The Harem.
The "Lion House" is a three-storied building. First, a basement, built of stone; then the main building, of wood, with peaked gable, and narrow-pointed Gothic windows, and steep roof. This house cost over $30,000, and would have cost more, but for the economy of the owner. It was completed, ready for the shingles, and the shingles were waiting. At a meeting in the Tabernacle on Sunday, he announced that he had a mission for all the carpenters, and asked if they would accept it. They raised their hands, and were then coolly told to "shingle the Lion House in the name of the Lord, and by the authority of the Holy Priesthood." A large lion, carved in stone, is placed upon a pillared portico, in front of this edifice, "resting, but watchful."
The following is the inside plan of the Lion House:—
Principal Story.—No. 1. Parlor. You enter the parlor from the left, and find a long, narrow room, with a large window in front, and four on the side, all heavily curtained. A beautiful Brussels carpet—design, a large bouquet of flowers, a rose, surrounded with other flowers and leaves, with a light ground—covers the floor. Two centre-tables, of solid
mahogany, are placed at equal distances from the ends of the room. An elegant rose-wood piano sits at the lower end of the room. Between the windows hangs a large mirror, under which is a melodeon. A large sofa, upholstered with dark crimson velvet, occupies the opposite side, and near this is a bureau, with silver candlesticks and other ornaments. The chairs are painted to represent mahogany, and gilded. The room is painted and gilded in the same manner. A large stove in the corner, near the door, completes the furniture of the drawing-room of the Harem.
The family meet in this room, every morning and evening, at the ringing of the bell, to attend family prayers. The favorite wives, Emeline, Lucy, and Clara Decker, receive their company in the parlor, while the less favored ones entertain theirs in their rooms.
There are said to be underground passages from Brigham's houses to Kimball's on the north, and Wells's on the south. Also apartments under the Lion House, where he secretes his wealth and punishes his refractory wives. I cannot vouch for the truth of this assertion, but give it as a rumor. I am credibly informed, however, that all the carpenters and masons who worked on the lower story of this building have disappeared.
The three favorite wives before named, receive and entertain the friends of the Prophet, who visit at the Lion House. He very seldom introduces here any outside the church. Gentile visitors are usually entertained at the Bee-Hive.
No. 2 is Emeline's room, just back of the drawing-room. She formerly occupied No. 4, but was removed to No. 2, because Brigham, in going to her room, was obliged to pass several other rooms, thus creating remark and jealousy among the other women. He therefore had a hall, No. 8, prepared, leading from his office to No. 2, to which room he removed his favorite wife. Here he formerly spent much of his time. She dressed his artificial curls, petted and caressed
him, and worshipped him alternately as her God. The furniture in Emeline's room consists of a three-ply carpet, mostly red, a high post bedstead, with white and red curtains, sofa, table, chairs painted to resemble oak, a large square mirror, oil-shades, wardrobe, and fireplace.
No. 3. Mrs. Cobb formerly occupied this room, but now resides in a neat cottage outside the walls. A three-ply carpet, red and yellow, common bedstead, standing in a recess, fall-leaf table, chairs painted oak, oil-shades with white curtains, a small mirror, also a small closet and a fireplace, constitute the furniture of this room. This was the home of a woman who had lived in a comfortable and commodious house in Boston, as its mistress and head, with a large and interesting family around her. All this she left for the ridiculous delusion called Mormonism. To what extremes will not religious fanaticism and mistaken zeal lead its devotees!
No. 4 is a large, pleasant room, with bedroom attached. This was occupied by Clara Chase and her children, before her death. She was once a favorite with Brigham, which will account for her superior accommodations. This room is furnished as follows: a carpet similar to Emeline's, common bedstead placed in a recess, common table, nice large gilt mirror, red and white curtains, wardrobe, and fireplace.
No. 5. This room, opposite the parlor, belongs to Lucy Decker, the first wife in plurality, and is rather plainly furnished. Rag-carpet, common bedstead, stand, mirror, oak chairs, wardrobe, small cupboard and a fireplace, curtains of the prevailing colors red and white. A sitting-room and two bedrooms are allowed Mrs. Lucy Decker, as she has a number of children.
No. 6. In Clara Decker's room stands a beautifully carved bedstead, arched overhead with heavy damask curtains, chairs like parlor, stand, settee, Venetian blinds, and oil-shades. Brigham's portrait in oil, half size, hangs on the wall, also a large mirror. A rag-carpet covers the floor. A bedroom and recess are attached to this room, and from its
superior furniture it is easy to infer that its occupant is a woman fond of show, as well as a favorite with the Prophet.
No. 7. Lucy Bigelow's room contains a common bedstead, three chairs, a stand, wardrobe, carpet, mirror, and white curtains.
No. 8. Hall leading to Emeline's room.
No. 9. Emily Partridge, one of the "proxies," occupies this room. A common carpet, calico curtains, a fall-leaf table, bedstead, and the usual quota of chairs, make up the furniture of this woman's home.
Formerly a tin pail and tin wash-dish constituted the toilet set of most of the wives, but since the Prophet has had so many fat government contracts, and his purse has become plethoric with public money, and from the continued inflow of tithing, he has indulged his "women folks" with crockery ware. As Uncle Sam is rich, and a good easy-going soul, why should he not furnish "Harems" for his "loyal and law-abiding citizens?"
No. 10 is Aunt Fanny Murray's room. Her furniture consists of a red and yellow carpet, home-made bedsteads, oak chairs, a fall-leaf table, and oil-shades. A sitting-room and a small bedroom belong to Aunt Fanny. But you ask, Who is Aunt Fanny? She was in her young days, Fanny Young, and had a great awkward brother, called Brigham. She married a Mr. Murray, to whom she was devotedly attached. She was a gentle, kind creature; and when her husband died, she became dependent on her brother. She had long been a believer in Mormonism, and was with the Mormons at Nauvoo. After the death of her husband, she was, by the earnest persuasion of her brother Brigham, induced to be sealed to another. She protested at the time, and said it would break her heart. And in relating the story to a young friend, years afterward,—"Bessie," said she, "my poor, poor heart is breaking now;" and laying her hand on her heart, she wept aloud. Aunt Fanny has gone to her rest. She has suffered want and privation, mental
anguish and bodily pain, for her religion. Who shall say that her dear heavenly Father, whom she so blindly worshipped, will not reward her with a crown of glory in His kingdom above, when she shall rejoin the partner of her youth, free from the shackles of tyranny and superstition?
Nos. 11 and 12 are staircases.
No. 13. Main Hall, extending the whole length of the building; it is lighted from a large window at the further end.
This completes the principal story of the Lion House.
The Basement Story.—No. 14. General cellar, where all kinds of vegetables and provisions are stored.
No. 15. Ash-house.
No. 16. Weaving-room. The wives spin, color, and prepare the yarn, and a man is kept employed in weaving. A large quantity of cloth is made at the Harem every year. Brigham's motto is, "No drones in the hive."
No. 17 is the coachman's room.
No. 18. Pantry. Milk, pies, cake, bread, and cooked provisions, are kept in this place.
No. 19. Back Hall.
No. 20 was formerly occupied as a school-room and dancing academy for the Youngs.
No. 21. Wash-room.
No. 22. Kitchen.
No. 23. Dish-room.
No. 24. The Dining-room is about fifteen by forty feet. Two tables extend its whole length, allowing only a passage-way at each end. A third table extends two thirds of the length of the room. Also a side-table, and chairs of different sizes, to accommodate the various ages of the family group.
Each wife has her seat at the table, and her children sit with her. The wives who have children are seated at the heads of the tables in the order in which they came into the family,—they taking the preference over those who have no children. This is the case in every well-regulated Mormon family. Among Mormons, the title of mother includes
that of queen, and is consequently the highest distinction a woman can attain. If a woman has no children, she is miserable, and her position in society a very unpleasant one. She can only redeem herself by urging her husband to take more wives. Many women do this, and afterward labor incessantly for the new mistresses and their children.
Lucy Decker, the first "plurality" woman, presides at one of the long tables. At the head of the short table, Brigham always presides, when he takes his meals at the Harem. On his right sits Clara Decker, with her children, and on the left, Emeline, with hers. This order is strictly observed. This preference causes much unhappiness on the part of other wives less favored.
No. 25. Main Hall.
Nos. 26 and 27 are staircases.
No. 28. Small side Hall.
Third Story.—This floor is divided in the centre by a wide hall, and ranged on either side are ten small rooms, of nearly uniform size, with one door and window each. These rooms are about twelve by fifteen feet, and are occupied principally by those of "the women" who have no children. The windows are of the Gothic style.
No. 29 is occupied by "Twiss," and has a carpet, common bedstead, three oak chairs, a little toilet-stand, small mirror, and plain white curtains.
All these rooms are similarly furnished. All are neat and clean. Harriet Cook, Ellen Rockwood, and Twiss, display more taste than the others in the arrangement of their little cages.
In addition to these articles, Harriet Cook has mahogany chairs, instead of oak, and a large cupboard, painted to represent mahogany. All the rooms are furnished with stoves, except three, which have fireplaces.
No books, except the Book of Mormon, Book of Doctrine and Covenants, and Mormon Hymn-Book, will be seen in any room except Eliza Snow's; she being a woman of
considerable literary taste, and withal a writer,—having made a number of contributions to Mormon literature,—her room is indicative of the same, being well supplied with books and papers.
What the Women do.
The internal arrangement of affairs at the Harem is very similar to that of a young ladies' boarding-school. Each woman having her own room, her affairs are all centred there. The culinary department is under the control of such of the wives as Brigham from time to time appoints. She is the stewardess, and carries the keys. A cook is employed,—generally a man,—and several servants besides, who are all under the control of the stewardess.
When the meals are prepared and ready, the bell rings, and each woman, with her children, if she have any, files down to the dinner-table, and is seated as before stated.
Each, on rising, has her children to attend to, and get ready for breakfast; this over, she commences the business of the day, arranges her rooms, and sits down to her sewing or other work, as the case may be.
A sewing-machine is brought into requisition, and one of the number appointed to use it. For the benefit of those who want a sewing-machine, it may be well to state how this one was procured. One day a man from St. Louis came to offer one for sale, stating that his price was ninety dollars. Brigham bought it, promising to pay the man whenever he should call. The man being poor, called in a few days. He did not get his pay. He called again, a number of times, with the same result. One of the wives became quite indignant, and said,—"If I was in his place, I never would ask it from one so high in the priesthood. He had better give it to him than to ask pay of him." The poor man never received his money, and as soon as he could get the means, left the Territory. This is the manner in which the Prophet becomes possessed of much of his property.
Most of the women spin and make their every-day clothing, doing their own coloring. They are quite proud of the quantity of cloth manufactured in their establishment every year. All work hard, and take but very little out-of-door exercise. Parties and the theatre are the favorite amusements. At the theatre, Brigham and one or two of the favored wives sit together in "the King's box," but the remainder of the women and the children sit in what is called "Brigham's corral." This is in the parquette, about the centre of the area. The Prophet goes down once or twice during the evening to the corral, and chats for a few moments with one and another, but in a short time he can be seen beside his "dear Amelia" again.
At the Mormon parties, much gayety prevails. Appearances are maintained, somewhat, by paying more respectful deference to the first wives, on such occasions. Gentiles, with whom the saints are on good terms, are well received and kindly entertained at these parties, and all join in giving themselves up to the influences of mirth and festivity. Dancing is not only a favorite amusement, it is more; it is cultivated to such an extent that it becomes a passion.
Brigham's women, though better clothed than formerly, still work very hard. They are infatuated with their religion, and devoted to their husband. If they cannot obtain his love, they content themselves with his kindness, and endeavor to think themselves happy. As religion is their only solace, they try to make it their only object. If it does not elevate their minds, it deadens their susceptibilities, and as they are not permitted to be women, they try to convince themselves that it is God's will they should be slaves.
A music-master, a dancing-master, and a teacher of the ordinary branches of an English education, are employed in the family school. Also a teacher of French. His children have much better advantages than any other in the Territory. Dancing and music are the leading accomplishments, and everything else is made subordinate to these.
Much interest naturally attaches to the inner life of such a man as Brigham Young. His time is much occupied. He rises early, calls the whole family together; they sing a hymn; he prays fervently, and they separate for the duties of the day. In past times, he ate at the Harem. His fare is very simple, usually consisting of a bowl of milk, covered with cream, and dry toast or bread.
His next duty used to be, to "see the women folks," to whom he was friendly and kind, but no more. He is not Brigham the husband, but Brigham the Prophet and Seer. The women fear and reverence him as their God, watch his countenance as he gives them counsel, and look upon every word he utters as the "key" to some great mystery. He pays much less attention to them now than formerly, but is kind and considerate in his conduct toward them.
This duty done, he next proceeds to his office, to receive his visitors, and to transact any business that may be there awaiting his attention. His counsel is sought upon all subjects, even in the minutest domestic affairs of the people. So numerous are these applications for advice and assistance, that many are turned away with a very brief answer, while some are denied access entirely.
Theoretically, no one but he can "seal" or give plural wives in marriage, and such at first was the practice. But in later years, this power has been delegated to Kimball and others, and to the Bishops of distant wards. The divorces of such can only come from him; and from this source alone he derives a handsome revenue. He once said from the pulpit to the people, that "the divorce money which he received through their d—d foolery, furnished him with plenty of spending money."
No speculations are entered upon, no enterprises begun, without consulting "Brother Brigham." This he encourages and commands. "If you do not know what to do, in order
to do right, come to me at any time, and I will give you the word of the Lord on the subject."
This mode of directing the people, though laborious and perplexing, has its advantages. Their secret thoughts and plans are thus laid open to his view, and facts are sometimes brought to his knowledge very important and essential to be known, having a direct bearing upon the permanent maintenance of his rule and authority. The people, too, by such frequent consultations, are led to believe that their prosperity, happiness, and safety, are all dependent upon the favor and assistance of their leader. If any one becomes contumacious and troublesome, he has the earliest information of the fact, and soon devises means to be rid of the annoyance.
It is a common expression among the people at Salt Lake, "When I obey counsel, I am prospered in everything; when I neglect it, I prosper in nothing."
Years ago, Brigham was kind and fatherly toward his followers. If he met one of them in the street, he gave him a cordial greeting and a hearty shake of the hand, with an inquiry concerning his family and prospects. But of late, the Prophet, having become rich, has grown haughty and proud, and as he rides along in his fine carriage, surrounded by his courtiers and sycophants, the toiling, hard-handed brethren, who receive no friendly recognition, sometimes shake their heads and mutter sentiments strangely discordant with those generally expressed in conversation.
The feeling of dissatisfaction at the distance placed by the Prophet between himself and his followers, has grown, as that distance became more perceptible, until it has become quite universal among the poorer classes. The poverty-stricken saint, as he takes home upon his back or his wheelbarrow a sack of flour, or piece of meat, obtained with difficulty by his daily toil, beholds his Prophet, his spiritual guide, clothed in fine raiment, seated in a splendid carriage, by his side a courtesan, a so-called wife. He sees the smile and kind word, which should be given to his suffering and
down-trodden people, lavished upon a harlot. He turns in disgust, and with a weary and troubled spirit, seeks temporary rest in his own humble home. Here kind poverty has protected him from the vices of his leaders, and he thanks God inwardly, after all, that he has not yet abandoned the wife of his youth. To such, the new preachers sent by the "Josephites," to bring the people back to virtue, to loyalty, and to the original Mormon religion, appear as angels from heaven, and hence the ready assent given to their teachings, and the rapid defection from the established church.
CHAPTER XI.
THE WIVES OF BRIGHAM YOUNG.
Mary Ann Angell Young, the first wife.—Her Family.—Lucy Decker Seely, the first wife in Plurality.—More of "My Women": Clara Decker, Harriet Cook, Lucy Bigelow, Twiss, Martha Bowker, Harriet Barney, Eliza Burgess, Ellen Rockwood, Susan Snively, Jemima Angell, Margaret Alley, Margaret Pierce, Mrs. Hampton, Mary Bigelow, Emeline Free, or the Light of the Harem.—Proxy Women: Miss Eliza Roxy Snow, Zina D. Huntington, Amelia Partridge, Mrs. Cobb, Mrs. Smith, Clara Chase, the Maniac.—Amelia, the last love.—The Prophet in Love the Thirtieth Time.
Mrs. Mary Ann Angell Young.
This lady is the first living and legal wife of the Prophet. She is a native of New York, and is a fine-looking, intelligent woman. She is large, portly, and dignified. Her hair is well sprinkled with the frosts of age; her clear, hazel eyes and melancholy countenance indicate a soul where sorrow reigns supreme. She has been very much attached to her husband, and his infidelity has made deep inroads upon her mind. Her deep-seated melancholy often produces flights of insanity, which increase with her declining years.
Bereft of her husband's society, she naturally clings to her children, of whom she has five: Joseph, Brigham A., John, Alice, and Luna. They all reside with her. She formerly occupied "the Bee-Hive House," but as the number of her husband's wives increased, it became necessary that additional accommodations should be furnished the "plural" portion of the family. The first wife was obliged to vacate her residence for the benefit of new comers. She was removed to a great barn-like house on the hill. This building looks more
like a penitentiary than anything else. It was the first house built upon the premises, and, as before stated, is very deficient in the number and size of its windows.
Mrs. Young seldom receives guests, and her husband himself scarcely ever pays her a visit.
When I looked upon this poor, suffering woman, as she sat at church, surrounded by her husband's mistresses, I seemed for the first time fully to realize the true character of that "institution" which has crushed the hearts of many noble women.
She is very kind to her children and dependents, and is much beloved by them. She has not succeeded so well in gaining the affection of "the wives." With them she is very unpopular, and by some of them she is often mocked and upbraided. It is said, "one hates whom he has injured." This may account for much of this feeling among the "plurals."
Joseph, or "Joe Young," as he is familiarly known in Utah, is a fast young man. He has been on a "mission," travelled in Europe, smokes, chews, gets drunk, swears, preaches the gospel, has three wives whom he whips and otherwise shamefully abuses, and is a good Mormon, in full fellowship in the church. While at a fashionable watering-place, at Great Salt Lake, in the summer of 1863, he insulted a gentile lady. The gentleman who accompanied her, being an officer, promptly knocked him down, and this not seeming to be satisfactory, afterwards challenged him. Joseph's friends interfered, and obtained a settlement of the difficulty.
Brigham A. is more respectable. He has also been on a "mission." This is equivalent to saying that he has been wild and reckless, as it is the Mormon custom to send all who are unruly and hard to manage, or who have committed crimes, on a mission. It is thought that by "bearing the pure vessels of the Lord" to such poor wicked wretches as the gentiles, they will perchance themselves become purified.
John, being the youngest, has not developed his tastes so fully. He seems inclined to seek after the loaves and fishes
of office. He was Sergeant-at-Arms of the Council in the winter of 1863-64, and will doubtless be one of its members when he is old enough, should his father then reign in Utah.
Mrs. Alice Clawson is the oldest daughter. Rather amiable, with fair hair, blue eyes, and of petite stature. She is one of the performers in her father's theatre. As an artiste she is "flat, stale, and unprofitable." But being Brigham's daughter, and good looking, she is applauded to the echo. She is one of three wives of Hiram B. Clawson, who is the Prophet's chief business agent and manager. Quick, shrewd, and unscrupulous, he is a fit instrument with which to accomplish the purposes of such a man.
In the year 1851, a Mr. Tobin came to Salt Lake with Capt. Stansbury. While there, he met Miss Alice, fell in love with her, and they were engaged to be married. Mr. T. had occasion to leave Salt Lake on business, and did not return until 1856. He then renewed his engagement with Alice, but afterward, for reasons satisfactory to himself, broke it. This subjected him to the vengeance of her father, which never slumbers. Tobin and his party were followed, attacked in the night, on Santa Clara River, 370 miles south of Salt Lake City. Several of the party were severely wounded. They lost six horses, and were compelled to abandon their baggage, which was completely riddled by bullets. During Tobin's absence, Alice had been engaged to another, who had been sent off to the Sandwich Islands, by her watchful father. Hiram B. Clawson, the confidential clerk of the President, next appeared as a candidate for the young lady's hand. He had already one wife, but was anxious to secure a second.
A little incident in their courtship, will illustrate the manner of obtaining No. 2.
"Good-morning, sister Clawson," said a young friend whom she met in walking.
"What do you wish me to understand?" said Alice.
"Nothing more than that your father gave his consent
this morning, in my presence, to your marriage with Hiram Clawson."
"There, Alice," said brother Clawson, who at this moment made his appearance, "did I not tell you? You would not believe me."
"This matter begins to be serious," said Alice, "now that my father has given me away to a man that has one wife already, and is courting another beside me, both of them much handsomer than I am."
Hiram was nettled, for it was true that he was courting a third wife, and of the three Alice was the least beautiful. She then proposed, playfully, to elope with an old gentleman, a friend of the family. "I would do so," she said, "before I would be given away like an old mule, to a man who already has one wife, and is seeking for others."
Yet Alice, though doubtless giving expression at this time to the sentiments of her heart, was afterward prevailed upon, and consented to become No. 2 in the harem of Hiram B. Clawson. Hiram, having commenced at a much earlier age than his father-in-law, may, if unchecked in his career, yet rival him in the number of his wives and the extent and magnificence of his "plural" establishment.
Luna Young is a character. She is very wilful and headstrong. She always governed her sister Alice, and even her father could not control this wayward child.
She is the fourth daughter, by the first wife, two having died. She has light hair, blue eyes, and a fair complexion. She is very haughty and beautiful. Slender as the gazelle, and free and joyous as a bird, brooking no control, she was the light, and often the annoyance of her father's house in her girlish days. She is now married, and very likely will become amiable and docile, under Mormon discipline.
Lucy Decker Seely.
This is the first wife in "plurality,"—or the second "woman."
Lucy Decker was married to Isaac Seely, and had two children. She afterward became a Mormon, and went to Nauvoo to reside. Her husband, Seely, was somewhat dissipated, but treated her well. She, however, saw Brother Brigham, and loved him. He visited her, told her that Seely could never give her an "exaltation" in the eternal world; that he, being "high in the priesthood," could make her a queen, in the first resurrection.
She yielded to these inducements and the promptings of her inclination, left her husband, and was "sealed" to Brigham Young.
Lucy Decker has brown hair, dark eyes, small features, a fair skin, and of short stature; but quite en bon point. She would strongly remind you of a New-England housewife, "fat, fair, and forty." In common with nearly all the inmates of the Harem, she is of very ordinary intellect, and limited education.
Her first child, after marrying Young, was named Brigham Heber, and was the first-born in Mormon polygamy. He is now a lad of about eighteen years of age.
Lucy Decker is still one of the favorite wives. She lives in the "Bee-Hive," and keeps a sort of boarding-house for the work-hands. She has had eight children by Brigham, all of whom are living. A story is told which illustrates well the disposition and character of these polygamous children. "Brigham Heber" was in the habit of playing while the family were at breakfast. One morning, after breakfast was over, this boy, then only ten or twelve years of age, went into the kitchen, and undertook to help himself to anything he could find. Mr. Smith, the cook, would not permit it. Brigham Heber seized a fork, and with oaths that would put a pirate to shame, swore he would stab the cook. Smith caught him, wrenched the fork from his hand, and pushed him into the hall. He and Oscar, son of Harriet Cook, swore they would kill Smith the first time they should catch him out.
Clara Decker, sister of Lucy Decker, is a short, thick-set person, very much like Lucy in appearance. She is much more intelligent and agreeable than her sister, and in every way her superior.
She is also quite a favorite with the Prophet; has three or four children, and is much attached to her "husband."
Harriet Cook was early in plurality; having been sealed to Brigham, at "Winter Quarters," on the Missouri River, while the Mormons were on their way to Utah. This was five years before polygamy was publicly proclaimed in Utah as a divine institution. Harriet is very tall, has light hair, blue eyes, a fair complexion, and sharp nose. She is rather slender, but has much power of endurance, and a look of determination.
When all is going on smoothly, she is as calm and serene as a May morning; but let Brigham or any one else in the establishment cross her path, and the blue eyes at once light up, and give evidence of a coming storm. When irritated and aroused, she denounces the whole Mormon religion, including polygamy, and says, "the whole thing is a humbug, and may go to the devil for aught she cares." Brigham, though a stern disciplinarian, makes good his escape, at such times, and the "women" all keep at a respectful distance.
When she is in a religious mood, which is seldom the case, she says: "I don't profess to know much, but there is one thing I do understand, and that is Mormonism. Whenever Brother Brigham (all the wives call him Brother) goes behind the veil, I make him tell me what he sees and hears there. I mean to know all about it." She is the "smartest" of all the women. She has one son in plurality, named Oscar. He is a wild, ugly boy, and curses his mother ad libitum. Brigham cares nothing for this woman, and avoids her as much as possible.
Lucy Bigelow is of middling stature, has dark brown hair, blue eyes, aquiline nose, and a pretty mouth, and is very pleasant and affable. She is very pretty and ladylike in the ball-room, but does not appear to so good advantage in the nursery and kitchen. She is the one who was the subject of a well-turned repartee at the anniversary ball in Salt Lake City, on the 24th of July, 1863. Governor Harding, on that occasion, having danced with several of the wives of "Governor" Young, became somewhat enthusiastic and extravagant in his compliments. Among other fine sayings, he remarked to one of the wives, upon leading her on to the floor,—"The President has introduced several of his wives to me as 'Mrs. Young,' 'Mrs. Young,' 'Mrs. Young.' As well might the astronomer point me to the stars of heaven, without giving me their names." "Governor, I understand your compliment, and appreciate it. The name of this particular star is Lucy."
She has but little influence over Brigham, and he seldom visits her.
Twiss has sandy hair, inclined to curl, round features, blue eyes, low forehead, complexion fair, face somewhat freckled. She is short and stout. This woman makes a good servant, and is always ready to wait on her lord and master. She prepares his linen, and is content. She has no children.
Martha Bowker is low in stature, with black hair and eyes. She is very quiet. Is plain and sensible; neither showy nor interesting. Very neat in dress, very ordinary in intellect and acquirements. She is of few words, and rather quick-tempered. Very little influence over the Prophet.
Harriet Barney.—This lady is tall, slender, and graceful. She has hazel eyes, light-brown hair, mild, sweet expression of countenance, and is indeed a beautiful woman. Her character is as lovely as her face, and the suffering and sorrowing always find a friend in her. She is patient and forbearing, and would rather suffer wrong than do wrong. Her kind
and sympathetic nature, and excellent character, place her far above all the other inmates of the Harem.
Believing in polygamy, she left her husband, and became one of the plural wives of the President of the church in which she believed. She loves, with all the intensity of her nature, him for whom she has sacrificed everything. Of course, she deeply feels his neglect, but, like a true woman, complains not. Having sacrificed her happiness upon the altar of her faith, she continues to love, to endure, and to suffer.
She had three children by her first husband; none since.
Eliza Burgess.—Her parents resided in Manchester England, and came to Nauvoo in the early days of Mormonism. Soon after, they both died, leaving Eliza an orphan. She was thrown upon the cold charities of the world, and Brother Brigham, ever the friend of youth and beauty, took her into his family. She served seven years, and then desired to marry another. She applied to Young for his consent, but the Prophet had other projects inconsistent in their nature with the proposed marriage. "Eliza," he said, "you have been so long in the family, that I need you. I wish to marry you myself. Will you not be my wife? Brother S. is a very good man, but I can give you a greater exaltation. I can make you a queen." This argument was conclusive, and Eliza gave up her lover, and married Brigham Young.
In person Eliza is small, with large dark eyes, dark hair, and dark complexion. She is quick-tempered, and is of the class—English serving-girl. She is the only one of the Prophet's women who is not American. She has several children.
Ellen Rockwood is of medium size, slender, with light hair, light-brown eyes, and fair complexion. She is the daughter of the warden of the penitentiary, who is a "regular down-east Yankee." Ellen is rather quiet, even-tempered, but quite narrow-minded. Her health is poor, and she spends most of her time in embroidery and needle-work. She has no children, and, per consequence, very little influence with
her husband. He calls upon her in her little room, about once in six months.
Susan Snively.—A middle-aged woman, of medium size, dark hair, light eyes, dark complexion, and expressionless face; the plainest of all the women. She is good and kind in her nature, quiet and retiring. She spins and colors yarn, and is a good housewife, of the type—New-England farmer's wife. Having no children, she adds nothing to the kingdom and glory of her husband, and is estimated accordingly.
Jemima Angell is the sister of Mary Ann, the lawful wife. She is an elderly lady, with dark hair, gray eyes, and pensive countenance. Of low stature, but quite robust. Her first husband died out of the church, and she is merely sealed to Young, for her exaltation in another state. She lives in a little house by herself, and seldom receives a visit from her spiritual husband.
Margaret Alley.—Short and small; light hair and eyes, rather lengthened features, but mild expression of countenance. Being much neglected by her husband, she became very melancholy. She died in 1853, leaving two children.
Margaret Pierce.—Of medium height, light hair, and blue eyes, sharp nose, and very variable in temper. She has several children, but not much influence with her husband.
Mrs. Hampton.—This woman is very tall, and noble in appearance, has round features, large lustrous eyes, dark hair, and fair complexion. She was early married to Mr. Hampton, by whom she had six children. They removed to Nauvoo, where Hampton died. Mrs. Hampton was afterward sealed to Young.
When the Mormons were driven from Nauvoo, Mrs. Hampton was, for some reason, left behind. She then married a Mr. Cole, by whom she had one daughter, named Vilate. When this child was about four years old, Cole went to California. Young then sent for Mrs. Hampton to come and live with him. She obeyed, and became, a second time,
one of his plural wives. During this time Cole wrote letters frequently, and sent her his likeness.
About this time, Feramorz Little, one of Young's nephews, married Julia Hampton, daughter of Mrs. H., and half sister to Vilate Cole. Mrs. Hampton lived at the Harem about eight years, and superintended the culinary department. Some misunderstanding having arisen between her and the Prophet, he again cast her off. It is said that she was unwilling to be sealed over the altar for eternity to Young, preferring her first husband in the eternal world. Her son, Nephi Hampton, provided a house for her at Ogden, a pleasant town forty miles north of Salt Lake, where she now resides.
Vilate is now about fourteen years of age, beautiful and accomplished. She and Brigham Heber, now about twenty years old, were engaged to be married, but his father disapproved the match, and laid a plan to defeat it. In the fall of 1863, Feramorz Little sent for Vilate to come down to the city, and proposed to have her board with him and attend school. His real object was to secure her for his fourth wife and at the same time prevent her marrying the son of the President. During all this time the girl frequently inquired, with much anxiety, about her father.
In 1863 Cole enlisted in the 2d Regiment of Infantry, Nevada Volunteers, and came to Salt Lake City expressly for the purpose of finding his daughter. After much inquiry he ascertained where his wife and child were living, and wrote a letter to Vilate. The mother received the letter, read it, and put it in the fire. Thus the matter rested, until Vilate came to the city. One day she said to her sister Julia, (Mrs. Little,) "Would it not be strange if my father was among the soldiers?" Said Julia, "He is. Didn't you know it? Nephi told me all about it." This gave her new courage, and thenceforth she made every effort to see her father. For some time she was closely watched, and Cole, who had found where she was, was denied admission to her;
but the girl's resolution remaining firm, Little, fearing she would leave him, finally permitted an interview. The happy meeting of the father with his only child, after an absence of eleven years, who shall describe? Cole still remains in Utah, devoted to his daughter, whom he visits frequently, and is not without hope of getting her away from her unfortunate associations. The task is a delicate and difficult one, and in his efforts to accomplish it, he has the sympathy of every father.
Mary Bigelow.—I can give no description of this woman. She was sealed to Young at "Winter Quarters," and came on with him to Utah. After a time she left the Harem, and what became of her is unknown to me.
Emeline Free, or the Light of the Harem.
——"O Nourmahal!
Thou loveliest, dearest of them all;
The one whose smile shone out alone
Amidst a world, the only one
Whose light, among so many lights,
Was like that star, on starry nights,
The seaman singles from the sky,
To steer his bark forever by!"
Emeline is tall and graceful; with mild, violet eyes, fair hair, inclined to curl. She has long been the favorite of the Prophet,—the light of his eyes, and the joy of his heart.
Mr. and Mrs. Free, her father and mother, were opposed to polygamy, and Brigham went one day to convince them of their error. The beautiful Emeline was the first he sought to win, and he argued and expounded the new doctrine with wonderful zeal and fervor. At length the parents were convinced. The Prophet of the Lord stepped up to Emeline, laid his saintly hand upon her shoulder, and said, in fervid accents, "Emeline, will you be my wife?" "Yes, sir," was the reply. This was their courtship. She at once became the favorite, and many a heart grew sad when she became an inmate of the Harem.
Brigham distinguished her in every way; gave her better rooms than the rest, and servants to wait upon her. She grew to love him, and obtained a powerful influence over him. There is no weapon so powerful as a woman's tears. This Emeline believed, and often acted upon, to bring back her truant lover, when she thought too much attention was paid to others. Finally, so great became the jealousy of the other wives, that the husband of these contending fair ones constructed a private hall leading from his office to Emeline's room, that he might visit her without observation or constraint. He devoted himself to her exclusively, and she reigned supreme over the sisters. She received her company in the grand saloon; she occupied the seat of honor at the table, at the right hand of her husband. In short, she was the mistress of the Harem.
At that time the most of the women did their own work, and stayed in their own rooms, so that there was but little communication with each other. She has eight children, but is still a young-looking woman.
But, alas! "the course of true love never did run smooth," and Emeline was doomed to have a rival. When the Prophet "took" Amelia, his last love, poor Emeline was heart-broken. She was taken very sick, and her life was, for a long time, despaired of. From her "sisters" she received no sympathy. The bitter cup which they had been obliged to drink, was now commended to her own lips. From the confiding and happy wife, she has become the rejected and suffering mistress, and must now drag out the remainder of her days a faded, cast-off woman. And Amelia, the present queen, what of her? She too, will soon take her place by the side of Emeline and Mary Ann. Other and younger women will take the place she now occupies, and in their turn be cast off, to suffer with her.
"Proxy Women."
This is a very common term in Utah, and signifies that a woman is married to one man for "time," and sealed to
another for eternity. All her children belong to the man to whom she is sealed, no matter which may be their father, or whether the mother ever married the celestial husband "in time." This is a refinement upon the Jewish doctrine, which required a man to "raise up children to his dead brother."
Of this class of women Brigham Young has four, all of whom, while they live with him for "time," are sealed to Joseph Smith for eternity, and to Joseph must they be delivered over, with their children, in the first resurrection.
"Miss" Eliza Roxy Snow is of middling stature, dark hair, well silvered with gray; dark eyes, noble intelligent countenance, and quiet and dignified in manner. She is the most intellectual of the women.
Her literary taste and acquirements are good, and she has composed some very creditable hymns for the church of which she is a conscientious and devoted member. A volume of her poems has also been published, some of which evince genius of a high order.
She is quite exclusive in her tastes, and associates but little with the "women." She occupies a small room on the third floor of the Harem, about twelve by fifteen feet in size. A neat carpet covers the floor; a common bedstead occupies one corner. There are some oak chairs grained, with crochet covers, white window-curtains and bed-spread, her "own handiwork." Behind the door is a neat little wardrobe. On a shelf over the window, stands a vase of artificial flowers. A stand, covered with books, usually occupies the centre of the room, and these articles, with a neat little stove, make up the furniture.
This is the home of "the sweet singer of Israel." She has cast the charm of her genius over the rude materials, and there is an air of neatness, comfort, and refinement about her little sanctum which is not apparent in any other portion of the house. Here she receives and entertains her company. She occupies her time chiefly in writing, and in needle-work. She is highly respected by the family, who
call her "one of the nobles of the earth." When tired of writing and study, she walks out and visits her friends. If any one is sick in the house she looks after the invalid, and shows every kindness and attention. She soothes the afflicted, and cares for the infirm and aged. She and Zina D. Huntington are the most lady-like and accomplished of the wives.
The following verses, written by Miss Eliza R. Snow, will show her style as well as the religious fervor and fanaticism for which she is remarkable.
[For the Deseret News.]
"The Ladies of Utah to the Ladies of the United States Camp, in a Crusade against the Mormons.
BY MISS E. R. SNOW.
Why are you in these mountains,
Exposed to frosts and snows?
Far from your sheltering houses,
From comfort and repose?
Has cruel persecution,
With unrelenting hand,
Thrust you from home and kindred,
And from your native land?
Have you been robbed and plundered,
Till you are penniless,
And then in destitution
Driven to the wilderness?
No, no; you've joined a crusade
Against the peace of those
Driven to these distant valleys
By cruel, murderous foes.
Amid the dreary desert,
Where hideous red men roam;
Where beasts of prey were howling,
We've made ourselves a home.
And made of flint and steel?
Perhaps you'll learn to pity,
When you are made to feel.
Should sickness prey upon you,
And children cry for bread,
With bitter self-reproaches
You'll rue the path you tread.
We love with purest feelings,
Our husbands, children, friends;
We've learned to prize the blessings
Which God in mercy sends.
We have the ancient order
To us by prophets given;
And here we have the pattern
As things exist in Heaven.
We'd fain from human suffering
Each barbéd arrow draw,
But yet self-preservation
Is God's and Nature's law.
The Scriptures are fulfilling,
The spoiler's being spoiled;
All Satan's foul devices
'Gainst Zion will be foiled.
Great Salt Late City, Oct. 13, 1857."
This is given not as a fair specimen of her poetry, for she has written much better, but to illustrate how completely she was devoted to the interests of her people at that exciting period of their history.
Zina D. Huntington Jacobs is of large form, well proportioned, high forehead, with light hair and eyes. She is of a melancholy temperament, as is plainly indicated by the expression of her countenance. She has three children, and has charge of the children of Clara Chase.
Zina has some literary ability, and sometimes writes poetry. She has a special office in the family, which is to act as governess for all the young ladies, accompanying them in their attendance to singing-schools and other public places. Zina came to Utah with her husband, Dr. Jacobs. Young became attached to her, sent the Doctor on a mission, and in his absence appropriated to himself the wife and children. Dr. Jacobs is still in California, and is an "apostate." Zina stands in great awe of Brigham, who treats her with marked coldness and neglect.
Amelia Partridge is rather tall, with a fine form, black hair, dark eyes, dark complexion, sweet expression of countenance, and very mild and amiable in disposition. She and her sister Eliza had been servants in the family of Joseph Smith, in Nauvoo.
Amelia has four children, to whom she is devotedly attached. She is a kind and gentle mother, patient and forgiving,—one of the excellent ones of earth. She takes but little interest in family matters, outside of the circle of her own children.
Mrs. Augusta Cobb is a native of Massachusetts, and formerly resided in Boston. She is a large, fine-looking person,—dark hair, gray eyes, and clear complexion. She is very stylish in appearance, and of dignified demeanor. She was converted to Mormonism at Boston, fifteen years ago, left her husband and a very interesting family of children, and with one little girl, Charlotte, came to Utah, and took up her residence at the Harem, as a plural wife of Brigham Young.
She is high-spirited and imperious. She once returned to her family in Boston, and remained two years, but was too deeply involved in the meshes of Mormonism to be satisfied away from Zion, and again returned to Salt Lake. She now lives in a neat little cottage near the Lion House, and is supported by Young. Her son, James Cobb, after finishing his course of study in the East, came to Salt Lake, and after some years, through the influence of his mother, joined the
church. Previous to becoming a Mormon, he expressed much anxiety about his mother and sister Charlotte,—now an interesting young lady,—and used many arguments and entreaties to induce them to leave, but finally himself yielded to the seductive influences which surrounded him.
Charlotte at one time enjoyed the proud title of "the belle of Salt Lake." She has steadfastly opposed polygamy, and hence has remained unmarried.
Mrs. Smith is an elderly woman, who admired Brother Brigham very much, and desired to be sealed to him, to insure her salvation. Young did not reciprocate her sentiments toward him, but compromised the matter by sealing her to Joseph Smith for eternity, and to himself for time. After this ceremony had been performed, he committed her to the care of the Bishop of the ward, directing him to support her.
There are many of this class of women in the Territory.
Clara Chase, the Maniac.
This woman was of medium height, dark hair and eyes, rather sullen expression of countenance, low forehead, and her features indicative of deep-seated melancholy. When Young married her, he treated her with marked consideration. He assigned to her an elegant apartment, in which hung the only oil-painting of himself. She from the first distrusted the principle of polygamy, and had many misgivings of conscience in regard to her course in marrying the Prophet.
For a time she lived in this way, in a strait between two opinions. When her husband treated her kindly, she tried to be happy, but when he was cold and unfeeling toward her, she was driven well-nigh to desperation. In the mean time she had four children, two of whom are now living. They are bright and intelligent girls, fourteen and sixteen years of age.
As she approached her fourth confinement, her fits of
remorse became more frequent and more terrible. She reproached herself with having committed the unpardonable sin. Her condition was truly pitiable. During her sickness Brigham treated her with such coldness and neglect, that she became actually insane, and raved incessantly.—"Oh, I have committed the unpardonable sin! Oh, warn my poor children not to follow my bad example. I am going to hell. Brigham has caused it. He has cursed me, and I shall soon be there. Oh! do not any of you go into polygamy. It will curse you, and damn your souls eternally." When her husband appeared, she cursed him as the author of her destruction.
The "President" and his two "counsellors" "laid hands" on her, but all of no avail. Dr. Sprague, the family physician, was sent for; but her poor wrecked spirit would no longer abide where it had suffered so much, and she died a raving maniac.
Amelia, or the Last Love.
Amelia Folsom is a native of Portsmouth, N. H. She is tall, and well formed, with light hair and gray eyes, and regular features. She is quite pale, owing to ill health. Has but little refinement of manner. When at the theatre, sitting in the King's box, with her husband, the observed of all observers, she may be seen eating apples, throwing the skins about, chatting with Brigham, and occasionally levelling her glass at some one in the assembly.
She plays and sings, but with indifferent skill and taste. She was, for a long time, unwilling to marry the President, but he continued his suit with a pertinacity worthy a better cause, and by repeated promises of advancement made to herself and her parents, finally succeeded. For several months he had urged his suit, during which time his carriage might be seen, almost any day, standing at her father's door, for hours at a time. He told her she was created expressly for himself, and could marry no one else on pain of everlasting
destruction. She plead, protested, and wept, but he persevered, and at length, when all other arguments failed, he told her he had received a special revelation from Heaven on the subject. She had always believed in Mormonism, and had been taught to have faith in revelation. "Amelia," he said, "you must be my wife; God has revealed it to me. You cannot be saved by any one else. If you will marry me, I will save you, and exalt you to be a queen in the celestial world, but if you refuse, you will be destroyed, both soul and body."
The poor girl believed this hellish impostor, and yielding to his wishes, became his wife. For several months after her marriage, Amelia was sad and dejected, but of late she has rallied, and now appears the gayest of the gay. This marriage took place on the 29th day of January, 1863,—more than six months after the passage by Congress of the anti-polygamy law,—and was public and notorious. Here was perpetrated in one act, the double crime of destroying forever the happiness of a young lady and setting before his people the example of an open violation of a law of the land. Yet for both crimes he goes unpunished, and continues to sit in his chair of state, clothed in authority and power, not only the wonder, but the admiration, of thousands outside of the Mormon Church!
Amelia is evidently living under constraint, and acting an assumed character. She is playing the rôle of a happy wife, with a breaking heart. At the time of her marriage, her heart had been given to another, to whom she should have been married. That she compromised her character, in marrying Young under the circumstances, is a fact too notorious to be concealed,—and this connection has brought more odium upon polygamy than any the "President" ever formed.
Nevertheless, Amelia stands the recognized Queen of the Harem. She leads the ton, and is the model woman for the saints. Thousands bow low as she passes, and think
themselves happy to receive her passing recognition. She is now a queen, and is to be a goddess in the celestial world. The new wife sometimes becomes restive and impatient, and treats her liege lord rather shabbily. She is at times notional and imperious, and somewhat coquettish,—to all of which her husband submits with good grace for the present, and pets her as a child.
The Bee-Hive House, formerly occupied by Mrs. Young and her family, has been vacated for Amelia. Servants are at her disposal, and her establishment is extensive and imposing.
Brigham spends much of his time with his new wife, and often dines with her. One evening a friend was taking tea with the newly-married couple. Amelia behaved quite naughtily toward her lord. After tea was finished, they remained at the table, eating nuts and confectioneries. Amelia threw her shells through an open window, on the opposite side of the room. Her husband said, "Amelia, don't do that; put your shells by your plate." "I sha'n't do it," replied the fair one; "I'll throw them where I please." Young was silent for a time, but became so annoyed that he again said: "Amelia, I wish you wouldn't do that any more." "I don't care," replied the spouse, pettishly, "I'll throw the shells where I please, and I'll do as I please, and you may help yourself." And pulling her guest by the dress, she said; "Come, let's go up-stairs, and let him grunt it out."
The theatre was dedicated by prayer and a grand ball. This was in the winter of 1862-63. Brigham led off in the dance with Amelia, and all was smiles and sunshine. On another occasion, he honored another one of "the women" with his hand for the first cotillon. This so displeased Amelia, that she refused to dance with him at all. He coaxed, she shrugged her shoulders, and shook her head. It was only after much condescension and solicitation on his part that she granted her forgiveness, and consented to dance with him.
This gay Lothario of sixty-three then led forth his blushing mistress, and "all went merry as a marriage-bell."
Amelia has lovers still, for one of whom she entertains considerable feeling. He was sent to "Dixie," or the Cotton District, in Southern Utah, on a mission. He soon returned, however, to Salt Lake, and by his presence in the city, causes the Prophet considerable anxiety.
Amelia is tyrannical, and rules the women of the Harem with a strong hand. Poor Emeline is quite broken-hearted. Naturally very sensitive, this blow prostrated her upon a bed of sickness, from which it was feared she would never recover. But she lives to drag out a miserable life,—neither wife nor mistress, but a castaway.
In fact all the women are miserable and unhappy. A common remark, in reply to the usual salutation, is, "Oh, I've got the blues to-day."
The Prophet in Love the Thirtieth Time.
Miss Selima Ursenback is a native of Geneva, Switzerland, and with her parents and brother came to Utah in the fall of 1862. She is an accomplished musician, and at once became a favorite with the Mormons. Several concerts were given, at which she figured as prima donna, and although she sang in French, the melody of her voice and the artistic character of her music gained for her an established reputation.
Brigham heard, and was delighted. Her voice was music to his ravished ear, and, for the thirtieth time, the little god let slip his arrow, and launched it into the Prophet's heart.
Says a celebrated writer:—
"Now there are various ways of getting in love. A man falls in love just as he falls down-stairs. It is an accident. But when he runs in love, it is as when he runs in debt: it is done knowingly, intentionally, and very often rashly and foolishly, even if not ridiculously, miserably, and ruinously.
"The rarest and happiest marriages are between those who have grown in love. Take the description of such a love in its rise and progress, ye thousands and tens of thousands who have what is called a taste for poetry. Take it in the sweet words of one of the sweetest and tenderest of English poets, and then say whether this is not the way that leads to happiness and bliss.
"'Ah! I remember well (and how can I
But evermore remember well) when first
Our flame began; when scarce we knew what was
The flame we felt. When as we sat and sighed,
And looked upon each other, and conceived
Not what we ailed,—yet something we did ail;
And yet were well, and yet we were not well;
And what was our disease, we could not tell.
Then would we kiss, then sigh, then look; and thus,
In that first garden of our simpleness,
We spent our childhood. But when years began
To reap the fruit of knowledge, ah, how then
Would she with graver looks, with sweet, stern brow,
Check my presumption, and my forwardness;
Yet still would give me flowers, still would me show
What she would have me, yet not have me know.'
"Falling in love, and running in love, are, as everybody knows, common enough, and yet less so than what I shall call catching love. Where the love itself is imprudent, that is to say, where there is some just, prudential cause or impediment why the two parties should not be joined together in holy matrimony, there is culpable imprudence in catching it, because danger is always to be apprehended, which may have been avoided."
It is plain to be seen, our Prophet did not walk into love,—he did not run into it. He caught it, as a man catches the measles. It broke out, and showed itself all over, in smiles, bows, and sweet honeyed tones. It is also plain that he should not have caught it. Had he not the charming Amelia, dear Emeline, sweet Lucy, pretty Twiss, his darling Lucy No. 2, poetic Eliza, meek Zina, and his dear, dear Jemima, Martha, Ellen, Susan, Hattie, etc., etc. How could any man, much less a prophet, wish for more?
But he said to himself, "I have not a French lady in the family to teach my daughters that charming language. I have no prima donna to conduct their musical education. Then my last love—my pretty, naughty, bewitching Amelia—is so cross and fitful, she leads me such a crazy life, she frets and scolds, and I cannot drown her voice, even with my 'sacred fiddle.' [He had frequently boasted that with his violin he could put a stop to the scolding of any of his women.]
"Then my French lady is accomplished. She can receive my foreign guests. She is so clever, that she can assist me in my business projects and plans; and if she should prove unkind,—which God grant she may not,—and if her sweet lips should scold, I should have a great advantage,—I could not understand her. Then her name,—Selima! How poetical. None of my wives have such a poetical name. With her in my Harem, I could rival the Sultan himself. Yes, sweet, adored Selima, you shall be mine. You shall be the high priestess of my affections, and all my common women shall serve you."
The Prophet plead his suit, but Selima was like stone. He had a young man in his employ who dared to love Selima. The rival lovers met face to face. The Prophet was furious,—"She is not for you, sir, she is not for you. Leave my service, and never dare to aspire to that young lady's hand again."
Alas, that love so devoted, so pure and disinterested as Brigham's, should fail to be rewarded by the object of its choice. But no sooner had the poor singing-master, for such he was, left the Territory for California, than another rival appeared in the field,—a California volunteer,—a dangerous rival; one who would not fear to follow up any advantage he might gain over his spiritual competitor.
To destroy the romance of the whole story, Selima, charming
but sensible Selima, becoming disgusted with the whole affair, soon after left for Switzerland again, leaving her lovers to settle the matter among themselves.
For once in his life, Brigham Young was foiled, and that by a woman.
CHAPTER XII.
POLYGAMY.
Condition of Woman among various Heathen Nations.—Influence of Christianity.—Mormonism and Woman.—Brigham offers to set the Women Free.—Arguments in Favor of Polygamy.—The Argument against it.—Abraham and Sarah.—Appeal to Mormon Women.—Their Unhappy Condition.—Evil Effects of the System.—Illustrations.
Woman is looked upon and treated by all heathen nations as an inferior being, created for the convenience and comfort of man.
"According to the ancient Rabbis, the rib which had been taken from Adam, was laid down for a moment, and in that moment a monkey came and stole it, and ran off with it, full speed. An angel pursued, and though not in league with the monkey, he could have been no good angel; for, overtaking him, he caught him by the tail, brought it maliciously back instead of the rib, and out of that tail was woman made. What became of the rib with which the monkey got clear off 'was never to mortal known.'
"The Hungarians think it infamous to be governed by a woman,—and when the crown fell to a female, they called her King Mary instead of Queen.
"Aristotle calls woman a monster, and Plato makes it a question whether she ought not to be ranked among irrational creatures.
"Mahomet, too, was not the only person who has supposed that women have no souls. Among the Afghans, twelve young women were given as compensation for the slaughter of one man. Six for cutting off a hand, an ear, or a nose; three for breaking a tooth, and one for a wound of the scalp. By the laws of the Venetians, and of certain other Oriental people, the testimony of two women was made equivalent to that of one man.
"According to the Brahmins, the widow who burns herself with the body of her husband, will, in her next state, be born a male; but the widow who refuses to make the self-sacrifice, will never be anything better than a woman, let her be born again as often as she may."
The Jew begins his public prayer with a thanksgiving to his Maker for not having made him a woman. The Moors do not allow women to enter their mosques or places of worship.
Mussulmen hold that there is a separate paradise for women, considering them unworthy to occupy the same as the men, except such beautiful women as are assigned to the male occupants as a reward for a virtuous and religious life on earth. "Sit not in the midst of women," said the son of Sirach, in his wisdom; "for from garments cometh a moth, and from women wickedness."
"It is a bad thing," said Augustine, "to look upon a woman, a worse to speak to her, and to touch her, worst of all." John Bunyan thanked God that he had made him shy of the women. "The common salutation of women, I abhor," said he, "their company alone, I cannot away with." "Look at the very name woman," says another author, "it evidently means woe to man, because by woman was woe brought into the world."
The Turk does not exclude woman from his heaven, but she is there only to minister to his passions and wants. She bears to his lips the golden goblet, filled with the nectar of the gods.
The Indian hunter believes his squaw, as well as his faithful dog, will bear him company to those shadowy hunting-grounds beyond the dark river.
Among all these heathen and degraded nations, polygamy has prevailed. Among them all, woman has been but the slave of the stronger sex. Her feelings have been outraged, her spirit crushed, and her heart broken; or, which is still worse, her nature has become imbruted and insensible to all the finer feelings and nobler impulses of her sex.
But behold the day-star from on high, the lowly Jesus. He came to bring deliverance to the captive, to let the oppressed go free. No longer is woman to be degraded and despised. The holy covenant of marriage which Moses, by reason of the hardness of their hearts, permitted the Jews to break, was henceforth to be kept inviolate. "It hath been said, whosoever shall put away his wife, let him give her a writing of divorcement. But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever shall marry her that is divorced, committeth adultery." And again,—"For this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh."
The position of woman, and her duties in life, are well defined in the New Testament Scriptures. If married, she is to direct her household affairs, raise up children, be subject unto her husband, and use all due benevolence toward him; but his duties are equally well defined. He must love his wife, even as Christ loved his church and gave himself for it; and the fourth verse of the seventh chapter of Corinthians distinctly states that the rights and duties of the marriage relation should be reciprocal, granting no exclusive privilege to either. Is not this reciprocity necessarily and entirely destroyed, when the husband brings other wives into the family?
In the face of the direct and positive teachings of Jesus and his Apostles, the "Latter-Day Saints" of Utah, or rather their leaders, have instituted the heathenish and horrible practice of polygamy. And to add to the blasphemy of the scheme, it is all done in the name of the Lord. In this nineteenth century, they have reduced women to the heathen and Jewish standard.
Foremost in the ranks of their oppressors stands Brigham Young. Following in the footsteps of Mohammed, he declares that women have no souls,—that they are not responsible beings, that they cannot save themselves, nor be saved,
except through man's intervention. To be saved, a woman must be "sealed" to a good man,—he can save her; or, if he does not, her sins will be upon his head. Under this system, woman was created expressly for the glory of man; hence the more women and children a man has, the more glory.
This doctrine is openly put forth in the most disgusting form.
Said Brigham, in a public discourse, Sept 20th, 1856,—
"It is the duty of every righteous man and woman to prepare tabernacles for all the spirits they can; hence if my women leave, I will go and search up others who will abide the celestial law, and let all I now have go where they please."
And in accordance with the same view, he publicly proclaimed that after a certain day which he named, all of his women who were dissatisfied should be free to leave him. The following is his language:—
"Now for my proposition: it is more particularly for my sisters, as it is frequently happening that women say that they are unhappy. Men will say,—'My wife, though a most excellent woman, has not seen a happy day since I took my second wife.' 'No, not a happy day for a year,' says one; and another has not seen a happy day for five years. It is said that women are tied down and abused; that they are misused, and have not the liberty that they ought to have; that many of them are wading through a perfect flood of tears, because of the conduct of some men, together with their own folly.
"I wish my own women to understand that what I am going to say is for them as well as others, and I want those who are here to tell their sisters,—yes, all the women of this community,—and then write it back to the States, and do as you please with it. I am going to give you from this time to the 6th day of October next (the day the semi-annual Conference was to meet) for reflection, that you may determine whether you wish to stay with your husbands or not, and then I am going to set every woman at liberty, and say to them,'Now go your way,—my women with the rest,—go your way.' And my wives have got to do one of two
things: either round up their shoulders to endure the afflictions of this world, and live their religion, or they may leave, for I will not have them about me. I will go into heaven alone, rather than have scratching and fighting around me. I will set all at liberty. 'What, first wife too?' Yes, I will liberate you all. I know what my women will say. They will say, 'You can have as many women as you please, Brigham.' But I want to go somewhere, and do something to get rid of the whiners."[219:A]
It does not appear that these unhappy women availed themselves of this opportunity of getting rid of their misery, by being cast off upon the world, in an Indian country, nearly a thousand miles from civilization.
It may seem very strange, that so many women are led into the snare of polygamy. The most specious arguments are advanced, and inducements held out, by the wicked and designing leaders of the Mormon Church, to blind and deceive unsuspecting and simple-minded women. They are told that "the laws of Christendom differ widely from those of the other three fourths of the whole family of man;" that they are the laws and practices of "a wicked and perverse generation," and differ also from the doctrines taught in the Bible. It is a noticeable fact that the Bible is only quoted on the subject of polygamy. On all other topics, the books of Mormonism are used. These being, as already shown, adverse to their favorite institution, resort is had to the Old Testament Scriptures.
Abraham is constantly cited as the great exemplar and pattern. It is urged that the family order observed by him is the order established among celestial beings, in the celestial world. That God sanctioned the practice, and is himself a polygamist.
That many virtuous and high-minded women should infinitely prefer to unite their fortunes to one good man, rather than to have each a wicked husband who could bring her no exaltation in another world. "Shall such virtuous and innocent females, though they may be poor, and low in the scale
of fortune's partial smiles,—shall they be denied the right to choose the objects of their love? Must they, through the operation of hideously contracted laws, be virtually doomed to resort to infamous prostitution, entailing disease, infamy, and death upon themselves and their offspring, or to marry an inferior grade of corrupt, vicious men,—debauchees, gluttons, drunkards, and idlers,—or remain in perpetual celibacy, and frustrate the designs of their creation, and violate the first and foremost command of God,—to multiply and replenish the earth?"
They are pointed to Jacob, also, who had several wives, and who was the father of the twelve patriarchs, after whom all the tribes of Israel were named. From one of these wives, Christ himself lineally descended. Various other instances are cited from the Jewish Scriptures,—especially the fact that the Lord gave unto David some of the wives of Saul. "Hereby we learn that God himself gives many wives to those who are faithful, and takes them away from transgressors." The faith of Abraham was indorsed by Christ and his Apostles, and those who have the same faith are called heirs of the promise. Hence an effort is made to bring the New Testament also to the support of polygamy, notwithstanding it is so plainly condemned in that volume. Indeed, it is unblushingly asserted that not only the Apostles but Christ himself practised polygamy! "The grand reason," said J. M. Grant, one of the First Presidency, in a discourse delivered in the Tabernacle in Great Salt Lake City, "why the gentiles and philosophers of that school persecuted Jesus Christ, was because he had so many wives. There were Elizabeth and Mary, and a host of others, who followed him."
To Abraham and Sarah was the promise made—"In thee and in thy seed, shall all the nations of the earth be blessed." The sisters are called upon to follow the example of Sarah, and to give plural wives to their husbands, even as Sarah gave Hagar unto Abraham. "If you suffer with her (Sarah)
you shall reign with her. You shall be heirs of the same promise, and crowned with glory in the celestial world."
By these specious arguments and falsehoods, are thousands lured on to their destruction. Oh! could this volume reach the eye of all such,—as it surely will of many,—to them I appeal to examine carefully the foundation of the system to which they are committing themselves. To them I respectfully and earnestly submit some considerations and facts worthy of their serious attention, before they enter irretrievably upon their own ruin.
Polygamy, or plurality, so called, is not only contrary to the laws of our country, which we are all in duty bound to uphold and obey, but it is adverse to the genius of our free institutions, and is, moreover, contrary to the laws and instincts of our nature, and to the suggestions of a sound reason.
In the first place, is polygamy reasonable or natural?
In pursuing this inquiry, the first fact that stares us in the face is the equality in the numbers of the male and female sexes, in all countries, and in all ages of the world. If polygamy were the natural relation between the sexes, the number of females born into the world would far exceed the number of males. So far from that being the case, there is a larger number of males, and the excess about equal to the greater loss of life, among males, by wars and accidents; thus leaving a substantial equality in the numbers of those living.
The following figures will show the number of males and females in the United States, at the close of each of the last five decades:—
| Year. | Males. | Females. | Excess of Males. | Per cent. of Excess. |
|---|---|---|---|---|
| 1820 | 4,898,127 | 4,740,004 | 158,123 | 3.2 |
| 1830 | 6,529,696 | 6,336,324 | 193,372 | 3 |
| 1840 | 8,688,532 | 8,380,921 | 307,611 | 3.5 |
| 1850 | 11,837,661 | 11,354,215 | 483,446 | 4.1 |
| 1860 | 16,086,059 | 15,359,021 | 727,038 | 4.5 |
Thus it will be seen, that nature has made no provision for the practice of polygamy in this country. On the contrary, there has continually been an excess of the male population. This fact is owing, in part, to the large excess of males in the immigration from foreign countries.
Let us pursue this subject a little farther. In 1851, the population of Great Britain and Ireland was,—males, 13,537,052; females, 14,082,814. Excess of females, 3 per cent. But emigration, and the heavy wars in which that country had been engaged, had been draining off the male population for many years previous.
In Prussia, in 1849, there were then living,—males, 8,162,805; females, 8,162,382.
The mortality of males is greater than that of females. To compensate for this, more males are born.
In England, the excess of male births is 5 per cent.; in France and Russia, 6 per cent.; in the United States, from 5 to 12 per cent., according to the locality.
If, now, we turn our attention to the Territory of Utah, we shall find a similar state of facts. By reference to the United States Census of 1850, it will appear that there was, at that time, an excess of males in every county in the Territory, amounting, in the aggregate, to 712; the total number of males being 6,046, and of females, 5,334. The national census of 1860 shows the following result: males, 20,255,—females, 20,018.
There has always been, in this Territory, as there is in every new country, a scarcity of females. No person, therefore, could take more than one wife, without, as a necessary consequence, compelling some other person to live without any.
This subject is placed in a still stronger light, by reference to the report of the Territorial Superintendent of Common Schools, dated January 14, 1863, and published in the "Deseret News," Vol. XII. No. 31.
By that report it appears that the number of boys between
the ages of six and eighteen, is greater than the number of girls between four and sixteen, in every county in the Territory but one. The total, so far as the Superintendent had been able to obtain reports, is as follows:—
| Number of boys between six and eighteen | 3950 |
| Number of girls between four and sixteen | 3662 |
| Showing an excess of boys, to the number of | 288 |
The thanks of the public are due to Mr. Campbell, for bringing to light facts having so important a bearing on this subject.
Thus it will be seen that in this Territory, as well as in all other parts of the country, has nature failed to make any provision for the practice of polygamy. On the contrary, ever true to herself, even now, after polygamy has been practised over ten years, during which time it has been openly encouraged, nature is reëstablishing her own laws, and maintaining the substantial equality in the numbers of the sexes; thus placing the seal of condemnation on this practice, and saying, in the plainest language, "Let every man have his own wife, and let every woman have her own husband."
In considering whether polygamy is reasonable or natural, other arguments present themselves.
This practice tends necessarily to the degradation of woman. Instead of being a companion of man, socially his equal, sympathizing with his moral and intellectual nature, and sharing in all his pursuits and enjoyments, she becomes, under this system, merely the minister to his passions and physical comfort, or the servant to assist in the increase of his worldly store.
It is impossible that several women should live on terms of such intimacy with the same man, all at the same time on a social equality with him and with each other. The idea of plurality necessitates that of subordination and inferiority. Rules must be established and observed, to insure even the
appearance of harmony. But this necessary assumption of superiority and power, on the part of the man, at once mars, if it does not destroy, all the finer and holier of the marriage relations. The husband loses respect for her who sits at his feet, rather than by his side. A full and perfect communion of thought and feeling ceases to exist. A sense of inferiority on the part of the wife blunts her pride and ambition, and renders her careless of intellectual and moral progress, and insensible to many of the highest and noblest duties of her sex. She gradually conforms herself to her position, however hard it may be at first to do so, and thus her place in the social scale is lowered.
It need scarcely be asked whether this is an evil. Both reason and history answer the question plainly in the affirmative. In all ages of the world, the most enlightened and prosperous nations have been those who sought to refine and elevate woman by the practice of monogamy, or the one-wife system. Witness Egypt, Greece, and Rome, among the ancient nations; and among the moderns, the United States, Great Britain, France, and other European countries.
A reference to those nations will also illustrate and prove the remark already made, that the practice of polygamy is adverse to free institutions. In all countries where the most freedom has prevailed, has monogamy existed,—a coincidence so remarkable as to authorize the deduction that the relation of cause and effect exists between these facts. The love of home is intimately associated with the love of country and of liberty, and whatever tends to refine and purify the former will inevitably exalt and strengthen the latter.
Again: polygamy tends to destroy the unity and sanctity of home, by permitting a man to have families in different places at the same time. "The supposition," says an eminent jurist, "that a man can have two domicils, would lead to the absurdest consequences." Hence such an idea has always been rejected in courts of justice. And yet this very thing is attempted in Utah, where it is not uncommon to
have different families of wives and children located sometimes many miles apart. Indeed, one of the Twelve Apostles has families scattered all along between Salt Lake City and the southern boundary of the Territory,—a distance of over three hundred miles.
Polygamy requires a law of descent peculiar to itself, and this law, differing, as it necessarily must, from that in force in all the surrounding States and Territories, leads to endless difficulty and confusion in the titles to property.
The evils of polygamy are aggravated by the fact that the consent of the first wife is not made necessary to the union of the husband with subsequent ones. The prevailing doctrine on this subject is authoritatively stated in the following words:—
"When a man who has a wife, teaches her the law of God, as revealed to the ancient patriarchs, and as manifested by new revelation, and she refuses to give her consent for him to marry another according to that law, then it becomes necessary for her to state before the President the reasons why she withholds her consent; if her reasons are sufficient and justifiable, and the husband is found in the fault, or in transgression, then he is not permitted to take any step in regard to obtaining another. But if the wife can show no good reason why she refuses to comply with the law which was given unto Sarah of old, then it is lawful for her husband, if permitted by revelation through the Prophet, to be married to others without her consent, and he will be justified, and she will be condemned, because she did not give them unto him, as Sarah gave Hagar to Abraham, and as Rachel and Leah gave Bilhah and Zilpah to their husband Jacob."[225:A]
In the case last supposed, in the foregoing extract, if the marriage ceremony is performed in the usual manner, the first wife is obliged to stand between her husband and the hated bride, and falsely admit that she gives her consent, when asked if she "is willing to give this woman to her husband to be his lawful and wedded wife, for time and for all eternity."
The result of such a state of things is what might be
expected. Jealousies, strifes, and heart-burnings arise, resulting in most cases in the breaking-up of the family, or the casting-off of the less congenial elements.
It is useless to deny these results. The facts are too patent to admit of any dispute. The alarming frequency, and I may say recklessness, with which divorces are applied for and granted, is a fact familiar to all, and can only be traced to the causes just stated, unless, indeed, we should—as I am unwilling to do—impute it to the promptings of caprice and passion. Having resided in the Territory nearly two years, it would be impossible for me, unless I had, in the mean time, shut my eyes to what was going on around me, to be ignorant of the state of things to which I have briefly alluded.
It has been urged as an argument in favor of polygamy, that it tends to lessen the evils of prostitution. Even if this were true, the argument would have no validity, if at the same time that this evil is abated or suppressed, others are introduced, more serious, lasting, and wide-spread in their influence upon society, our country, and the world. But it never has been clearly shown that polygamy has such an effect. The argument is made by comparing the most favorable localities where polygamy prevails with the most unfavorable monogamic districts; for instance, with the large cities of the United States. But it remains to be seen what condition any one of those cities would be in, with polygamy in full blast; and until it be shown that its condition would be improved, the argument remains of but little force.
Another argument in favor of polygamy, perhaps worthy of notice, is, that it tends to a more rapid increase of population. Admitting the object is a desirable one, it has not been shown that it can be attained in that way. As has been remarked by an able writer, the question is, not whether ten men would not have more children by forty women than by ten; but whether the forty women would not have more children, each woman having "her own husband."
Some other reasons have been given in justification of polygamy, which I consider too absurd to require even a passing notice.
In a former chapter, the so-called [Revelation] on Celestial Marriage has been given, and it was there shown that polygamy was an innovation upon the Mormon religion.
I desire now to call the attention of the women of Utah to a few observations on the nature of this pretended revelation, and the circumstances under which it was given to the world.
1. It was, even if given as assumed, kept secret for nine years. Polygamy was privately practised by the leaders of the church for several years, during which time, according to Brigham's admission, it was not "preached by the Elders," and was therefore studiously concealed from new converts. Indeed, not only was it "not preached," but it was strongly denounced during the same period.
On the first of February, 1844, the following notice appeared in the "Times and Seasons," the church organ, published at Nauvoo.
"NOTICE.
"As we have lately been credibly informed, that an Elder of the Church of Jesus Christ of Latter-Day Saints, by the name of Hiram Brown, has been preaching Polygamy, and other false and corrupt doctrines, in the County of Lapeer, and State of Michigan:
"This is to notify him and the church in general, that he has been cut off from the church for his iniquity; and he is further notified to appear at the Special Conference, on the 6th of April next, to make answer to these charges.
"Joseph Smith,
"Hyrum Smith,
"Presidents of the Church."[227:A]
This was seven months after the time when, according to Brigham Young and his associates, the Revelation concerning Celestial Marriage had been given to Smith. But here both
Joseph and Hyrum Smith call polygamy a "false and corrupt doctrine." Can any true follower of Smith, or believer in his divine mission, believe for a moment, in the face of this declaration, that Smith had received any revelation on the 12th of July, 1843, sanctioning polygamy?
Again, six weeks later, Hyrum Smith wrote as follows:—
"Nauvoo, March 15, 1844.
"To the Brethren of the Church of Jesus Christ of Latter-Day Saints, living on China Creek, in Hancock County, Greeting:
"Whereas, Brother Richard Hewett has called on me to-day, to know my views concerning some doctrines that are preached in your place, and states to me that some of your Elders say, that a man having a certain priesthood, may have as many wives as he pleases, and that doctrine is taught here; I say unto you, that that man teaches false doctrine, for there is no such doctrine taught here, neither is there any such thing practised here; and any man that is found teaching privately or publicly any such doctrine, is culpable, and will stand a chance to be brought before the High Council, and lose his license and membership also; therefore he had better beware what he is about."[228:A]
Polygamy was condemned at the General Conferences of the European churches, in England, during the year 1846, and subsequently.
In July, 1845, Parley P. Pratt, in the "Millennial Star," published at Liverpool, had denounced the "Spiritual-Wife doctrine of J. C. Bennett,"—which was one of the earliest manifestations of polygamy in the church,—as a "doctrine of devils" and of "seducing spirits," using this language: "It is but another name for whoredom, wicked and unlawful connection, and every kind of confusion, corruption, and abomination."[228:B]
In May, 1848, Orson Spencer, then editor of the "Star," used the following language:—
"In all ages of the church truth has been turned into a lie, and
the grace of God converted into lasciviousness, by men who have sought to make 'a gain' of godliness, and feed their lusts on the credulity of the righteous and unsuspicious. . . . Next to the long-hackneyed and bugaboo whisperings of polygism, is another abomination that sometimes shows its serpentine crests, which we shall call sexual resurrectionism. . . . The doctrines of corrupt spirits are always in close affinity with each other, whether they consist in spiritual wife-ism, sexual resurrection, gross lasciviousness, or the unavoidable separation of husbands and wives, or the communism of property."[229:A]
In July, 1850, at a discussion held at Boulogne, France, John Taylor, a well-known Mormon Apostle, when charged with the belief and practice of this doctrine, said:—"We are accused here of polygamy, and actions the most indelicate, obscene, and disgusting, such that none but a corrupt and depraved heart could have contrived. These things are too outrageous to admit of belief. Therefore, leaving the sisters of the 'White Veil,' the 'Black Veil,' and all the other veils, with those gentlemen to dispose of, together with their authors, as they think best, I shall content myself by reading our views of chastity and marriage, from a work published by us, containing some of the articles of our faith."[229:B] He then read from the Book of Doctrine and Covenants, the article on marriage, already quoted from.
Here we have the following facts:—
In 1830 the Mormon Church organized, and the Book of Mormon was published, in which polygamy is strongly condemned.
In 1831, the same doctrine condemned, in a revelation to Joseph Smith, which was afterward published in the Book of Doctrine and Covenants.
In July, 1843, the revelation in favor of polygamy, said to have been given to Joseph Smith.
In February, 1844, polygamy publicly denounced by Joseph and Hyrum Smith.
In March, 1844, the same practice again denounced by Hyrum Smith.
In June, 1844, the death of Smith.
In 1845, the publication of the article on Marriage, in the Appendix to the Book of Doctrine and Covenants, in which polygamy is called a "crime," and is again strongly condemned and repudiated. The same year the Spiritual-Wife doctrine of J. C. Bennett, denounced by P. P. Pratt, in England.
In 1846, polygamy condemned at the Conferences of the European Mormon churches in England.
In 1848, "polygism" and "sexual resurrectionism" severely denounced in the "Millennial Star," published in Liverpool.
In 1850, polygamy denounced and repudiated by Apostle John Taylor, in France.
And yet, in the face of all these facts, in 1852, we have the same doctrine publicly given to the church, accompanied by the announcement, that it had been believed and practised by the church for many years.
Now, it will not be pretended by any one, that polygamy was any part of the Mormon religion previous to 1843.
Take, then, the period from 1843 to 1852. How was it during those nine years? Which shall be taken as evidence of what was the teaching of the Mormon religion, on that subject, during that time? The Book of Doctrine and Covenants, the Notices published by Joseph and Hyrum Smith, the declarations of Pratt and Spencer, the action of the churches in England, and the assertions of Taylor in France, or the announcement made in Great Salt Lake City in 1852? Are we not, at least, as much authorized to take the former as the latter?
If the Book of Doctrine and Covenants, the writings of Joseph and Hyrum, the continued and persistent declarations of the Mormon leaders, and the action of the Mormon churches be taken, then polygamy was no part of Mormonism
up to 1852. And if not previous to that time, it was not afterward, for Young did not pretend to give it at that time as a new revelation, but rested the doctrine entirely on the revelation said to have been given to Joseph in 1843.
2. A singular feature of this revelation is, that in it God is made expressly to contradict what he is represented as having said in the Book of Mormon.
According to the Book of Mormon, as already quoted, God said the polygamy and concubinage of David and Solomon were abominable before him. The following is the language: "Behold David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord."
This was the testimony of the Almighty, as to the manner in which he viewed the conduct of David and Solomon, up to July, 1843, when he is represented in this revelation as indorsing those very acts which, in the Book of Mormon, he had so strongly condemned.
3. Again: This revelation classes Isaac and Moses with Abraham, Jacob, David, and Solomon, as polygamists; when in fact neither Isaac nor Moses ever practised polygamy. How could the All-wise Being make such a mistake?
4. The most remarkable circumstance connected with this revelation remains to be considered,—It was in direct contradiction to the laws of the land.
At that time, July 12, 1843, Smith resided at Nauvoo, Illinois, and was, of course, together with all the other inhabitants of that city, amenable to the laws of Illinois.
The following statute was then in force in that State, the same having been passed February 12, 1833:—
"Sec. 121. Bigamy consists in the having of two wives or two husbands at one and the same time, knowing that the former husband or wife is still alive. If any person or persons within this State, being married, or who shall hereafter marry, do at any time marry any person or persons, the former husband or wife being alive, the person so offending shall, on conviction thereof, be
punished by a fine not exceeding one thousand dollars, and imprisonment in the penitentiary not exceeding two years." [The remainder of this section relates to evidence, and prescribes certain exemptions.]
"Sec. 122. If any man or woman, being unmarried, shall knowingly marry the husband or wife of another, such man or woman shall, on conviction, be fined not more than five hundred dollars, or imprisoned not more than one year."[232:A]
In the face of this law, which was then in full force, the revelation to Smith declares: "If any man espouse a virgin, and desire to espouse another, and the first give her consent; and if he espouse the second and they are virgins, and have vowed to no other man, then is he justified."[232:B] Thus justifying the violation of both sections of the law. People may well hesitate, before believing in the authenticity of such a revelation.
Here, again, God is made to contradict himself; for not only in the Christian but in the Mormon Bible, He is represented as enjoining upon His disciples to obey the laws and civil authorities. The Book of Mormon abounds in such teachings. The Book of Doctrine and Covenants is to the same effect:—
"We believe that every man should be honored in his station; rulers and magistrates as such being placed for the protection of the innocent and the punishment of the guilty; and that to the laws all men owe respect and deference, as without them peace and harmony would be supplanted by anarchy and terror."[232:C]
Here, again, I may quote from Mr. Orson Pratt, whose writings have been freely used, as of high authority in "the church."
"Would it be right for the Latter Day Saints to marry a
plurality of wives in any of the States or Territories, or nations, where such practices are prohibited by the laws of man? We answer, No; it would not be right; for we are commanded to be subject to the powers that be."[233:A]
Since, then, it was not right to violate the laws of the land, then in force in Illinois on this subject, how came God to give a revelation sanctioning such a violation of the State law? And that too, without making, in the revelation, the least allusion to the law which was to be so grossly violated?
Again: Who was authorized to keep this revelation secret, no secrecy being enjoined in the revelation itself?
But enough concerning this extraordinary document. It seems strange, indeed, that any reasonable man or woman can look upon this so-called revelation, announced under such suspicious circumstances, and involved in so many contradictions, as a sufficient authority or excuse for the establishment of a custom which would overturn our most cherished social institutions, and throw us at once back thousands of years in civilization.
The conclusion would not be changed if it were admitted that the doctrine of celestial marriage is a part of the Mormon religion; for that has nothing to do with polygamy. On the contrary, this doctrine is expressly founded upon the relation between Adam and Eve before the fall. The following is the language:—
"The first marriage we have on record is that of our first parents. . . . Here was a marriage in which the Lord in person officiated,—a marriage between two immortal beings. . . . He joined them in one, as one flesh, to be indissolubly united, while eternal ages should roll on, or God himself endure. . . . Did death tear asunder husband and wife, divorce that which God had joined together as 'one flesh,' immortal and eternal in its nature? The atonement of Christ will repair the breach, will restore the immortal Eve to the immortal Adam, will join them again as one flesh, never more to be separated, and will again let the lawful husband enjoy the society of his lawful wife. . . .
"Therefore, if the children have been married for eternity, as well as for time, by the authority of God, the same as their first parents were, they will, with them, raise up, after the resurrection, an endless posterity of immortal beings. . . . But those who do not, in this life, enter into the eternal covenant of marriage, after the pattern set by the first immortal pair, can never obey the first great command."[234:A]
The foregoing extracts convey a very intelligible idea of this doctrine; and from them it will be seen it is founded entirely upon the relation between Adam and Eve. Those who would enjoy the blessings of celestial marriage, must, "in this life, enter into the eternal covenant of marriage, after the pattern set by the first immortal pair." What was that pattern? Adam and Eve were monogamists. Adam lived with the wife of his youth, and had no other, for nine hundred and thirty years, and according to Pratt, he is to live with the same woman, in the same capacity, throughout all the ages of eternity. Surely he must be very astute who can discover in this "pattern" any sanction for polygamy.
I might enlarge, indefinitely, upon the arguments against polygamy. I might go into the Jewish and Christian Scriptures, and show that it had been, in many ways, condemned by the Almighty. That not only had Adam been limited to one wife at the creation, but when the world was destroyed by a flood, one wife only to each man was taken into the ark;—that God blessed Abraham's posterity through the issue of his first and lawful wife, and in order to do that, worked a miracle upon Sarah; thus sanctioning monogamy in the strongest manner possible. I might refer to the warning of Malachi: "Take heed to your spirit, and let none deal treacherously with the wife of his youth." I might refer to the fact that Lamech, the first polygamist, was a murderer; and that the most prominent polygamists of old were men guilty of the most heinous crimes. And turning from the Old Testament to the New, I might quote the
words of Paul,—"To avoid fornication, let every man have his own wife, and let every woman have her own husband;" and the words of Christ,—"From the beginning of creation, God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; and they twain shall be one flesh."
But I choose to pass over all these things, and for my present purpose rest the moral character of this practice upon the assertion, already quoted from the Book of Mormon, that the polygamy and concubinage of David and Solomon were abominable before God. No Mormon can gainsay this testimony.
In conclusion, to review what has been said. I have endeavored to show that polygamy is unreasonable, and contrary to the plain provisions and teachings of Nature; that it tends to degrade woman, and to confuse and break up the family relation, thus weakening the attachment to home and country. Other evils consequent upon this system have been pointed out. The arguments by which it is supported have been examined, and have been shown to be weak or invalid.
A word further as to the case of Abraham and Sarah. Did God sanction the polygamy of Abraham?
"Now Sarai, Abram's wife, bare him no children; and she had a handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, 'Behold now the Lord hath restrained me from bearing; I pray thee go in unto my maid; it may be that I may obtain children by her.'" From this it appears that Sarah, and not God, was the author of Abraham's polygamy. She had lost all hope of having children herself, and was willing to adopt those of her handmaid. Hagar being her slave, she intended to own her children. She soon, however, perceived her fatal error. Hagar wished to assume the rights and privileges of a wife. This Sarah would not listen to for a moment.
Hagar despised her mistress, and Sarah appealed to Abraham. Abraham said, "Behold thy maid is in thy hand, do
unto her as it pleaseth thee." "And Sarah dealt hardly with her, and she fled from her face." Isaac was born. The son of Hagar was seen mocking, and Sarah desired Abraham to cast him out. "And the thing was grievous in Abraham's sight, because of his son. And God said unto Abraham, 'Let it not be grievous in thy sight, because of the lad, and because of thy bond-woman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.'"
Again: "God tempted Abraham, saying, 'Take now thy son, thine only son, Isaac,'" &c. And again: "Thou hast not withheld thy son, thine only son." For this reason God blessed Abraham, and said, "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, or the sands on the sea-shore;" but, "in Isaac shall thy seed be called."
God thus plainly and unequivocally condemned Abrahamic polygamy, refused to recognize Ishmael as a legitimate son, and disinherited him. He thence went forth, as a cast-out bastard, whose "hand was against every man, and every man's hand against him."
Sisters in Israel! You are told that Sarah is the mother and pattern for all women. She is held up as a bright example of conjugal loyalty and faith for females—wives and mothers—of all ages. Follow, then, her example. If through a mistaken faith and false doctrines, you have been induced to give mistresses to your husbands, turn them from you; purify your homes, as Sarah did, and the same God who blessed her will bless you, and multiply your children.
Sisters in Israel! If you have been led astray by wicked and designing men, and have been caught in their snares, arise, and by the help of the Lord your God, break the bonds of wickedness, and go forth and purify yourselves by fasting and prayer; and the God who blessed Hagar in the wilderness will bless you, and show you a fountain, even the blood of Christ, which will cleanse you from all sin.
May God guide and direct the afflicted women of Utah, and speedily deliver them from their thraldom.
The practical working of polygamy is what might be expected from a system the fundamental principles of which are in direct opposition to the laws of God and man.
A few instances and illustrations will be given, from among a thousand which might be adduced to show the unhappiness and misery it entails upon all parties concerned, and especially upon those females who are so unfortunate as to be drawn into it.
A Mr. Cushion was engaged to be married to Miss Susan McBride, when he was taken sick and died. He had been a great favorite of Heber C. Kimball, Second President of the Church, who desired he should be saved and glorified in another world. But to that end, he must have a family. Accordingly Heber visited Miss McBride, and urged her to marry the man whom she had loved, by proxy; explaining to her that it was a religious duty which she owed to her affianced husband. The poor girl, puzzled and troubled, and desirous of being in the society of the loved one, and contributing to his happiness in the next world, consented.
Heber then applied to Robert T. Burton, and induced him to marry the girl. Burton is the Sheriff of Salt Lake County, and Collector of Internal Revenue for the United States Government! He is a fit instrument to carry out any scheme of the heads of the church, and required but little inducement to undertake this one. The poor girl was thus disposed of, by being sealed to Cushion for eternity, and to Burton, as his third wife, for time. She was taken home, and domiciled with the other two.
These worthy matrons were not pleased with the appearance of a new wife, and claiming their rights as the only real wives, who had been sealed to their husband both for time and eternity, resolved at once to make it exceedingly uncomfortable for the new-comer. This they did effectually, and Susan's life was a very unhappy one. But time passed on, and she became the mother of several children.
Susan was not allowed equal privileges with the other two. She had but one small room, in which she cooked, ate, slept, and spun, while the other two had splendid chambers and parlors,—for Burton is wealthy. When she complained to Burton, he said,—"Susan, you know I have only married you for time, and you must not expect the same privileges which I grant to my other wives, who are married for eternity, and who will exalt and glorify me in the celestial kingdom. You ought to be thankful for what you do receive, and not fret about my other wives."
The first wife takes control of Susan's children, in contradiction to the entire theory of this complex and unnatural relationship, and the mother is frequently obliged to see them severely punished, and suffer in silence. One day the first wife's boys and one of Susan's were in the barn, doing some mischief. The first wife went out and commanded the boys to come away. Her own boys ran past unharmed, but when Susan's boy, the youngest of the three, came out, she caught him, beat him, threw him on the ground, and kicked him.
This is but one of many instances, where women are living in this way, being married to one man for time, and sealed to another for eternity. This narrative was given me by one who had lived in the family for several months, and saw and heard what is herein stated.
A coarseness of feeling and sentiment, scarcely credible, is another result of this state of society. Kimball one day met a Mr. Taussig, a Prussian brother. "Brother Taussig," he said, "are you doing well?" "Yes, sir," was the reply. "Then you do well for the church too," said the Second President; "how many women have you?" "Two, sir." "That is not enough; you must take a couple more. I'll send them to you. Do you hear?" "Yes, sir." On the following evening, when the brother returned home, he found two women sitting there. His first wife said: "Brother Taussig," (all the women call their husbands "brother,") "these are the sisters Pratt." They were two widows of Parley P. Pratt.
One of the ladies, Sarah, then said: "Brother Taussig, Brother Kimball told us to call on you, and you know what for." "Yes, ladies," replied Brother Taussig, "but it is a very hard task for me to marry two." The other remarked, "Brother Kimball told us that you were doing a very good business, and could support more women." Sarah then took up the conversation: "Well, Brother Taussig, I want to get married, anyhow." The good brother replied, "Well, ladies, I will see what I can do, and let you know."
The next day, Brother Taussig visited the Bishop, and effected a compromise. By marrying Sarah he was released from the other. After he had lived awhile with the three wives, Sarah became dissatisfied, and applied to Brother Brigham for a divorce. Brother Taussig was summoned before the President, and made but feeble resistance to the application, admitting that he could not properly maintain more than two wives. The divorce was granted, and Brother Taussig was called upon by the clerk for $10. For not having the money, he received a cursing from the clerk, and Sarah was retained in the royal presence, with the assurance that it was "no divorce," until the money was brought in. Brother Taussig went on to the street, borrowed it, and brought it into the office,—and thus ended this disgusting serio-comic conjugal farce.[239:A]
Other incidents are more serious in their nature. One of them, which came to my knowledge, would be too horrible to relate, were not the facts well authenticated.
An old man, a brewer by occupation, married a young girl, as a second wife. The husband and the first wife abused her shamefully. Finally, after a long course of ill-treatment, the husband descended to the level of the brute. On one occasion, which was but a few days after her confinement,
exasperated by her refusal to yield to his wishes, he dragged her out of bed by the hair, took her down cellar, and kept her there several days and nights, upon bread and water, until her cries and entreaties were overheard by persons in the Overland Stage-Office, which was near by. The matter was investigated, and the poor and almost dying woman released from the clutches of the fiend. She was taken violently ill, and soon after lost her reason entirely.
No notice was taken of this transaction by the church authorities, and the inhuman husband went unpunished.
Wife-whipping is by no means uncommon in Utah. Many names might be mentioned of men of high standing in the church, who make no scruple of using personal violence to keep their wives in due subordination. It is a common saying, that a man who is good at managing cattle, will be able to manage his women.
One would suppose that it would be very difficult to induce women to go into "plurality" under such circumstances. On the contrary, so infatuated are they with the religious view of the subject, that many of them look upon it as a duty to be performed, and a cross to be borne, no matter at what sacrifice.
One of the sisters, in conversation with me, expressed her views upon polygamy as follows: "Oh, it is hard," she said, "very hard; but no matter, we must bear it. It is a correct principle, and there is no salvation without it. We had one, (meaning a plural wife,) but it was so hard, both for my husband and myself, that we could not endure it, and she left us at the end of seven months. She had been with us as a servant, several months, and was a good girl; but as soon as she was made a wife, she became insolent, and told me she had as good a right to the house and things as I had, and you know," she said, "that didn't suit very well. But," continued she, "I wish we had kept her, and I had borne everything, for we have got to have one, and don't you think it would be pleasanter to have one you had known, than a
stranger?" I told her I thought it would, if it had to be done, but I hoped my husband would not take one. She said, "He'll have to do it, if you and he want to be saved."
That the system of polygamy is really distasteful to the women of Utah,—that they are unhappy and dissatisfied, especially the first wives, is sufficiently shown by the public admissions of the church authorities. The admission of Young to that effect, made in the strongest language, has already been given. Jedediah Grant, one of the "three," also conceded the same fact in a sermon preached at the Bowery, in September, 1856, in the following language:—
"We have women here, who like anything but the Celestial Law of God; and if they could break asunder the cable of the Church of Christ, there is scarcely a mother in Israel but would do it this day. And they talk it to their husbands, to their daughters, and to their neighbors, and say they have not seen a week's happiness since they became acquainted with that law, or since their husbands took a second wife."
Nothing but the strong appeals constantly made to their religious faith and moral sentiments, could hold them where they are for a single day. Many instances might be given, illustrating the workings of the system.
The writer has no disposition to bring private individuals into public notice, especially those who deserve only to sink into obscurity. But as this is a subject which affects the whole country, and must eventually be disposed of upon the basis of facts, we shall give two or three other instances, citing cases of persons so well known, that the facts will not be questioned for a moment.
Mr. Townsend, a hotel-keeper at Salt Lake, married a young wife. The other wife became disgusted, and refused to remain in the house. So, in another house back of the hotel, lived the first wife, leading a miserable, unhappy life, looking upon the second wife as an interloper, having
an unutterable contempt for her, and refusing to speak to her.
Mrs. Captain Hooper, an intelligent and lady-like woman, says she does not like to think of the subject,—would rather not talk about it; admits that if her husband were to take a second wife, it would make her very unhappy, but says it is a part of her religion, and she believes it would be her duty to submit. It is known that Brigham urges Captain H. to take a second wife, and it is thought the Captain will be forced into it by the absolute power, whose behests he must obey, no matter how contrary to his own inclinations it may be. He was once seen to come out of the President's office with tears in his eyes, after having had a conversation upon the subject.
T. B. H. Stenhouse, an active, intelligent man, holding the office of Postmaster at Salt Lake, under the Federal Government, has a beautiful and accomplished wife, and an interesting family of eight children. For a long time after arriving in Utah, he remained true to his wife. She lived in constant apprehension that her husband would "go into polygamy," and so much was she opposed to it, that she once said to me in his presence, that if he did, she could not and would not live with him longer.
Mr. Cook, the Superintendent and Assistant Treasurer of the Overland Stage Company, who was accidentally killed in California, was, during his lifetime, on intimate terms with Stenhouse, and is supposed to have exercised considerable influence to prevent him from embracing the pernicious system. It is known that on one occasion, Cook, hearing that Stenhouse contemplated something of the kind, threatened him with a prosecution under the Anti-Polygamy Law of Congress.
Cook was killed, as stated, and soon after, Stenhouse, freed from any restraint except the church and his own pliable conscience, married Celia, daughter of Parley P. Pratt, a pert little miss, fourteen years of age, and took her into his
family, with his eight children and the wife with whom he had lived so many years. And this too, in open violation of a law of the United States, under the government of which he holds a lucrative commission!
FOOTNOTES:
[219:A] Deseret News, October 1, 1856.
[225:A] The Seer, Vol. I. p. 41.
[227:A] Times and Seasons, Vol. V. p. 423.
[228:A] Times and Seasons, Vol. V. p. 474.
[228:B] Millennial Star, Vol. VI. p. 22.
[229:A] Millennial Star, Vol. X. p. 137.
[229:B] Taylor's Discussion at Boulogne, p. 8.
[232:A] Illinois Laws of 1833, p. 198. See also Gales' Revised Statutes of 1839, p. 220, and Revised Statutes of 1845, p. 173, the same law having been reenacted in 1845.
[232:B] Revelation, Sec. 24.
[232:C] Book of Doctrine and Covenants, p. 332.
[233:A] The Seer, Vol. I. p. 111.
[234:A] The Seer, Vol. I. pp. 43-47.
[239:A] To explain the part which Brother Kimball acted in this affair, it afterward appeared that he was anxious to have Sarah provided for because he wanted the house that Sarah lived in, for his daughter, who was about to marry a son of Parley P. Pratt.
CHAPTER XIII.
THE ENDOWMENT.
Dramatis Personæ.
| Eloheim, or Head God, Brigham Young. | |||
| Jehovah, Heber G. Kimball. | |||
| Jesus, Daniel H. Wells. | |||
| Michael, or Adam, W. C. Staines. | |||
| Satan, W. W. Phelps. | |||
| Apostle Peter, Orson Pratt. | |||
| Apostle James, John Taylor. | |||
| Apostle John, Erastus Snow. | |||
| Washer, Dr. Sprague. | |||
| Clerk, David O. Calder. | |||
| Eve, Miss Eliza R. Snow. | |||
| Timothy Broadbrim, a Quaker, Wilford Woodruff. | |||
| Deacon Smith, a Methodist, Orson Hyde. | |||
| Parson Peabody, a Presbyterian, Franklin D. Richards. | |||
| Elder Smooth-Tongue, a Baptist, Phineas H. Young. | |||
| Father Boniface, a Catholic, George A. Smith. | |||
| Brother and Sister Jones, Brother and Sister White, Sister Mary Brown, to be sealed to Brother White, Several other Candidates, |
| Endowees. |