The Story of the Mormons, from the Date of Their Origin to the Year 1901

by William Alexander Linn

* Millennial Star, Vol. XII, p. 350.

This is not the place in which to tell the story of that rush of the gold seekers. The clerk at Fort Laramie reported, "The total number of emigrants who passed this post up to June 10, 1850, included 16,915 men, 235 women, 242 children, 4672 wagons, 14,974 horses, 4641 mules, 7475 oxen, and 1653 cows." A letter from Sacramento dated September 10, 1850, gave this picture of the trail left by these travellers: "Many believed there are dead animals enough on the desert (of 45 miles) between Humboldt Lake and Carson River to pave a road the whole distance. We will make a moderate estimate and say there is a dead animal to every five feet, left on the desert this season. I counted 153 wagons within a mile and a half. Not half of those left were to be seen, many having been burned to make lights in the night. The desert is strewn with all kinds of property—tools, clothes, crockery, harnesses, etc."

Naturally, in this rush for sudden riches, many a Mormon had a desire to join. A dozen families left Utah for California early in 1849, and in March, 1851, a company of more than five hundred assembled in Payson, preparatory to making the trip. Here was an unexpected danger to the growth of the Mormon population, and one which the head of the church did not delay in checking. The second General Epistle, dated October 12, 1849,* stated that the valley of the Sacramento was unhealthy, and that the Saints could do better raising grain in Utah, adding, "The true use of gold is for paving streets, covering houses, and making culinary dishes, and when the Saints shall have preached the Gospel, raised grain, and built up cities enough, the Lord will open up the way for a supply of gold, to the perfect satisfaction of his people."

* Millennial Star, Vol. XII, p. 119.

Notwithstanding this advice, a good many Mormons acted on the idea that the Lord would help those who helped themselves, and that if they were to have golden culinary dishes they must go and dig the gold. Accordingly, we find the third General Epistle, dated April 12, 1850, acknowledging that many brethren had gone to the gold mines, but declaring that they were counselled only "by their own wills and covetous feelings," and that they would have done more good by staying in the valley. Young did not, however, stop with a mere rebuke. He proposed to check the exodus. "Let such men," the Epistle added, "remember that they are not wanted in our midst. Let such leave their carcasses where they do their work; we want not our burial grounds polluted with such hypocrites." Young was quite as plain spoken in his remarks to the General Conference that spring, naming as those who "will go down to hell, poverty-stricken and naked," the Mormons who felt that they were so poor that they would have to go to the gold mines.* Such talk had its effect, and Salt Lake Valley retained most of its population.

* Millennial Star, Vol. XII, p. 274,

The progress of the settlement received a serious check some years later in the failure of the crops in 1855, followed by a near approach to a famine in the ensuing winter. Very little reference to this was made in the official church correspondence, but a picture of the situation in Salt Lake City that winter was drawn in two letters from Heber C. Kimball to his sons in England.* In the first, written in February, he said that his family and Brigham Young's were then on a ration of half a pound of bread each per day, and that thousands had scarcely any breadstuff at all. Kimball's family of one hundred persons then had on hand about seventy bushels of potatoes and a few beets and carrots, "so you can judge," he says, "whether we can get through until harvest without digging roots." There were then not more than five hundred bushels of grain in the tithing office, and all public work was stopped until the next harvest, and all mechanics were advised to drop their tools and to set about raising grain. "There is not a settlement in the territory," said the writer, "but is also in the same fix as we are. Dollars and cents do not count in these times, for they are the tightest I have ever seen in the territory of Utah." In April he wrote: "I suppose one-half the church stock is dead. There are not more than one-half the people that have bread, and they have not more than one-half or one quarter of a pound a day to a person. A great portion of the people are digging roots, and hundreds and thousands, their teams being dead, are under the necessity of spading their ground to put in their grain." The harvest of 1856 also suffered from drought and insects, and the Deseret News that summer declared that "the most rigid economy and untiring, well-directed industry may enable us to escape starvation until a harvest in 1857, and until the lapse of another year emigrants and others will run great risks of starving unless they bring their supplies with them." The first load of barley brought into Salt Lake City that summer sold for $2 a bushel.

* Ibid., Vol. XVIII, pp. 395-476.

The first building erected in Salt Lake City in which to hold church services was called a tabernacle. It was begun in 1851, and was consecrated on April 6, 1852. It stood in Temple block, where the Assembly Hall now stands, measuring about 60 by 120 feet, and providing accommodation for 2500 people. The present Tabernacle, in which the public church services are held, was completed in 1870. It stands just west of the Temple, is elliptical in shape, and, with its broad gallery running around the entire interior, except the end occupied by the organ loft and pulpit, it can seat about 9000 persons. Its acoustic properties are remarkable, and one of the duties of any guide who exhibits the auditorium to visitors is to station them at the end of the gallery opposite the pulpit, and to drop a pin on the floor to show them how distinctly that sound can be heard.

The Temple in Salt Lake City was begun in April, 1853, and was not dedicated until April, 1893. This building is devoted to the secret ceremonies of the church, and no Gentile is ever admitted to it. The building, of granite taken from the near-by mountains, is architecturally imposing, measuring 200 by 100 feet. Its cost is admitted to have been about $4,000,000. The building could probably be duplicated to-day for one-half that sum. The excuse given by church authorities for the excessive cost is that, during the early years of the work upon it, the granite had to be hauled from the mountains by ox teams, and that everything in the way of building material was expensive in Utah when the church there was young. The interior is divided into different rooms, in which such ceremonies as the baptism for the dead are performed; the baptismal font is copied after the one that was in the Temple at Nauvoo.