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

by William Alexander Linn

The first members of the Utah commission appointed under the Edmunds law were Alexander Ramsey of Minnesota, A. B. Carleton of Indiana, A. S. Paddock of Nebraska, G. L. Godfrey of Iowa, and J. R. Pettigrew of Arkansas, their appointments being dated June 23, 1882.

The officers of the church and the Mormons as a body met the new situation as aggressively as did Brigham Young the approach of United States troops. Their preachers and their newspapers reiterated the divine nature of the "revelation" concerning polygamy and its obligatory character, urging the people to stand by their leaders in opposition to the new laws. The following extracts from "an Epistle from the First Presidency, to the officers and members of the church," dated October 6, 1885, will sufficiently illustrate the attitude of the church organization:—"The war is openly and undisguisedly made upon our religion. To induce men to repudiate that, to violate its precepts, and break its solemn covenants, every encouragement is given. The man who agrees to discard his wife or wives, and to trample upon the most sacred obligations which human beings can enter into, escapes imprisonment, and is applauded: while the man who will not make this compact of dishonor, who will not admit that his past life has been a fraud and a lie, who will not say to the world, 'I intended to deceive my God, my brethren, and my wives by making covenants I did not expect to keep,' is, beside being punished to the full extent of the law, compelled to endure the reproaches, taunts, and insults of a brutal judge....

"We did not reveal celestial marriage. We cannot withdraw or renounce it, God revealed it, and he has promised to maintain it and to bless those who obey it. Whatever fate, then, may threaten us, there is but one course for men of God to take; that is, to keep inviolate the holy covenants they have made in the presence of God and angels. For the remainder, whether it be life or death, freedom or imprisonment, prosperity or adversity, we must trust in God. We may say, however, if any man or woman expects to enter into the celestial kingdom of our God without making sacrifices and without being tested to the very uttermost, they have not understood the Gospel....

"Upward of forty years ago the Lord revealed to his church the principle of celestial marriage. The idea of marrying more wives than one was as naturally abhorrent to the leading men and women of the church, at that day, as it could be to any people. They shrank with dread from the bare thought of entering into such relationship. But the command of God was before them in language which no faithful soul dare disobey, 'For, behold, I reveal unto you a new and everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant, and be permitted to enter into my glory.'... Who would suppose that any man, in this land of religious liberty, would presume to say to his fellow-man that he had no right to take such steps as he thought necessary to escape damnation? Or that Congress would enact a law which would present the alternative to religious believers of being consigned to a penitentiary if they should attempt to obey a law of God which would deliver them from damnation?"

There was a characteristic effort to evade the law as regards political rights. The People's Party (Mormon), to get around the provision concerning the test oath for voters, issued an address to them which said: "The questions that intending voters need therefore ask themselves are these: Are we guilty of the crimes of said act; or have we THE PRESENT INTENTION of committing these crimes, or of aiding, abetting, causing or advising any other person to commit them. Male citizens who can answer these questions in the negative can qualify under the laws as voters or office-holders."

Two events in 1885 were the cause of so much feeling that United States troops were held in readiness for transportation to Utah. The first of these was the placing of the United States flag at half mast in Salt Lake City, on July 4, over the city hall, county court-house, theatre, cooperative store, Deseret News office, tithing office, and President Taylor's residence, to show the Mormon opinion that the Edmunds law had destroyed liberty. When a committee of non-Mormon citizens called at the city hall for an explanation of this display, the city marshal said that it was "a whim of his," and the mayor ordered the flag raised to its proper place.

In November of that year a Mormon night watchman named McMurrin was shot and severely wounded by a United States deputy marshal named Collin. This caused great feeling, and there were rumors that the Mormons threatened to lynch Collin, that armed men had assembled to take him out of the officers' hands, and that the Mormons of the territory were arming themselves, and were ready at a moment's notice to march into Salt Lake City. Federal troops were held in readiness at Eastern points, but they were not used. The Salt Lake City Council, on December 8, made a report denying the truth of the disquieting rumors, and declaring that "at no time in the history of this city have the lives and property of its non-Mormon inhabitants been more secure than now."

The records of the courts in Utah show that the Mormons stood ready to obey the teachings of the church at any cost. Prosecutions under the Edmunds law began in 1884, and the convictions for polygamy or unlawful cohabitation (mostly the latter) were as follows in the years named: 3 in 1884, 39 in 1885, 112 in 1886, 214 in 1887, and 100 in 1888, with 48 in Idaho during the same period. Leading men in the church went into hiding—"under ground," as it was called—or fled from the territory. As to the actual continuance of polygamous marriages, the evidence was contradictory. A special report of the Utah Commission in 1884 expressed the opinion that there had been a decided decrease in their number in the cities, and very little decrease in the rural districts. Their regular report for that year estimated the number of males and females who had entered into that relation at 459. The report for 1888 stated that the registration officers gave the names of 29 females who, they had good reason to believe, had contracted polygamous marriages since the lists were closed in June, 1887. As late as 1889 Hans Jespersen was arrested for unlawful cohabitation. As his plural marriage was understood to be a recent one, the case attracted wide attention, since it was expected to prove the insincerity of the church in making the protest against the Edmunds law principally on the ground that it broke up existing families. Jespersen pleaded guilty of adultery and polygamy, and was sentenced to imprisonment for eight years. In making his plea he said that he was married at the Endowment House in Salt Lake City, that he and his wife were the only persons there, and that he did not know who married them. His wife testified that she "heard a voice pronounce them man and wife, but didn't see any one nor who spoke." * Such were some of the methods adopted by the church to set at naught the law.

* Report of the Utah Commission for 1890, p. 23.

But along with this firm attitude, influences were at work looking to a change of policy. During the first year of the enforcement of the law it was on many sides declared a failure, the aggressive attitude of the church, and the willingness of its leaders to accept imprisonment, hiding, or exile, being regarded by many persons in the East as proof that the real remedy for the Utah situation was yet to be discovered. The Utah Commission, in their earlier reports, combated this idea, and pointed out that the young men in the church would grow restive as they saw all the offices out of their reach unless they took the test oath, and that they "would present an anomaly in human nature if they should fail to be strongly influenced against going into a relation which thus subjects them to political ostracism, and fixes on them the stigma of moral turpitude." How wide this influence was is seen in the political statistics of the times. When the Utah Commission entered on their duties in August, 1882, almost every office in the territory was held by a polygamist. By April, 1884, about 12,000 voters, male and female, had been disfranchised by the act, and of the 1351 elective officers in the territory not one was a polygamist, and not one of the municipal officers of Salt Lake City then in office had ever been "in polygamy."