CHAPTER XVII. — BRIGHAM YOUNG
Brigham Young, the man who had succeeded in expelling Rigdon and establishing his own position as head of the church, was born in Whitingham, Windham County, Vermont, on June 1, 1801. The precise locality of his birth in that town is in dispute. His father, a native of Massachusetts, is said to have served under Washington during the Revolutionary War. The family consisted of eleven children, five sons and six daughters, of whom Brigham was the ninth. The Youngs moved to Whitingham in January, 1801. In his address at the centennial celebration of that town in 1880, Clark Jillson said, "Henry Goodnow, Esq., of this town says that Brigham Young's father came here the poorest man that ever had been in town; that he never owned a cow, horse, or any land, but was a basket maker." Mormon accounts represent the elder Young as having been a farmer.
His circumstances permitted him to give his children very little education, and, when sixteen years old, Brigham seems to have started out to make his own living, working as a carpenter, painter, and glazier, as jobs were offered. He was living in Aurelius, Cayuga County, New York, in 1824, working at his trade, and there, in October of that year, he married his first wife, Miriam Works. In 1829 they moved to Mendon, Monroe County, New York.
Joseph Smith's brother, in the following year, left a copy of the Mormon Bible at the house of Brigham's brother Phineas in Mendon, and there Brigham first saw it. Occasional preaching by Mormon elders made the new faith a subject of conversation in the neighborhood, and Phineas was an early convert. Brigham stated in a sermon in Salt Lake City, on August 8, 1852, that he examined the new Bible for two years before deciding to receive it. He was baptized into the Mormon church on April 14, 1832. His wife, who also embraced the faith, died in September of that year, leaving him two daughters.
Young married his second wife, Mary A. Angel, in Kirtland on March 31, 1834. His application for a marriage license is still on file among the records of the Probate Court at Chardon, now the shire town of Geauga County, Ohio, and his signature is a proof of his illiterateness, showing that he did not know how to spell his own baptismal name, spelling it "Bricham."
Young began preaching and baptizing in the neighborhood, having at once been made an elder, and in the autumn of 1832, after Smith's second return from Missouri, he visited Kirtland and first saw the prophet. Mormon accounts of this visit say that Young "spoke in tongues," and that Smith pronounced his language "the pure Adamic," and then predicted that he would in time preside over the church. It is not at all improbable that Joseph did not hesitate to interpret Brigham's "tongues," but at that time he was thinking of everything else but a successor to himself.
Young, with his brother Joseph, went from Kirtland on foot to Canada, where he preached and baptized, and whence he brought back a company of converts. He worked at his trade in Kirtland (preaching as called upon) from that time until 1834, when he accompanied the "Army of Zion" to Missouri, being one of the captains of tens. Returning with the prophet, he was employed on the Temple and other church buildings for the next three years (superintending the painting of the Temple), when he was not engaged in other church work. Having been made one of the original Quorum of Twelve in 1835, he devoted a good deal of time in the warmer months holding conferences in New York State and New England.
When open opposition to Smith manifested itself in Kirtland, Young was one of his firmest defenders. He attended a meeting in an upper room of the Temple, the object of which was to depose Smith and place David Whitmer in the Presidency, leading in the debate, and declaring that he "knew that Joseph was a prophet." According to his own statement, he learned of a plot to kill Smith as he was returning from Michigan in a stage-coach, and met the coach with a horse and buggy, and drove the prophet to Kirtland unharmed. When Smith found it necessary to flee from Ohio, Young followed him to Missouri with his family, arriving at Far West on March 14, 1838. He sailed to Liverpool on a mission in 1840, remaining there a little more than a year.
In all the discords of the church that occurred during Smith's life, Young never incurred the prophet's displeasure, and there is no evidence that he ever attempted to obtain any more power or honor for himself than was voluntarily accorded to him. He gave practical assistance to the refugees from Missouri as they arrived at Quincy, but there is no record of his prominence in the discussions there over the future plans for the church. The prophet's liking for him is shown in a revelation dated at Nauvoo, July 9; 1841 (Sec. 126), which said:—
"Dear and beloved brother Brigham Young, verily thus saith the Lord unto you, my servant Brigham, it is no more required at your hand to leave your family as in times past, for your offering is acceptable to me; I have seen your labor and toil in journeyings for my name. I therefore command you to send my word abroad, and take special care of your family from this time, henceforth, and forever. Amen."
The apostasy of Marsh and the death of Patton had left Young the President of the Twelve, and that was the position in which he found himself at the time of Smith's death.
One of the first subjects which Young had to decide concerned "revelations." Did they cease with Smith's death, or, if not, who would receive and publish them? Young made a statement on this subject at the church conference held at Nauvoo on October 6 of that year, which indicated his own uncertainty on the subject, and which concluded as follows, "Every member has the right of receiving revelations for themselves, both male and female." As if conscious that all this was not very clear, he closed by making a declaration which was very characteristic of his future policy: "If you don't know whose right it is to give revelations, I will tell you. It is I."* We shall see that the discontinuance of written "revelations" was a cause of complaint during all of Young's subsequent career in Utah, but he never yielded to the demand for them.
* Times and Seasons, Vol. V, pp. 682-683.
At the conference in Nauvoo Young selected eighty-five men from the Quorum of high priests to preside over branches of the church in all the congressional districts of the United States; and he took pains to explain to them that they were not to stay six months and then return, but "to go and settle down where they can take their families and tarry until the Temple is built, and then come and get their endowments, and return to their families and build up a Stake as large as this." Young's policy evidently was, while not imitating Rigdon's plan to move the church bodily to the East, to build up big branches all over the country, with a view to such control of affairs, temporal and spiritual, as could be attained. "If the people will let us alone," he said to this same conference, "we will convert the world."
Many members did not look on the Twelve as that head of the church which Smith's revelations had decreed. It was argued by those who upheld Rigdon and Strang, and by some who remained with the Twelve, that the "revelations" still required a First Presidency. The Twelve allowed this question to remain unsettled until the brethren were gathered at Winter Quarters, Iowa, after their expulsion from Nauvoo, and Young had returned from his first trip to Salt Lake valley. The matter was taken up at a council at Orson Hyde's house on December 5, 1847, and it was decided, but not without some opposing views, to reorganize the church according to the original plan, with a First Presidency and Patriarch. In accordance with this plan, a conference was held in the log tabernacle at Winter Quarters on December 24, and Young was elected President and John Smith Patriarch. Young selected Heber C. Kimball and Willard Richards to be his counsellors, and the action of this conference was confirmed in Salt Lake City the following October. Young wrote immediately after his election, "This is one of the happiest days of my life."
The vacancies in the Twelve caused by these promotions, and by Wight's apostasy, were not filled until February 12, 1849, in Salt Lake City, when Lorenzo Snow, Erastus Snow, C. C. Rich, and F. D. Richards were chosen.
CHAPTER XVIII. — RENEWED TROUBLE FOR THE MORMONS—"THE BURNINGS"
The death of the prophet did not bring peace with their outside neighbors to the Mormon church. Indeed, the causes of enmity were too varied and radical to be removed by any changes in the leadership, so long as the brethren remained where they were.
In the winter of 1844-1845 charges of stealing made against the Mormons by their neighbors became more frequent. Governor Ford, in his message to the legislature, pronounced such reports exaggerated, but it probably does the governor no injustice to say that he now had his eye on the Mormon vote. The non-Mormons in Hancock and the surrounding counties held meetings and appointed committees to obtain accurate information about the thefts, and the old complaints of the uselessness of tracing stolen goods to Nauvoo were revived. The Mormons vigorously denied these charges through formal action taken by the Nauvoo City Council and a citizens' meeting, alleging that in many cases "outlandish men" had visited the city at night to scatter counterfeit money and deposit stolen goods, the responsibility for which was laid on Mormon shoulders.
It is not at all improbable that many a theft in western Illinois in those days that was charged to Mormons had other authors; but testimony regarding the dishonesty of many members of the church, such as we have seen presented in Smith's day, was still available. Thus, Young, in one of his addresses to the conference assembled at Nauvoo about two months after Smith's death, made this statement: "Elders who go to borrowing horses or money, and running away with it, will be cut off from the church without any ceremony. THEY WILL NOT HAVE SO MUCH LENITY AS HERETOFORE."*
* Times and Seasons, Vol. V, p. 696.
A lady who published a sketch of her travels in 1845 through Illinois and Iowa wrote:—
"We now entered a part of the country laid waste by the desperadoes among the Mormons. Whole farms were deserted, fields were still covered with wheat unreaped, and cornfields stood ungathered, the inhabitants having fled to a distant part of the country.... Friends gave us a good deal of information about the doings of these Saints at Nauvoo—said that often, when their orchards were full of fruit, some sixteen of these monsters would come with bowie knives and drive the owners into their houses while they stripped their trees of the fruit. If these rogues wanted cattle they would drive off the cattle of the Gentiles."*
* "Book for the Married and Single," by Ann Archbold.
A trial concerning the title to some land in Adams County in that year brought out the fact that there existed in the Mormon church what was called a "Oneness." Five persons would associate and select one of their members as a guardian; then, if any of the property they jointly owned was levied on, they would show that one or more of the other five was the real owner.
While the Mormons continued to send abroad glowing pictures of the prosperity of Nauvoo, less prejudiced accounts gave a very different view. The latter pointed out that the immigrants, who supplied the only source of prosperity, had expended most of their capital on houses and lots, that building operations had declined, because houses could be bought cheaper than they could be built, and that mechanics had been forced to seek employment in St. Louis. Published reports that large numbers of the poor in the city were dependent on charity received confirmation in a letter published in the Millennial Star of October 1, 1845, which said that on a fast-day proclaimed by Young, when the poor were to be remembered, "people were seen trotting in all directions to the Bishops of the different wards" with their contributions.
We have seen that the gathering of the Saints at Nauvoo was an idea of Joseph Smith, and was undertaken against the judgment of some of the wiser members of the church. The plan, so far as its business features were concerned, was on a par with the other business enterprises that the prophet had fathered. There was nothing to sustain a population of 15,000 persons, artificially collected, in this frontier settlement, and that disaster must have resulted from the experiment, even without the hostile opposition of their neighbors, is evident from the fact that Nauvoo to day, when fifty years have settled up the surrounding district and brought it in better communication with the world, is a village of only 1321 inhabitants (census of 1900).
Politics were not eliminated from the causes of trouble by Smith's death. Not only was 1844 a presidential year, but the citizens of Hancock County were to vote for a member of Congress, two members of the legislature, and a sheriff. Governor Ford urgently advised the Mormons not to vote at all, as a measure of peace; but political feeling ran very high, and the Democrats got the Mormon vote for President, and with the same assistance elected as sheriff General Deming, the officer left by Governor Ford in command of the militia at Carthage when the Smiths were killed, as well as two members of the legislature who had voted against the repeal of the Nauvoo city charter.
The tone of the Mormons toward their non-Mormon neighbors seemed to become more defiant at this time than ever. The repeal of the Nauvoo charter, in January, 1845, unloosened their tongues. Their newspaper, the Neighbor, declared that the legislature "had no more right to repeal the charter than the United States would have to abrogate and make void the constitution of the state, or than Great Britain would have to abolish the constitution of the United States—and the man that says differently is a coward, a traitor to his own rights, and a tyrant; no odds what Blackstone, Kent or Story may have written to make themselves and their names popular, to the contrary."
The Neighbor, in the same article, thus defined its view of the situation, after the repeal:—
"Nor is it less legal for an insulted individual or community to resist oppression. For this reason, until the blood of Joseph and Hyrum Smith has been atoned for by hanging, shooting or slaying in some manner every person engaged in that cowardly, mean assassination, no Latter-Day Saint should give himself up to the law; for the presumption is that they wilt murder him in the same manner.... Neither should civil process come into Nauvoo till the United States by a vigorous course, causes the State of Missouri and the State of Illinois to redress every man that has suffered the loss of lands, goods or anything else by expulsion. ... If any man is bound to maintain the law, it is for the benefit he may derive from it.... Well, our charter is repealed; the murderers of the Smiths are running at large, and if the Mormons should wish to imitate their forefathers and fulfil the Scriptures by making it 'hard to kick against the pricks' by wearing cast steel pikes about four or five inches long in their boots and shoes to kick with, WHAT'S THE HARM?" Such utterances, which found imitation in the addresses of the leaders, and were echoed in the columns of Pratt's Prophet in New York, made it easy for their hostile neighbors to believe that the Mormons considered themselves beyond the reach of any law but their own. Some daring murders committed across the river in Iowa in the spring of 1845 afforded confirmation to the non-Mormons of their belief in church-instigated crimes of this character, and in the existence and activity of the Danite organization. The Mormon authorities had denied that there were organized Danites at Nauvoo, but the weight of testimony is against the denial. Gregg, a resident of the locality when the Mormons dwelt there, gives a fair idea of the accepted view of the Danites at that time:—
"They were bound together with oaths of the most solemn character, and the punishment of traitors to the order was death. John A. Murrell's Band of Pirates, who flourished at one time near Jackson, Tennessee, and up and down the Mississippi River above New Orleans, was never so terrible as the Danite Band, for the latter was a powerful organization, and was above the law. The band made threats, and they were not idle threats. They went about on horseback, under cover of darkness, disguised in long white robes with red girdles. Their faces were covered with masks to conceal their identity."*
* "History of Hancock County." See also "Sketches and Anecdotes
of the Old Settlers," p. 34.
Phineas Wilcox, a young man of good reputation, went to Nauvoo on September 16, 1845, to get some wheat ground, and while there disappeared completely. The inquiry made concerning him led his friends to believe that he was suspected of being a Gentile spy, and was quietly put out of the way.*
* See Lee's "Mormonism Unveiled," pp. 158-159, for accounts of
methods of disposing of objectionable persons at Nauvoo.
William Smith, the prophet's brother, contributed to the testimony against the Mormon leaders. Returning from the East, where he had been living for three years when Joseph was killed, he was warmly welcomed by the Mormon press, and elevated to the position of Patriarch, and, as such, issued a sort of advertisement of his patriarchal wares in the Times and Seasons* and Neighbor, inviting those in want of blessings to call at his residence. William was not a man of tact, and it required but a little time for him to arouse the jealousy of the leaders, the result of which was a notice in the Times and Seasons of November 1, 1845, that he had been "cut off and left in the hands of God." But William was not a man to remain quiet even in such a retreat, and he soon afterward issued to the Saints throughout the world "a proclamation and faithful warning," which filled eight and a half columns of the Warsaw Signal of October 29, 1845, in which, "in all meekness of spirit, and without anger or malice" (William possessed most of the family traits), he accused Young of instigating murders, and spoke of him in this way:—
* Vol. VI, p. 904.
"It is my firm and sincere conviction that, since the murder of my two brothers, usurpation, and anarchy, and spiritual wickedness in high places have crept into the church, with the cognizance and acquiescence of those whose solemn duty It was to guardedly watch against such a state of things. Under the reign of one whom I may call a Pontius Pilate, under the reign, I say, of this Brigham Young, no greater tyrant ever existed since the days of Nero. He has no other justification than ignorance to cover the most cruel acts—acts disgraceful to any one bearing the stamp of humanity; and this being has associated around him men, bound by oaths and covenants, who are reckless enough to commit almost any crime, or fulfil any command that their self-crowned head might give them."
William was, of course, welcomed as a witness by the non-Mormons. He soon after went to St. Louis, and while there received a letter from Orson Hyde, which called his proclamation "a cruel thrust," but urged him to return, pledging that they would not harm him. William did not accept the invitation, but settled in Illinois, became a respected citizen, and in later years was elected to the legislature. When invited to join the Reorganized Church by his nephew Joseph, he declined, saying, "I am not in sympathy, very strongly, with any of the present organized bands of Mormons, your own not excepted."
By the spring of 1845 the Mormons were deserted even by their Democratic allies, some three hundred of whom in Hancock County issued an address denying that the opposition to them was principally Whig, and declaring that it had arisen from compulsion and in self-defence. Governor Ford, anxious to be rid of his troublesome constituents, sent a confidential letter to Brigham Young, dated April 8, 1845, saying, "If you can get off by yourselves you may enjoy peace," and suggesting California as opening "a field for the prettiest enterprise that has been undertaken in modern times."
An era of the most disgraceful outrages that marked any of the conflicts between the Mormons and their opponents east of the Rocky Mountains began in Hancock County on the night of September 9, when a schoolhouse in Green Plain, south of Warsaw, in which the anti-Mormons were holding a meeting, was fired upon. The Mormons always claimed that this was a sham attack, made by the anti-Mormons to give an excuse for open hostilities, and probabilities favor this view. Straightway ensued what were known as the "burnings." A band of men, numbering from one hundred to two hundred, and coming mostly from Warsaw, began burning the houses, outbuildings, and grain stacks of Mormons all over the southwest part of the county. The owners were given time to remove their effects, and were ordered to make haste to Nauvoo, and in this way the country region was rapidly rid of Mormon settlers.*
* Gregg's "History of Hancock County," p. 374.
The sheriff of the county at that time was J. B. Backenstos, who, Ford says, went to Hancock County from Sangamon, a fraudulent debtor, and whose brother married a niece of the Prophet Joseph.* He had been elected to the legislature the year before, and had there so openly espoused the Mormon cause opposing the repeal of the Nauvoo charter that his constituents proposed to drive him from the county when he returned home. Backenstos at once took up the cause of the Mormons, issued proclamation after proclamation,** breathing the utmost hostility to the Mormon assailants, and calling on the citizens to aid him as a posse in maintaining order.
* Ford's "History of Illinois," pp. 407-408.
** For the text of five of these proclamations, see Millennial
Star, Vol. VI.
A sheriff of different character might have secured the help that was certainly his due on such an occasion, but no non-Mormon would respond to a call by Backenstos. An occurrence incidental to these disturbances now added to the public feeling. On September 16, Lieutenant Worrell, who had been in command of the guard at the jail when the Smith brothers were killed, was shot dead while riding with two companions from Carthage to Warsaw. His death was charged to Backenstos and to O. P. Rockwell,* the man accused of the attempted assassination of Governor Boggs, and both were afterward put on trial for it, but were acquitted. The sheriff now turned to the Nauvoo Legion for recruits, and in his third proclamation he announced that he then had a posse of upward of two thousand "well-armed men" and two thousand more ready to respond to his call. He marched in different directions with this force, visiting Carthage, where he placed a number of citizens under arrest and issued his Proclamation No. 4., in which he characterized the Carthage Grays as "a band of the most infamous and villanous scoundrels that ever infested any community."
* "Who was the actual guilty party may never be known. We have
lately been informed from Salt Lake that Rockwell did the deed, under
order of the sheriff, which is probably the case."—Gregg, "History of
Hancock County," p. 341.
"During the ascendency of the sheriff and the absence of the anti-Mormons from their homes," said Governor Ford,* "the people who had been burnt out of their houses assembled at Nauvoo, from whence, with many others, they sallied forth and ravaged the country, stealing and plundering whatever was convenient to carry or drive away." Thus it seems that the governor had changed his opinion about the honesty of the Mormons. To remedy the chaotic condition of affairs in the county, Governor Ford went to Jacksonville, Morgan County, where, in a conference, it was decided that judge Stephen A. Douglas, General J. J. Hardin, Attorney General T. A. McDougal, and Major W. B. Warren should go to Hancock County with such forces as could be raised, to put an end to the lawlessness. When the sheriff heard of this, he pronounced the governor's proclamation directing the movement a forgery, and said, in his own Proclamation No. 5, "I hope no armed men will come into Hancock County under such circumstances. I shall regard them in the character of a mob, and shall treat them accordingly."
*Ford's "History of Illinois," p. 410.
The sheriff labored under a mistake. The steps now taken resulted, not in a demonstration of his authority, but in the final expulsion of all the Mormons from Illinois and Iowa.