The attitude of local anti-“Mormons,” coupled with the proposed unfavorable and inhuman legislation, naturally drove the members of the Church closer together. It was proposed in self-protection that there be organized throughout the various settlements a chain of co-operative stores, and that the people trade with each other rather than with their enemies. And if the proposed threats were to be fulfilled, the enemies of the Church who came to Utah to do business would have to bring their customers with them, for the Saints would not patronize them. Based upon this proposition a parent institution was established in Salt Lake City, in which all the “Mormon” people were invited to take stock. This commercial house, known as Zion’s Co-operative Mercantile Institution, opened its doors for business in 1869, and the following year was incorporated. In a circular announcing their intentions it was stated by the brethren that they were “convinced of the impolicy of leaving the trade and commerce of the territory to the conduct of strangers,” and therefore “it was advisable that the people of Utah should become their own merchants” and “unite in a system of co-operation for the transaction of their own business.” In this way there could be a consolidation of the mercantile stores in which all the people might be interested, and receive their merchandise based on a small margin of profit. Branches were established in nearly every settlement and were beneficial to the people while that condition lasted.

A Change of Feeling

Fortunately there has been a change of feeling in the land and the necessity for such a movement has departed. However, while the full object of the co-operative movement was not accomplished it was a factor for the leveling of prices and the destruction of what has been spoken of so commonly in later years—the “profiteer.” Before the advent of this great institution there were merchants in the land who endeavored from time to time to “corner the market” on certain necessities, and then charge exorbitant prices for their goods. This, of course, could not be accomplished when a large institution, established in the interests of the people, endeavored to protect their interests. The principle of co-operation, no matter where applied, is right, and should be encouraged; but many of these local institutions passed out of existence through the lack of interest on the part of many of the people, who disposed of their stock to other and more enterprising individuals, until the system was destroyed.[2]

Protest of “Mormon” Women Against Legislation

Early in January, 1870, a number of meetings were held by the women in various communities in protest against the pending legislation (the Cragin and Cullom bills) in Congress affecting “Mormonism.” On the 13th of the month a mass meeting of several thousand “Mormon” women was held in the tabernacle. Great enthusiasm pervaded the gathering. While they opposed all the features of the anti-“Mormon” legislation, their action was principally in protest against the measures, and the remarks of would-be reformers, in which the women of the Church were spoken of as being “down-trodden” and “degraded” by their husband-oppressors. Sarah M. Kimball, president of the Relief Society of the Fifteenth Ward, presided at the meeting. Stating the object of the gathering she said, “We are not here to advocate woman’s rights, but man’s rights. The bill in question would not only deprive our fathers, husbands and brothers of the privilege bequeathed to citizens of the United States, but it would also deprive us, as women, of the privilege of selecting our husbands, and against this we unqualifiedly protest.” Similar remarks of protest were made by several prominent women and a set of resolutions were unanimously and enthusiastically adopted; among them the following:

“Resolved, That we, the ladies of Salt Lake City, in mass-meeting assembled, do manifest our indignation, and protest against the bill before Congress, known as ‘the Cullom Bill,’ also the one known as ‘the Cragin Bill,’ and all similar bills, expressions and manifestoes.

“Resolved, That we consider the above named bills foul blots on our national escutcheon—absurd documents—atrocious insults to the honorable executive of the United States Government, and malicious attempts to subvert the right of civil and religious liberty. . . .

“Resolved, That we acknowledge the institutions of the Church of Jesus Christ of Latter-day Saints as the only reliable safeguard of female virtue and innocence; and the only sure protection against the fearful sin of prostitution, and its attendant evils, now prevalent abroad, and as such, we are and shall be united with our brethren in sustaining them against each and every encroachment.”

Many other meetings of this nature were held in other settlements in protest against the passage of these bills, which caused great surprise and astonishment throughout the nation.

Woman Suffrage

According to the doctrines of the Church, woman has always been granted the privilege of a voice in the affairs of the organization. All matters of importance as well as the sustaining of the various officers, are regularly presented to the membership—women and men alike—for their suffrage, or vote. The Church gave to its women the first exclusively women’s organization in all the world; and it was representatives of this organization in mass-meeting assembled, who entered their vigorous protest against the pending legislation which was intended to affect them seriously in their lives.

Within about one month from the time of this meeting of protest, the legislature of Utah passed an act granting to the women of the territory the right of franchise which became a law by the approval of Acting Governor S. A. Mann. Such privileges granted to the women had previously been proposed by those opposed to “Mormonism,” who thought that the women were oppressed and this would be a means of redeeming them from “the galling yoke” under which they were “oppressed.”