A few persons accepted as a divine revelation the book as translated, which was finally crystallized into the Book of Mormon, now held by that people as a part of the Holy Word and equal in importance and authority with the Old and New Testaments.

After suffering many persecutions, during which the disciples of Smith gradually increased in numbers, the leaders of the New Church practically abandoned the state of New York, a number of them reaching Independence, Missouri, in the early part of the year 1831, where in obedience to another revelation they established a Zion, a term which appears to be adopted for their various centers of religious activity. Almost concurrently with the movement to Missouri, a colony of the scattered New York Saints settled in Kirtland, Ohio. In both of these Zions monthly journals were published to represent the interests and claims of the New Church. Temples were also built, the one in Kirtland being dedicated in 1836. Records show that the Saints held their property in common. In Independence and other towns in Missouri, soon after their settlement by the Mormons, numerous adherents of the new faith were mobbed, tarred and feathered. After continued tribulations, which in the severe winter of 1839 developed into open warfare, they were driven from the state, leaving their possessions chiefly in the control of their persecutors.

They were soon heard of in western Illinois, which they reached after being goaded at every step by the opposition and derision of the former settlers. Nauvoo, or the Holy City, as it was called by the Saints, became the center of their proselyting in that state. There they erected a temple, which in many respects was remarkable, partly because of the fact that it is said to have cost $1,000,000. It is described in detail in Times and Seasons, Vol. II. The cornerstone was laid on April 6, 1841. They also established a university and built several factories. Being industrious, they became prosperous and increased in numbers until, as stated in Smucker's Mormonism, their churches in and around Nauvoo embraced from ten to twenty thousand members. The Millennial Star, Vol. V, reports more than that number in attendance at the October conference in Nauvoo, in 1844.

During these years they claim to have been guided at all times by divine revelations, which were given to their leaders and are published in their journals. Having faith in the authority by which they were being led, they acted as a unit in all matters, and thus became a power to be reckoned with in the political affairs of the state. This subordination of local civil government to the head of a new religious sect, and especially to one which its adherents recognized as a theocracy, seemed contrary to the spirit of American institutions and was repugnant to the ideas of the early Illinois pioneers.

It was especially odious to those political leaders on whom the Mormons would not unite their votes. This situation intensified the hatred that had previously met them and they were soon confronted by fresh opposition. It would appear from the text of letters addressed by Smith to Henry Clay and John C. Calhoun, prior to the election in 1844, that he was arrogant in a high degree. In those letters he demanded from the candidates a statement of what their attitude toward the Mormons would be in case of their election. Some journalists characterized the demand as insolent and yet suffragettes, labor unionists and other equally respectable leaders frequently make similar demands.

On the 12th of July, 1843, a revelation was said to have been made to Joseph Smith and was duly published. A copy is given by Bancroft, (page 160), sanctioning by divine authority the practice of polygamy. This declaration seemed to afford sufficient grounds for a renewed war of extermination. Then followed the bitter conflict between the citizens represented by mobs and the state militia on the one side, and the Mormons on the other side, which culminated in the assassination of Joseph Smith, the prophet, and Hyrum, his brother, by a mob of about one hundred and fifty disguised men, in the prison in Carthage, Illinois, on June 27, 1844, where they were awaiting trial on an indictment for treason. On July 25th, Governor Thomas Ford issued a proclamation to the people of the county (Hancock) denouncing mob violence. The governor's paper is given in The Star of October, 1844.

This event occurred during a carnival of crime and murder in the country around Nauvoo, all of which has given rise to such conflicting opinions that the investigator, after conversing with numerous witnesses and reading various journals of the time, cannot fail to conclude that both Mormon and Gentile desperadoes infested that part of the state. Edward Bonney, in a little volume entitled The Banditti of the Prairies, gives a thrilling record of crime which he, as an officer, assisted in bringing to light, and which resulted in the execution of a number of Mormon murderers, but I discovered that he himself was brought to trial under an indictment for issuing counterfeit money. A change of venue carried the case to a Gentile court, where he made a successful defense. Recrimination, robbery, riot, and organized resistance by both parties in this war continued until the final eviction of the Mormons from the state. Fourteen years had now passed since the New Church was organized by a few obscure men. At the time of the assassination of Joseph and Hyrum Smith the Mormon enrollment of Nauvoo numbered thousands.

The history of other new religious faiths was repeated. Mormonism was strengthened by the persecutions through which its enemies aimed at its extermination.

In August, 1844, Brigham Young, in accordance with a revelation said to have been received by him, declared himself to be the successor of Joseph Smith, and in December he was elected by the great assembly at Nauvoo, president of the Church of Jesus Christ of Latter Day Saints, which was the name officially adopted for the new society. Sidney Rigdon was also an active candidate for the office. His defeat was humiliating. He was tried, convicted, and condemned.

Previous to the death of Smith there appears to have been but one organized separation from the parent church, but Young and Rigdon were not the only persons who laid claim to the mantle of the prophet, Smith. The succession was bitterly contested by James J. Strang, who aside from Brigham Young, was perhaps the first and most formidable aspirant for office, partly because of his powers of leadership, and partly because he declared that at the moment of Smith's death he received a revelation that vested in him divine authority to become leader of the Saints. But little seems to have been written concerning the remarkable career of this Mormon prophet, who for several years exercised a dictatorship over his few thousands of followers which in rigor hardly has a parallel in our history. Some letters from his followers, and among them those of Bishop George Miller, have come into my hands, and these give some history of the Strangite movement. Miller had been appointed by Young to organize the association to erect the Nauvoo house and temple, but finally joined Strang and opposed Young. Neither these letters nor the records in the historical society are so complete and convincing as are the statements of Strang's own people.

It has been my privilege to be granted several interviews with the one person who doubtless knows more than any other now living concerning the life of the so-called king and prophet, Strang, and of the autocratic rule of his island dominion. It was her husband, Thomas Bedford, who put the final quietus on that monarch's authority.

Sitting with her daughter and me in their neat little cottage in Northern Michigan, she modestly consented to give the full story, which they both stated had never before been given in detail even to her own children, but, as she said, the time had come when all the truth should be given, and some of that truth had to that time for various reasons been withheld.

Mrs. Bedford descended from hardy Connecticut stock, and at the age of seventy-six abounded in vigor, and yet she was serene in temperament. Her statements in reviewing the thrilling history of her experiences in the Northern Empire were clear and definite, and she never hesitated in giving either names or dates.

In the winter of 1844, Mrs. Bedford passed through the Endowment house at Nauvoo. After suffering with the Saints in their various vicissitudes of fortune and fate in Nauvoo and Nebraska, in the year 1850 and at the age of sixteen, she entered with her parents the Strang colony on Beaver Island and spent five years in that fellowship.

James J. Strang was born in Scipio, N. Y., in the year 1813, and was educated for the practice of law. He had been a Baptist until he became interested in Mormon affairs and at Nauvoo, when Smith was at the zenith of his authority, he was baptized into the Mormon Church and soon became an elder. His complexion was florid, his hair was red, and he wore a glass eye, but he was a convincing speaker.

As the result of an alleged revelation he established Zion at Spring Prairie (now Voree) Wisconsin, where (so he often stated to his disciples) he discovered eighteen metallic plates containing valuable history. It appears that these were never submitted to the inspection of his people.

In 1847 with a few followers he established a new Zion on Beaver Island, in Lake Michigan, to which point considerable additional Mormon immigration was attracted in 1849. It was his declared purpose to make this island the center of Mormon power. In 1850 the government of his colony was established on Mormon lines by the Union of the church and civil government, and on July 8th of the same year he was formally crowned King by George Adams, president of the twelve. I find this union of church and state to be authorized, and the argument therefor presented in Times and Seasons, 1844.

The assumption of civil authority by the Strangites resulted in much friction between the Mormons and their opponents, though not so serious as what arose from a similar cause in Illinois. The fact that the number of votes cast on Beaver Island was equal to its entire population seems to be conceded. It is, however, the inside life of that people that is of present interest.

Strang had one wife, named Mary, when his kingdom was established, but a revelation that he announced to his people decreed polygamy to be a divine institution. He accordingly added four wives to his household, the last two, Phœbe and Delia Wright, who were cousins, being taken on the same day, as the sequel of a picnic held by the Saints on an island in Pine Lake, which in memory of the happy event was called Holy Island, by which name it is still known. Two daughters from his second and third marriages were named respectively Eveline and Evangeline in honor of whom two important townships in Michigan still bear the name given by Strang.

Strang was the father of twelve children, four of whom were born after his death and were the children of his last four wives. They all lived together in the one home. John R. Forster in his report, 1855, on his survey of Beaver Island, which appears in Michigan Historical Society Reports, Vol. IX, states that Strang had six wives. My informant, who was thoroughly familiar with the family and home says that this statement is incorrect, but that Strang had said in her hearing that he would be a father to the fatherless and a husband to the widow, and one mourner did sojourn for a time in his hospitable log cabin.

Each of Strang's twelve apostles also took more than one wife, two of the apostles having three wives each.

All weddings were private, none but officers who were to perform the ceremony being present. The temple in which all these religious functions were performed, and where services were held was built of pine logs, hewed square.

In accordance with early Mormon teachings the use of tea, coffee, tobacco, and spirituous liquors was interdicted. The payment of tithes to the King, as well as the first fruits of field and flocks was required. One of the earliest edicts of the King prescribed the dress that must be worn by his people. The women were required to wear the style of costume which Miss Bloomer endeavored later to introduce. The men were commanded to wear an equally distinctive garb consisting in part of a short jacket, with no skirt or tail to the coat.

Mrs. Bedford states also that from infancy and during the first four years under Strang's dominion she religiously conformed to all the decrees of the church. One day, however, she was discovered in her home by the prophet when for a brief period she was wearing an ordinary dress. The Prophet King at once declared that the rule pertaining to dress must be enforced, or the people must walk over his dead body. The strong, independent spirit of the woman rose within her, and the beginning of the end had come. Bedford had previously been ordered to appropriate some fishing nets, which were the property of others. A boat had been stolen, and Bedford, who was a sturdy Englishman, would speak the truth, which reflected upon the integrity of certain of Strang's apostles, whereupon the King caused his officers to enforce upon Bedford a brutal punishment with whips. These were secured later and were sent to a museum in Detroit.

The rule of a tyrant is quite certain in time to be brought to an end by some lover of liberty and justice.

Night came down upon Bedford's home far back upon Beaver Island, and husband and wife conversed together concerning the wrongs and oppression of the King's despotic rule. Strang had preached that no bullet could enter his body.

"If you are going to shoot Strang go now and do it," said the indignant young wife, and Bedford went out into the darkness. It was long past the midnight hour of June 17th when the waiting wife heard a pounding at the barred door of their log cabin.

"Who is there?"

"Friends."

She stood with an axe in her hands prepared to defend herself, her children, and her home. Stating what defence she would make, if necessary, she told her visitors that she must know their names, before they would be admitted. On becoming assured that they were marines from the government steamer, Michigan, that her husband was aboard their ship, and that they had come to rescue her, she unbarred the door. A supper had been laid upon the table awaiting her husband's return, from which the sailors were glad to take refreshment.

Bundling her two little ones and a few light effects, they fled to the steamer before the King's officers reached the house.

Strang had been duly shot. In a few days a passing steamer carried him to Racine, from which place he was conveyed to Voree, where on July 8th he died from the effects of his wound.

Bedford was taken to Mackinac and placed in an unlocked jail with a friendly guard, but boldly returned with his wife to Beaver Island. There was no recognized leader. The spell was broken. The Saints scattered, some in one direction and some in another, as opportunity offered, by passing vessels. Women wept as each party embarked. It was well known that at whatever port they might be landed their peculiar dress, which marked them as disciples of the despised and now fallen prophet, would invite the searching gaze and contemptuous jeers of rude and unsympathetic onlookers. Such was in fact their fate. Thus was closed the chapter of the Strangite defection.

An old pioneer has related to the writer the story of the gallows, which was erected on the Michigan beach by the Mormons and which he cut down. Upon it was suspended the effigy of an obnoxious Gentile, which is preserved by its prototype to this day.

At the time of the dispersion of the Strangites Brigham Young had long since established himself as the hierarch of the Mormon Church, and to that master mind was delegated supreme authority in conducting a movement that has hardly a parallel in history.

The occasion for prompt, energetic, and sagacious leadership arose when in the autumn of 1845 armed mobs of so-called Illinois citizens descended upon Mormon settlements in the vicinity of Nauvoo and burned stacks of grain, and other property, also a score of homes, driving men and helpless women and children of Mormon families from their own farms out into the darkness. These brutal demonstrations were repeated by the destruction of mills, factories, and business property in Nauvoo, accompanied by demands that the Mormons must leave the country within sixty days.

These facts are confirmed by Bancroft, who also quotes many other authorities in verification. Governor Ford's proclamation which followed the riots, embraced the statement that prior to the outbreaks Hancock County, then occupied in part by the Mormons, was as free from crime as any county in the state of Illinois.

The eviction of the Mormons from Illinois and other states, even though they were despised, would seem to have been as lawless and barbarous as has been the expulsion of Jews from Russia or Huguenots from France. When thousands of Mormon women and children wept as they turned their backs in flight upon the beautiful temple just completed and which two years later was also burned by vandals, it was like the sigh of the Moor when from the distance he cast his last glance toward the glorious Alhambra and Granada from which his people had been driven.

The Mormons were now again in exile. And now came the chosen president and prophet of that church, the Moses who essayed to lead his homeless, impoverished followers to a promised land. The exodus of this people to an undetermined part of the far West unknown to them cannot fail to excite the admiration of their bitterest enemy because of the marked abilities and masterly generalship displayed by their leader. Nearly every obstacle that the mind can conceive seemed to confront them. Their homes were destroyed, or abandoned for slight compensation and beset by profane mobs that were often brutal, and doubtless inferior in moral qualities to the Mormons themselves, and certainly not fair representatives of the industrious citizenship of the state. The evicted Saints moved westward toward the Missouri River. We have read the pathetic story of their subsequent wanderings, and I, myself, have heard it from the quivering lips of men and women who were apparently honest and sincere. While suffering from hunger and disease, with inadequate means for aiding their afflicted helpmates and children, the objects of general derision and hatred, they turned their backs upon the homes which they had built and loved, and like a conquered tribe of Indians, (but less respected than vanquished savages,) they turned their weary steps toward the setting sun.

A great emergency often calls forth an able leader. With a base of operations in Eastern Nebraska, Brigham Young quickly laid plans looking to the removal of his people to Northern Mexico, which then embraced the present territory of Utah and had been brought to his notice by Fremont's explorations. He would there establish his new empire in that far-away wilderness, in a foreign country, and be at peace. In the spring of 1847, he personally led his first party of 132 Saints across the plains and over the mountains, and on July 21st, from the foot of Emigration Canyon they beheld for the first time the sparkling waters of Great Salt Lake, which in the following February, as the result of the war with Mexico, was ceded to the United States, with the territory south as far as the Rio Grande.

Less than two decades later our own little party also descended into that valley. The stirring events of their past history and experiences were then fresh and I may say burning in the memory of that generation of Saints. We were also more or less familiar with the history of the Mormons, as gathered from various authorities, and while inspired with admiration for the heroism of their pioneers, we doubtless shared in the prevailing prejudice against what was believed to be a misguided people.

The purpose of this brief review of events that led to the settlement of Utah, is to enable the reader to share our preconceived ideas, while we spent the remainder of the summer and autumn with the Saints. Our business, on the arrival of our big train, would bring us into relations with many men of affairs and with the heads of the church. These relations were doubtless more unrestrained and cordial than they would have been, if in return for their courtesy we had been expected to publish a literary broadside of caricature such as they had become familiar with. As a fact, a few journalists had reached the city and after two or three days spent in sight-seeing, some of those writers had seemed able to arrive at conclusions concerning men and affairs in Utah quite satisfactory to themselves and with abundant material for humor and ridicule. It has been my privilege to attend religious services in many temples in the Orient and elsewhere, where millions of presumably devout worshippers bend the knee in submission to divine authority, and offer their prayers more fervently and humbly than I am wont to do, and strange as I may have thought it that the faith of those people was not the same as mine, I would not now discuss Mormonism as a religious belief because my judgment may be biased by the strong convictions inherited from my Puritan ancestry. Theologians trained in religious thought and utterance have already passed judgment with the usual result.

As the one overshadowing fact in Constantinople is Mohammedanism and the Sultan, so in Salt Lake City it was Mormonism and Brigham Young. It was, therefore, not strange that on the day after our arrival, which was the Sabbath, our footsteps were directed toward the square, which was the center of the religious life of the Mormons, and in which was the bowery where their great services were held on Sabbath afternoons. The present temple and tabernacle had not then been built. We were assigned to favorable seats near the platform. The bowery was a rude structure built on posts set into the ground and covered with bushes to shade the worshippers from the sun. It was situated near the old tabernacle and was used during the summer months. We were informed that it afforded seating capacity for 8000 persons. Having come early to the services, we waited, and watched the arrival of the worshippers until nearly all the seats appeared to be occupied, and we glanced with great interest over the vast assemblage.

I had been a regular attendant upon the morning services of our little Congregational Church in the East and had been inspired by the vast audiences convened and the eloquent sermons preached by Henry Ward Beecher in his great tabernacle in Brooklyn, and I knew something of church life and the means often adopted for bringing together audiences for religious worship. What, therefore, I asked myself, was the power or influence that had attracted this vast gathering of thousands of worshippers to a rude sanctuary in that far-away town in a mountain wilderness?

"Is this an ordinary Sabbath service?" I asked a man who occupied a seat near by.

"O yes, this is about an average attendance."

"It would seem to represent about half the entire population of the city. Are we not correct in that estimate?"

"Yes, but there are a few people here from outlying districts, who attend these services."

At about that moment a man arose from among the few who occupied the platform. He was above the average in height, with broad shoulders, a deep chest, and a strong, well-knit frame. His movements were indicative of great physical strength and vigor. He had cold, gray eyes, thin compressed lips, a firm mouth, and a broad, massive forehead. He was dressed in plain business clothes, and his bearing indicated that he was master of the occasion. It was Brigham Young.

The thought at once comes into the mind that if the Mormon doctrines were true there stood before us a man in whom was combined all that there once was in Moses as a leader, and in Elijah as a prophet. Suppliants kneel and kiss the ring of the Roman pontiff. The Mussulman trembles if he approaches the Sultan, yet neither of those ecclesiastic sovereigns arrogates to himself higher authority than was assumed by this president of the Mormon Church except that being within the limits of a modern republic the power of any church is in some degree restrained. Moreover, Brigham Young was not an aristocrat, and although his predecessor, Joseph, by virtue of his office as president of the church, was Mayor of Nauvoo, and Brigham as far as possible was also the political head of his people, yet he was not hedged about by courts, princes, or prelates, but mingled with the people and was drawing thousands to himself.

We are all in some degree hero worshippers. As a youth I had gone far to listen to addresses made by some of our noted orators, chiefly because of the fame they had achieved. With equal pleasure I had heard the voices of Emerson, Whittier, Saxe, Bryant, and others who had become distinguished through their writings. Our great generals also had been objects of intense interest. On the other hand, we all remember our associations with some men whose acquaintance had been formed before their achievements had made them objects of public notice, and we possibly remember that we then gave them but little consideration. The prophets were rejected, the apostles were persecuted, yet if one of them should now appear and be recognized he would be honored by the millions.

Before us in that Mormon tabernacle stood a strong man assuming the highest authority that it is possible for man to claim. Thousands of people were flocking to his standard possibly in greater numbers than came at any time to the apostles of our Saviour.

After the first service that we attended in the bowery, we asked of each other the question, "What will be the verdict concerning Brigham Young in the ages to come?"

On each Sabbath when in the city I was present at the Mormon services. President Young spoke on each occasion with but one exception, that being a Sabbath when he was absent on an important convocation in another town.

He taught that the Book of Mormon is a continuation of the history and revelations of the Bible. Jesus was recognized as having been one of the prophets, therefore the Mormons profess to be Christians. His sermons treated largely on practical affairs of his church and people, even to matters pertaining to dress. He urged habits of economy in household affairs. Now and then when addressing his great audiences, all of whom listened to his utterances with rapt attention, Brigham emphasized a point by bringing down his powerful fist heavily upon his desk and then pausing, as if to indicate that the fact presented was firmly nailed down. As an apostle of temperance in the use of intoxicants and narcotics he was uncompromising. Although many of his people had come from England, Wales, Scandinavia, and other European countries, we did not see an intoxicated person in Salt Lake City. One saloon only, so far as we could learn, existed in the year 1866, and that was said to be owned by one Charles Trowbridge, who consented to pay the required license of $500.00 per month, which it had been supposed would be prohibitory.

During our visit the relations between the Mormons and the government were not friendly. In one sermon, while dealing with that subject, Brigham said, "If we are ever obliged to leave this valley, we will leave it as desolate as we found it," to which the people replied, "Amen."

Heber C. Kimball, who was first councillor to President Young and Chief Justice of the State of Deseret, a man to whom was conceded a high character for sincerity and integrity, in one of his addresses in Brigham's presence, said that he and the president once traveled 500 miles, and all the money they had during the trip was $13.50, yet they paid out $16.00 for every 100 miles of travel. This he said was the Lord's work, for every time they wanted money they had only to put their hands into their pockets, and the required money was there. This statement was apparently offered for the purpose of inspiring faith in the hearts of their missionaries.

As is well known, nearly every Mormon was required to serve for a prescribed term in such mission work as was assigned to him, and must go without purse or scrip. The effect of this system is that their church is represented economically and faithfully in nearly every part of the civilized world.

Their messengers go with the Bible and the Book of Mormon as their guide. We naturally gave to this last-named revelation a somewhat careful perusal and confess that we found nothing in it that in our judgment compared favorably with the First Chapter of Genesis in dignity of style or clearness in expression, no words as assuring to the believer or as poetic in style as those found in the 23d Psalm, nor any thoughts as exalted as are written in the 14th Chapter of John. Its biblical style imparts to the book a semblance of antiquity. It is either a history of races concerning which there had been no known recent record until the alleged discovery of the golden plates, or it is a clever fabrication accepted by hundreds of thousands as the truth.

We returned from Sabbath to Sabbath to obtain all the light possible from the lips of the prophet concerning this mysterious revelation. Now and then one might observe some newly arrived doubter, just in from the mountains, who gave expressions of contempt on listening to the exposition of some chapter. We have also heard the tittering of light-hearted youths in the old Methodist prayer meetings in the States.

Brigham Young seldom indulged in flights of rhetoric, and his teachings were often given in the form of commands and not as advice. He frequently dealt rather at length on the social and domestic affairs of his people, urging industry, temperance, economy, and thrift, and advocated a simple, modest life similar to that which was required in his own family, where each wife attended to her own domestic affairs. In referring to his wives, which he did frequently, he used the term "my women." This expression fell very unpleasantly upon our ears unaccustomed to its use. We were informed that the terms "my man" and "my woman" have long been in use in other languages, even with the ancient Hebrews, but the phrase does not strike the right chord where woman occupies the position she does in America.

The Sacrament of the Lord's Supper was administered each Sabbath. Water was used instead of wine, and along with the bread was carried round by officers of the church, during the delivery of the afternoon address. There seemed to be no effort to make it the solemn occasion that other churches make of the communion service.

In the minds of the curious there is a peculiar interest in the complex family life of a people where numerous families center in a single head. Although an occasional guest at the president's home, I found it impossible to learn with certainty how many persons were comprised in his family, and much diversity of opinion seemed to exist in the minds of those who would be most likely to know the facts. On many semi-public occasions I have seen sixteen of his wives and was led to believe that to be the number then living. In 1869, after the completion of the railroad, when the Boston Board of Trade visited the city, in reply to a direct question made by one of the visitors, Brigham stated that he had 16 wives and 49 children. In the Utah notes MS., the statement is made that this was the first occasion on which he publicly gave the statistics. During our stay I noted such information on this subject as could conveniently be obtained.

These notes have been revised after reference to some later official publications and being now substantially correct may be of interest, especially as the names of his consorts are also given.

The following is a summary of the names of the wives of Brigham Young, the dates of their births as fully as can be ascertained, also the dates of their marriages to the president, also the number of children resulting from each union.

It will be observed that of the twenty-six wives who were from time to time united to Brigham Young, sixteen were added to his household within a period of forty months, five were united to him in each of two years; two of the wives, Lucy and Clara Decker, are said to have been sisters; six of the number were widows of Joseph Smith, the first president; eleven were born in the state of New York; and six were born in New England. Our investigations also disclose the fact that two of Brigham's wives were women who had been divorced from former husbands, also that one of his wives, the attractive Zina Diantha, had been sealed when a young girl to the prophet, Smith. It also shows that two of the wives were not regularly married but were sealed for time to President Young. These peculiar and varied relations will be referred to in another chapter.

CHAPTER XXV
Some Inside Glimpses of Mormon Affairs

THAT fellow is a Danite, one of Brigham's destroying angels," remarked a man who formed part of a group with whom I and some of our boys were sitting in front of the Salt Lake Hotel. Our informant, who was a guest at the hotel, knew that as we had recently arrived any startling information concerning local affairs would certainly be received with interest. As he made the announcement, he raised his eyebrows and cast a knowing glance toward the object of his remark, an unshaven, dark-haired man, who was slowly passing on the sidewalk. Assuming that we were ignorant of the functions of the destroying angels, he informed us, with an air indicating familiarity with the Mormon underworld, that Brigham had a lot of those fellows who were sworn to do anything, even to kill at the Prophet's command.

"I'm glad to see one of 'em," interjected a member of the group, "and say, friend, is it true that Brigham has a pile of money he has got one way and another?"

"O yes," replied our oracle, "he has eight million in the Bank of England."

"Yes, I've heard that, but is it in pounds, dollars, or shillings? It makes a damn sight of difference which."

"I ain't sure which, but it is eight million and he has got ten thousand cattle and horses over on Church Island."

"He can afford to keep a lot of wives," said another.

"Wives! do you know that he has them in every part of Utah? He has got more than a thousand scattered around."

All these statements and many more of like import were received with more or less credulity, although the man who introduced the conversation just cited was said to be a professional gambler and an habitué of Trowbridge's saloon.

We visited Camp Douglass and other points in and around the city until we were surfeited with knowledge concerning the villainy said to be practiced by the Mormons. These and many other tales equally startling and absurd were spread throughout the states by returning travelers who had escaped from that alleged abode of assassins.

While our party was gathered in a quiet room in a hotel one evening after we had been reviewing the results of our observations and the statements heard upon the streets and elsewhere, Ben with much gravity outlined in a single sentence what seemed to be a wise and dignified policy for us to pursue.

"Now here we are," said Ben, "among a people who are bitterly divided among themselves. We don't have to be Mormons, but I see no sense in vilifying and denouncing them as hundreds are doing on the streets, who don't know any more theology or facts than we do. Let's be fair and unprejudiced and avoid controversies on these local affairs. I believe the men who are doing most of the talking are a heap worse than any Mormons I have seen."

During that summer and autumn of 1866 the relations between the Mormons and the United States Government were exceedingly strained, and some unfortunate events occurred which increased the tension. The few Gentiles then in the city who were in any sense not friendly in their attitude toward the local government (which was Mormon) were regarded with disfavor by the Saints—and for evident reasons. This was especially the case, if their relations with the army or United States officials were intimate. An anomalous condition existed in which even the Jews, with all the others who were not Mormons, were known as Gentiles! The Gentile was to the Mormon what the Giaour is to the Mussulman.

General Connor, who had been in command of the United States forces stationed at Camp Douglass, which post overlooked the city, had held the situation firmly. The antagonism between him and the Mormon authorities had at all times been generally recognized by all parties. Soon after the withdrawal of General Connor, and in the spring preceding our arrival, Newton Brassfield, recently arrived from Nevada, married a wife of one of the elders of the Church, who was then absent on a foreign mission.

On the 2nd of April Brassfield was shot dead by some person who escaped without detection. The assassination occurred as Brassfield was about to enter his hotel, and caused the situation to become still more acute, as it was the general impression that the act was committed by order of the Church authorities. So far as I could learn, Brassfield was not a man of exalted character, and any marriage under like circumstances might have been followed by similar results, had it occurred in another community. Reports were circulated that two other similar attacks upon Gentiles had been made within a period of three weeks, but it seemed difficult to ascertain the facts, except that in neither case did the shots prove fatal. Late in the night of October 22nd, immediately after it occurred, I was informed of the assassination of Dr. King Robinson, a gentleman who had been assistant surgeon at Camp Douglass, but had later established an office in the city. Dr. Robinson was a personal friend of the Reverend Norman McLeod, who at one time was a chaplain in the army, but in the year 1866, and at the time of our arrival, was in the service of the Congregational Home Missionary Society in Utah, and had established in that year the first church other than Mormon that was ever planted in that territory. McLeod had purchased a lot for his mission. Thereon he built a small adobe structure, which was named Independence Hall, securing the money for its construction chiefly in California, and in this new building he vigorously preached in opposition to Mormonism. Dr. Robinson became superintendent of the Sabbath School connected with the new church. He married a Miss Kay, an estimable young woman of a prominent family that had apostatized from the Mormon Church. Prior to this time the doctor took possession of certain ground in the neighborhood of the Warm Springs near the city, which he assumed to be part of the public domain. Pursuant to orders of the city council the Marshal destroyed the building that Robinson had erected upon the ground. Other property belonging to Robinson was subsequently destroyed by a gang of disguised men. These facts were currently reported and generally accepted in the city.

It was only two days later, on a bright moonlit night, that the doctor was summoned to attend a young man who (it was alleged) had broken his leg. When a few hundred feet from his door Robinson was shot down. He was assisted to his home by passing friends and soon expired. The murderer was never brought to trial, and, so far as I could learn, no effort was made even to apprehend him.

The situation during the next three or four days was ominous. General Connor was no longer in command at Camp Douglass, which commanded the city. Squads of men gathered on the street corners and in more retired places and discussed affairs in subdued but earnest tones. There was a prevailing belief that men who had been outspoken in opposition to Mormonism were marked.

The funeral of Dr. Robinson, which took place on the 24th, was attended by nearly all the Gentile population of the city and camp. As the long procession slowly moved down the main thoroughfare of the city, great crowds thronged the sidewalks.

All conditions seemed ripe for a formidable outbreak. Considering the type of men who were then in the city and the previous conflicts of the Mormons in the states, many were surprised that an outbreak did not occur. Camp Douglass may have been a deterring influence. The Gentile merchants became greatly alarmed and made plans for the abandonment of their Utah enterprises. These plans however were not carried out, the hope being that the building of the Union Pacific Railroad, if consummated, would soon alter conditions.

At about this time the Reverend McLeod was summoned to Washington to give testimony concerning the character and designs of the Mormons. On his Eastern trip he attended the Wisconsin Congregational Convention at Fort Atkinson in that state, and there he gave an account of his experiences, a review of which soon came into my hands, along with a criticism of a letter concerning the Mormon situation, which I had written for publication. The reports of conditions in Utah were calculated to intensify in the East a spirit of bitterness against the Mormons, and to confirm the belief that the Mormon people were determined to resist the authority of the Government.

No one can fail to respect the devotion of these embassadors of the Prince of Peace to the cause which they represented, nor is it strange that hatred and bitterness should pursue an honest and aggressive ministry. It is, however, a question whether in the Christian ministry the best results follow, when denunciations of opposing sects become the chief arguments with which to lead the erring into the paths of righteousness.

It was intensely interesting during those days to join in the little Mormon circles in Salt Lake City and listen to their story of their trials and conflicts as viewed from their standpoint. These were often given with earnestness and apparent sincerity and honesty.

One afternoon in the shade of the apricot trees at the home of one of the elders, where I had frequently been welcomed as a guest, he gave his story of his own experiences and an interesting version of the now historic expedition of General Albert Sidney Johnston in the Utah War. The elder's statements are confirmed in a general way by the histories of the time, but the histories fail to show all that was going on behind the curtains. He said that the United States Government had sent many men of low and mean character to represent it in its judiciary in Utah, among whom was Associate Judge W. W. Drummond, who had abandoned his wife and family, in Illinois, and brought with him a woman of bad character.

"In 1853," said the elder, "Gunnison and several of his party of surveyors were massacred by the Pah Utes, and this act was attributed to the Mormon people. President Young was our unanimous choice for Governor during another term, but the authorities in Washington were determined that some one not favorable to our interests should be in authority. The position was offered to Colonel Steptoe, who had been in command of the United States troops, but he declined it. In 1857, Alfred Cumming was appointed Governor, and in July he assumed the responsibilities of the office."