by Indian traders, regulating domestic institutions, and in many other respects, by its authority, controlling and protecting the interests not only of the citizens in the Territory but those of the country at large, in these new enclosures from the great patrimony of the Confederacy.

Utah is a part of our own national domain -- was purchased with the public treasury, and is necessarily subject to the national government. Yet it bids defiance to our authority, and its great high priest, or rather this infamous brigand, surrounded by his

wives and infatuated subjects, openly curses our President and our Government, and consigns us all to worse than purgatorial fires, if our civil rulers presume to interfere with this precious set of outlaws. Nay, there is some reason to believe, that he is inciting those Indian massacres and depredations which a detachment of our Army has at length been sent to repress. Our National Government in Utah must be maintained and respected at every cost. And here we cannot but ask, what has become of Colonel Steptoe? and what is his position at Utah? Even though all the forms of law may not be enforced in the Territory, yet through the instrumentality of the Federal Courts, to which the issue must finally be brought, and affecting and controlling, as they must, the descents of property, and in numberless other ways, clashing with the existing system, a way will be found to discourage the violators of law, and to redound to the protection and benefit of those who sustain it.

But, may we not trust that the sad effect of these excesses will open the eyes of the Mormons themselves, to their enormity and folly, and that they themselves will prohibit bigamy. Unfortunately the very degradation inherent in the system, will more and more enfeeble the strength and numbers of those who may be inclined to consider it in a wiser point of view. The illegitimate children, and the dishonored mother, will ever resist (it is to be feared) a law that must proclaim their shame, as the inheritance of the one, and the dower of the other.

Again we say, the time to act, is now before the infant Territory, lying under our control through Congress, becomes endowed with the privileges and immunities of a Sovereign State. While we are petitioning Congress to interfere respecting religious and civil liberty on the European Continent, and to aid in cultivating and fostering civilization and colonization among the rustling palm-trees of the African Coast, shall we forget, that within our own borders, in this glorious nineteenth century, when the language we speak, and the blood that runs in our veins, is heralding God and truth on every Island and on every shore, thousands of our own race have abandoned Christianity, profaned all that is holy and sacred in the family relations, and depraved by worse than Asiatic licentiousness, are hurriedly sinking to the most degraded and lost condition! We were glad to see the healthful and patriotic spirit which characterized the late Congressional debates on this subject; we only plead that our national Government may have wisdom and nerve enough to grapple with this hydra-headed monster in the outset, while its power to work mischief is fairly within our control.

UTAH  AND  THE  MORMONS.

Mormonism is thirty-one years old, but its true history is yet to be written. A movement which was, at first, derided as a weak and absurd imposture, in ten years became formidable enough to be driven from State to State by exasperated and relentless mobs. a people bound together by a new, strange, and mysterious faith, which set them apart; from the rest of the body politic, of which, nevertheless, they were still a part, enjoying the privileges and asserting the rights of citizenship, could hardly fail to become both feared and hated as they increased in numbers, and threatened to exercise a potent influence in political affairs. That they meant to gain and use such influence was the charge which, in those early days, was made against them, and the alleged provocation of the persecution to which they were subjected. But whether deserving or not of condemnation on this score, it is certain that they were called upon to endure as much suffering as if they had been the disciples of the purest, most harmless, and most beneficent religion, proclaiming only peace on earth and good will to man.

But when, fourteen years ago, the brothers Hyram, the Patriarch, and Joseph, the Prophet, were shot at Nauvoo by a mob, in the cell of a jail, like vermin in a trap, and their followers were soon after driven out upon a desperate flight. into the western wilderness; then, it was thought, the end had come to a mischievous heresy. But a stronger man than the Prophet Joseph was left to guide and govern his followers. Brigham Young, who had stood high in the confidence and esteem of his murdered chief, and was already eminent in the church, put aside all who contested with him the leadership of the Saints, and was elected Seer. Possessed of a rough eloquence, of persuasive manners, of great shrewdness, untiring energy and remarkable executive ability, he led the people, surrounded by enemies, robbed of their possessions, and driven from their homes, to a temporary settlement at Council Bluffs.

In the course of the next season, the "Lion of the Lord," as the Mormons called their new Prophet, marshalled his followers for that long and perilous flight through a wilderness of a thousand miles that lay between the confines of civilization and the home he had chosen for them in the valley of the Great Salt Lake. This terrible

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journey of an army of men, women and children, encumbered with household stuff, beset with foes without in the Indians of the plains, weakened by pestilence and fever within and suffering, sometimes starving, for want of food, was marked, from its beginning to its end, with the graves of the pilgrims. But the indomitable will of their leader, his unbounded influence over his followers, their unswerving belief that they were the chosen people of the Lord, and perhaps the conviction, enforced by years of persecution, that behind them, among their civilized countrymen, they should never find rest for the soles of their feet, sustained them through their long and painful journey, till at length they looked down from the summit of a mountain upon the gleaming beach of the Great Salt Lake, in the valley of which they were to find a resting place.

In those early days, both before and for some years after they tied beyond the confines of civilization, the worst feature of their faith was rather suspected than known. They were believed to be fanatics, holding tenets at variance with the dogmas of Christianity and the historical truths of the Bible, and to he blindly obedient to the guidance of designing lenders. Polygamy had, indeed, been revealed to the Seer as the true relation of women to men as early as 1843, but the revelation had not yet been made known to the "Saints" and was not till about ten years inter. But they were suspected both of the theory and practice of a plurality of wives, and though it was repeatedly denied by their elders and missionaries, the belief obtained that an attempt was to be made to establish among us, as part of a social and religious scheme, a system so abhorrent to the received morality of Christendom. The belief was at least prophetic; in 1853, polygamy was openly announced and defended as the Peculiar Institution of the people of the Valley of the Great Salt Lake.

In the meantime, that people, with an industry and sobriety which, whatever else may be said of them, they certainly possess in an eminent degree, were subduing the soil, reclaiming the wilderness, breaking nature to harness, clothing the Great Valley with towns and cities, and covering it with farms. A prosperous commonwealth sufficient to itself, gradually increasing in wealth and power, and rapidly adding to its numbers from the world without, particularly from Europe, grew up in that middle land between the confines of civilization on the Atlantic and Pacific. And when the gold-fields of California were opened to that vast tide of emigration that flowed over them from the East, the Mormon settlement became a sort of half-way resting-place to those who went to the Pacific coast by the overland route. The Mormon influence over the Indians, through the peaceful relations they had cultivated with them, probably made that route a far safer one than if would have otherwise been. But it was not long before some of these emigrants complained that in the Mormons themselves they found an enemy almost as dangerous as the savages. They alleged that they were defrauded in trade, plundered of their goods, robbed of their cattle, and, in various ways, harassed on their toilsome journey. Such charges, however, the Mormons met with an indignant denial. They affirmed that the-emigrants were the aggressors; that they mocked at Mormonism, insulting Mormon wives and outraging Mormon husbands; that they turned their cattle into Mormon fields, helped themselves, without pay, to Mormon produce; laughed at the Mormon judges, before whom they were arraigned, escaping the penalty of their misdeeds by defiance or by night; and, in short, conducted themselves always as if among a people toward whom they were under no obligation of observing any relation of fair dealing or good fellowship. And this representation was fully confirmed by Lieut. Gunnison, who was very familiar, for a considerable period, with the affairs of the Territory, Such accusations, however, had their effect, and did much to awaken the early feeling of hostility against the "Saints," and which they had fled to the wilderness to escape. The death afterward of Lieut. Gunnison still further increased the popular enmity. This officer was one of the surveying party under Capt. Stansbury, and published a book upon the Mormons, after his return to the States, which, it was said, was not acceptable to the people of Utah. On a subsequent surveying tour in their territory, he and most of his party were treacherously murdered by the Indians. It was asserted that the murder was connived at by Young, or that, at least, he might have prevented it. The mere suggestion of such a crime found ready believers, and but little credence was given to the emphatic denial of the Mormons, who declared that the murder was committed at a time and place where if was impossible for them to have interfered, and that, moreover, the motive, or

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their part, for such a deed, was wanting, inasmuch as they had none but friendly relations with Mr. Gunnison, and that so far from being offended at his book, they were grateful to him for having justly portrayed their sufferings and persecutions, and for not having traduced their morals and manners.

In 1850, Utah was recognized by the Federal Government as a, Territory of the United States, and Brigham Young was appointed Governor by Mr. Fillmore. The appointment was renewed under Pierce's administration, Col. Steptoe, of the U. S. army, to whom the office was tendered, declining it, and uniting, while at Salt Lake City, with the leading Mormons in a memorial, praying that the head of the Mormon Church, Brigham Young, might continue to be the civil head of the Territory also. The colony continued to flourish, more and more, year by year, and its people, as they grew prosperous, grew also more confident in their own strength, and firmer in the assertion of their rights. The history we have glanced at is enough to account for a state of feeling and of opinion between the Mormons and the rest of the country, which might, at any moment, by aggression on one side, or resentment on the other, give rise to the most vindictive and bitter hostility. Petty, causes of jealousy, had in the course of years, been constantly arising, till at length, the serious crimination of the Mormons by Judge Drummond and other U. S. officials, who asserted that they were driven from the Territory by Mormon outrages, and that Brigham Young and his followers were in open resistance and defiance of the U. S. government; brought about a crisis in the affairs of the Territory which had to be speedily, and ought to have been wisely met, with the charges of Judge Drummond the public is familiar. How many of them are true it is difficult to say; but in justice to the Mormons, it should be stated that they contradict and have answered them all; and only one of them, the burning of the library and records of the U. S. Court, has seemed worthy of specification by Mr. Buchanan in any of his messages upon Utah; and this, since Gov. Cumming entered into possession of his office, has been ascertained to be entirely without foundation. But true or false, it was these charges which were made the pretexts for the expedition of 1857 against Utah.

In June, 1857, Gen. Harney was appointed to the command of the troops who were to accompany Mr. Cumming, the new Governor appointed in Brigham Young's place. The army was ordered to act as a posse comitatus to assist the Governor, if necessary, in establishing his own authority, and in enforcing obedience to the laws. In his annual message to Congress, six months later, the President set forth the considerations which influenced the Executive in sending out this expedition. It was not easy to reconcile this message with the steps which had been taken from the time of the appointment of Gen. Harney to the opening of Congress; and still more difficult is it to give to it any creditable explanation in the light of subsequent events. In it the President assumes that while Brigham Young was legally the Governor of Utah, he also was the head of the Mormon church, and "professed to govern its members and dispose of their property by direct inspiration and authority from the almighty." On the other hand, the people believed "with a fanatical spirit that he was governor of the Territory by divine appointment, and obeyed his commands as If these were direct revelations from heaven." But Mr. Buchanan is careful to say, "with the religious opinions of the Mormons, as (so) long as they remained opinions, however deplorable in themselves and revolting to the moral and religious sentiments of all Christendom, I had no right to interfere." Actions, not opinions, he declares, are the "legitimate subjects for the jurisdiction of the civil magistrate," and he accordingly so instructed Gov. Cumming, hoping that no necessity would arise to resort to military force. The sight of troops, he felt, would be quite enough to frighten the Mormons into good behavior. But that obstinate people would not be so alarmed as he expected, while, in the meantime, their opinions had hardened into action, and they had already committed acts of rebellion which, in the opinion of the President, was a result "long contemplated" by Brigham Young. This incipient rebellion, this "long contemplated result," existed, as the President had already said, because the fanaticism of the Mormon's, and their blind, unquestioning faith in their leader, had betrayed them into a position as foolish as it was treasonable. In such a rebellion he could have no alternative but to interfere with "religious opinions," which were no longer abstract opinions merely, but the basis on which rested "actions" of the most reprehensible character. The very purpose of the expedition, and the instructions to Gov. Cumming were, therefore

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inconsistent with each other, and it was impossible to blind the eyes of the Mormons to so palpable a fact. They also believed in actions, and judged of President Buchanan's intentions rather by what he did than what he said, and governed themselves accordingly.

After the appointment of General Harney to take command of the expedition, the administration were persuaded, apparently, that there was more immediate necessity for troops in Kansas than in Utah, as the delay in getting the army beyond that Territory is, on any other supposition, inexplicable. It was, indeed, openly charged upon the Federal government that one of the objects of the Utah war was to afford an excuse for keeping an army in Kansas during a critical period in her affairs, and to provide fat contracts wherewith to control votes. But however this may be, it is certain that if there was any necessity at all for the expedition against the Mormons, the dilatoriness with which the preparations were made for it, and the delays which occurred before the troops were on their march, gave strong reason for supposing that more than Mormonism was meant to be subdued if occasion called for it. It was a month after the appointment of Harney, before even an officer of the army was sent forward to secure a location for a camp, and make purchases of fuel and forage for the troops when they should reach Utah. Two months passed away and the expedition had still to be begun, when Gen. Harney was superseded by Colonel Johnston who was ordered to make arrangements "to set out from Fort Leavenworth at as early a date as practicable." Yet the President said in the message -- to which we must necessarily look as the authority for the motives which prompted the Executive to send an army to Utah -- that "there no longer remained any government in Utah but the despotism of Brigham Young, that "in such a condition of affairs in the Territory," the chief Executive magistrate "could not mistake the path of duty," which was "to restore the supremacy of the Constitution and laws;" and certainly if such was the condition of affairs, the steps taken to fulfill the duty of a parent government to so rebellious a province were singularly deliberate. It is not easy to escape the reflection that either the Utah expedition was a contractor's job, or that the government is pitiably imbecile in the punishment of treason.

In September, Capt. Van Vliet, the officer sent forward to provide for the coming army, returned and reported the result of his mission. On arriving at Great Salt Lake City, he had sought and obtained an interview with Governor Young, to whom he made known, in accordance with his orders the purport of his visit and the approach of the United States troops. Governor Young replied that the Mormons had "been persecuted, murdered, and robbed in Missouri and Illinois, both by the mob and State authorities, and that now the United States were about to pursue the same course; and that therefore he and the people of Utah had determined to resist all persecution at the commencement, and that the troops now on the march for Utah should not enter the Great Salt Lake Valley;" and, adds Capt. Van Vliet, "as he uttered these words, all those present concurred most heartily in what he said." In subsequent interviews, "the same determination to resist to the death the entrance of the troops into the valley was expressed by Governor Young and those about him." And when, in reply to these expressions of determined hostility, Capt. Van Vliet assured the Mormons that though they might prevent the small military force then approaching from getting through, the narrow defiles and rugged passes of the mountains, the U. S. Government would, the next season send troops enough to overcome all opposition; the answer was invariably the same: "We are aware that such will be the case; but when these troops arrive they will find Utah a desert; every house will be burned to the ground, every tree cut down and ever field laid waste. We have three years' provisions on hand, which we will cache and then take to the mountains and bid defiance to all the powers of the government." That these were no idle threats, Capt. Van Vliet was convinced. He believed, not only that the Mormons would resist the advance of the army, but that that resistance, owing to the smallness of the force, the lateness of the season, and the nature of the country, would be successful. He thought, however, that they would not resort to actual hostilities till the last moment but their plan of operations would be a system of harassment, by burning the grass, cutting up the roads, and stampeding the animals, till the severity of winter should put a stop to the hostile invasion.

For such a reception of their new Governor and his posse comitatus, the Mormons felt that they had ample justification. What that justification was, it is proper to state; for however erroneous

                                    UTAH  AND  THE  MORMONS.                                     41

we may consider Mormon religion, and however detestable Mormon morality, they should not be debarred of that privilege which is accorded to all criminals. Utah, they reasoned, is a Territory of the United States, and Brigham Young its Governor, under an appointment from Washington. He had never, he declared, received any official notice of the recall of that appointment, and was bound, therefore, as it was his right, to continue to fulfill the duties of his office, and defend his people. The charges of incivism which were made against them, and which they repudiated, they contend, rested upon general report, originated with corrupt officials, and had never been brought to the test of judicial examination. To such an examination, they affirmed, they were ready and anxious to submit, and that they would be glad to meet their accusers face to face. But as the Government of the United States chose to pursue another course with them, to judge them first and try them afterward, they were determined, warned by the experience of former years in Missouri and Illinois, to defend their homes so long as any hope remained of doing so successfully, and when overcome by superior numbers, to flee to some more hospitable land, and a juster government, and to leave behind them a country desolated, and towns and cities spoiled. In the proclamation made in September to the people of Utah, by Governor Young, he said: "We are invaded by a hostile force, who are evidently assailing us to accomplish our overthrow and destruction. For the last twenty-five years we have trusted officials of the government, from constables and justices, to judges, governors, and presidents, only to be scorned, held in derision, insulted, and betrayed. Our houses have been plundered, and then burned, our fields laid waste, our principal men butchered while under the pledged faith of the government for their safety, and our families driven from their homes to find that shelter in the barren wilderness, and that protection among hostile savages, which were denied them in the boasted abodes of Christianity and civilization." The statement is forcible and, unfortunately, as relates the past, too true. He announces, therefore, in consideration of all these things, and the issue thus forced upon them, that they are compelled to resort to the "great first law of self-preservation," and as Governor of the Territory, forbids the entrance upon it of any armed force, and proclaims martial law.

In a letter of Capt. Van Vliet's to the Secretary of War, two months later that officer says "that Governor Young informed me that he had no objection to the troops themselves entering the Territory; but if they allowed it them to do so it would be opening the door for the entrance of the rabble from the frontiers, who would, as in former times persecute and annoy them;" * and to prevent this they, the Mormons had determined to oppose all interference of the government in the affairs of their Territory." That Young was desirous of a peaceful issue of the difficulty between his people and the government of the United States can hardly now be doubted and that the government was aware that such was all along his wish seems, at least, not improbable. "On the 21st of September," writes Col. Alexander, under date of October 9th at Camp Winfield, "I met Capt. Van Vliet returning from Salt Lake City, and was informed by him that although the Mormons, or rather Governor Young, were determined to oppose the entrance into the city, yet he was assured that no armed resistance would be attempted if he went no further than Fort Bridger or Fort Supply. I was still further convinced of this by the circumstance that a train of more than one hundred contractor's wagons had been parked for nearly three weeks on Ham's fork without defence, and had been unmolested, although they contained provisions and supplies which would have been of great use to the Mormons." And as if in confirmation of this statement, Governor Young, on the 29th of September, in his first letter to "the officer commanding the forces now invading Utah Territory," warning him not to proceed with that invasion, says: "Should you deem this impracticable" (to retire immediately) "and prefer to remain until spring in the vicinity of your present encampment, Black fork, or Green River, you can do so in peace and unmolested, on condition that you deposit your arms and ammunition with Lewis Robinson, quartermaster general of the Territory and leave n the spring, as soon as the condition of the roads will permit you to march." The proposition was, of course, an absurd one, not to be thought of for a moment by a soldier, nor is it at all likely that Governor Young supposed it would be acceded

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* That this apprehension was not unfounded, is evident from a letter from Salt Lake City in the Tribune of Dec. 16, 1858, describing the conduct and character of several hundred teamsters which the army had brought into Utah.

42             THE TRIBUNE ALMANAC AND POLITICAL REGISTER.            

THE  UTAH  EXPEDITION;
ITS  CAUSES  AND  CONSEQUENCES.

If General Henry Knox, of Revolutionary memory, the first Secretary of War of the Republic, had dreamed that the successor to his portfolio, after an interval of seventy years, would recommend to Congress the purchase of a thousand camels for military purposes, he would have attributed the fancy to excited nerves or a too hearty dinner. Had he dreamed, further, that the grotesque mounted corps was to be employed in regions two thousand miles beyond the frontier of the Anglo-Saxon pioneer of 1789, to guard travel to an actual El Dorado, the vision would have appeared still more extraordinary. And its absurdity would have seemed complete, if he had fancied the high road of this travel as leading through a community essentially Oriental in its social and political life, which was nevertheless ripening into a State of the American Union. Yet if General Knox could be roused from his grave at Thomaston, he would see the dream realized. On the Pacific lies El Dorado; among the fastnesses of the Rocky Mountains there is a community which blends the voluptuousness of Bagdad with the economy of Cape Cod; and within two years a regiment of camel-riders will be scouring the Great American Plains after Cheyennes, Navajoes, and Camanches.

The propagation of the religion of which Joseph Smith was the prophet has just begun to attract the notice its extraordinary success deserves. So long as the head of the Mormon Church was considered a kind of Mahometan Sam Slick, and his associates a crazy rabble, it was vain to expect that the whole sect could be treated with more attention than any of the curiosities in a popular museum. But a juster appreciation of the constitution of the Mormon community begins to prevail, and with it comes a conviction that questions are involved in its relations to the parent government which are not exceeded in importance by any that have ever been agitated at Washington. Brigham Young no longer seems to the American public a religious mountebank, only one grade removed from the man Orr, who claimed to be the veritable Angel Gabriel, and was killed in a popular commotion which he had himself excited in Dutch Guiana. On the contrary, he begins to appear as a man of great native strength and scope of mind, who understands the phases of human character and knows how to avail himself of the knowledge, and who has acquired spiritual dominion over one hundred and fifty thousand souls, combined with absolute temporal supremacy over fifty thousand of the number.

The situation of the Mormon community in Utah has been peculiarly adapted, heretofore, to the eccentricities of its inhabitants. Isolated from Christendom on the east and west by plains incapable of settlement for generations to come,

THE  UTAH  EXPEDITION:
ITS  CAUSES  AND  CONSEQUENCES.

[Continued.]

In the mean while Congress had assembled. The agitation on the subject of Slavery, far from being suppressed, or even overshadowed, burned more fiercely than ever before. The Pro-slavery faction in Kansas, stimulated by the constant support of the National Administration, was engaged in a final effort to maintain a supremacy over the affairs of that Territory which the current of immigration from the Free States had been steadily undermining. Against the will of nine-tenths of the population, it had framed, with a show of technical legality, a Constitution intended to perpetuate Slavery, which the Administration indorsed and presented to Congress with an urgent recommendation for the admission under it of Kansas as a State. In the commotion which these events excited

UTAH THE  UTAH  EXPEDITION:
ITS  CAUSES  AND  CONSEQUENCES.

[Concluded.]

On the 3d of July, the Commissioners started on their return to the States. During their stay at Salt Lake City, the doubt which they had been led to entertain of the wisdom of the policy which they were the agents to carry out, had ripened into a firm conviction.

The people who were congregated on the eastern shore of Lake Utah did not begin to repair to their homes until the army had marched thirty or forty miles away from the city; and even then there was a secrecy about their movements which was as needless as it was mysterious. They returned in divisions of from twenty to a hundred families each. Their trains, approaching the city during the afternoon, would encamp on some creek in its vicinity until midnight, when, if intended for the northern settlements, they would pass rapidly through the streets, or else make a circuit around the city-wall. August arrived before the return was completed.

Morning after morning, one square after another was seen stripped of the board barricades which had sheltered windows and doors from intrusion. In front of every gateway wagons were emptying their loads of household furniture. The streets soon lost their deserted aspect, though for many days the only wayfarers were men, -- not a woman being visible, except, by chance, to the profane eyes of the invaders. It was near the end of July before a single house was rented except to the intimate associates of the Governor. Up to that time, those Gentiles who did not follow the army to its permanent camp bivouacked on the public squares. By a Church edict, all Mormons were forbidden to enter into business transactions with persons outside their sect without consulting Brigham Young, whose office was beset daily by a throng of clients beseeching indulgences and instruction. Immediately after his return to the city, however, he secluded himself from public observation, never appearing in the streets, nor on the balconies of his mansion-house. He even encompassed his residence with an armed guard.

Gradually, nevertheless, the necessities of the people induced a modification of this system of non-intercourse. The Gentile merchants, who were present with great wagon-trains containing all those articles indispensable to the comfort of life, of which the Mormons stood so much in need, refused to open a single box or bale until they could hire storehouses.

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