The Awakening of the Desert

by Julius Charles Birge

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

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

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

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

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

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

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

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

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

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