The “Anti-Bigamy Law”

Instead of granting statehood in answer to the petition of the people of Utah, Congress passed an “anti-bigamy law” in opposition to the practice of plural marriage. It was presented to the house of representatives by Justin R. Morrill of Vermont, but was instigated by Governor Harding and Judges Waite and Drake. The bill—the first of the kind to be placed on the statutes—was signed by President Lincoln, July 8, 1862. It defined plural marriage as bigamy, and made the contracting of such a marriage punishable by a fine of five hundred dollars and imprisonment for a term of five years. This law was considered by many leading attorneys and others not “Mormons,” as being unconstitutional. It was not enforced, President Lincoln’s policy being to let the “Mormons” alone. Among the features which helped to make it inoperative was the provision, aimed at the Church, forbidding religious bodies in territories to hold real estate in value to exceed fifty thousand dollars. An effort was made by Governor Harding, in 1863, to have Brigham Young punished under this law. He was taken before Judge Kinney and placed under bonds, but the grand jury failed to take action and the case was dropped.

Attempted Legislation Against the “Mormons”

The governor and two judges went even further in their desire to obtain legislation effecting the citizens of Utah. They entered into a conspiracy to have removed many powers vested in the loyal officers and place them under federal control. Among these changes they proposed that Congress limit the powers of the county courts to the probating of wills, issuing titles of administration and guardianship; place in the hands of the United States marshal the power to summon jurors as he might think proper—a thing that would have proved very disadvantageous to the Saints—and give the governor full power to appoint all the officers of the militia, and designate the days when the companies should drill. When this proposed legislation was presented in Congress and it was learned who the authors were, it caused great indignation in Utah. A mass meeting was held and the guilty officials were asked to resign, which they refused to do. A petition was sent to Washington asking for their removal and for the appointment of “good men in their stead.” A counter petition was sent from the companies of California volunteers, who were stationed at the time in the valley. While the people did not get all they asked for, the governor was removed and James Duane Doty, superintendent of Indian affairs in the territory, and a much better man, was chosen in his place.

The California Volunteers

Very soon after the departure of Johnston’s army, the people of Utah were inflicted with the presence of other troops. These were volunteers from California and Nevada, about seven hundred strong, who were detained in Salt Lake City, as they were on their way to the East to take part in the Civil War. They were under the command of Colonel (later General) Patrick Edward Connor, who greatly desired to take active part in the war. He was a man whose loyalty to the United States was of the highest order. When he was commanded to stay in Utah, he was exceedingly disappointed. Secretary of War Edward Stanton—who was extremely distrustful of the “Mormons”—stationed Colonel Connor at Salt Lake City ostensibly to guard the telegraph and mail route, but more particularly to watch the “Mormons.” Connor established his headquarters on the foothills east of Salt Lake City, naming the place Camp Douglas, in honor of Stephen A. Douglas. He was extremely prejudiced against the Latter-day Saints, and lost no occasion to manifest his bitter feelings in public or in private; so obsessed was he that “no good thing could come out of Utah.” Every word, every action of the “Mormons,” was falsely interpreted; and provocation given by him to antagonize the leaders of the Church whom he considered to be disloyal.

The Union Vedette

Under his direction an anti-“Mormon” paper edited by Captain Charles H. Hempstead was published at Camp Douglas and later in the city. It was called the Union Vedette, the mission of which was to fight “Mormonism.” Connor also attempted to establish military rule instead of civil authority, thus depriving the citizens of their rights.

Mining in Utah

To Patrick E. Connor is given credit for starting the mining industry in Utah. His motives, however, were not entirely commendable. If he is to be judged by his own words, his main purpose was not to “get gain” or to increase the circulation of the precious metals, but to cause an influx of “a large Gentile and loyal population sufficient by peaceful means and through the ballot-box to overwhelm the Mormons by mere force of numbers, and thus wrest from the Church—disloyal and traitorous to the core—the absolute and tyrannical control of temporal and civil affairs.”

He was acquainted with the fact that President Young had advised the Saints to develop the industries of agriculture and establish needful factories that they might be self-sustaining, and leave mining alone for later consideration. This advice was very wise, for in the days of pioneer life, and when the commonwealth was young, it was necessary that the people be able to support themselves. They could not live on gold and silver, but they could on the products of the soil; and they could keep warm from the spinning of wool and the manufacture of cloth out of which to make their clothing. The advice of President Young was the advice which governed the Pilgrims when they landed on the shores of America; but it seemed to be very distasteful and unpatriotic to men of little souls. All goods brought to the territory from abroad, before the advent of the railroad, had to be hauled by team upwards of a thousand miles, and with the constantly increasing population, all hands were needed to labor in producing what the people consumed. Even then, for a long time it was a difficult task, for several years were extremely lean due to the ravages of grasshoppers and crickets, and because of other obstacles unforeseen.

If the Saints had run off to develop mines, they would have sealed their own doom in the days of their pioneering. Moreover, the experience of the past, in 1849 and subsequently, when the California gold rush was on, taught them that the development of the mining industry would bring to the territory the riffraff and scum of humanity. This would mean the increase of crime and decrease of law and order.

Why the Latter-day Saints Settled in Utah

The Latter-day Saints came to the valleys of the mountains primarily to worship the Lord and to keep his commandments; also to develop a peaceful commonwealth where others of their faith might be gathered to enjoy the fruits of their labors without molestation.

The False Attitude of General Connor

The attitude of General Connor, and all who agreed with him, was basely false. Brigham Young was not opposed to the development of mines, but he was farsighted enough to understand—which many of his petty critics could not understand—that there were other duties more important and substantial, which held precedence, at least in the lives of the Latter-day Saints, in the development of the territory. It should be said to the credit of General Patrick E. Connor, who manifested so much bitterness in the early sixties, that after remaining in Utah for several years, his feelings towards the “Mormon” people greatly softened. When it did become possible for a ray of light and truth to penetrate his prejudices, he discovered that the Latter-day Saints were not such disloyal citizens after all.

Inspiration of Brigham Young

President Brigham Young was a practical man by nature, but, aided by the inspiration of the Spirit of the Lord, his wisdom in the establishment of cities, villages, and industries, was far beyond his human possibilities. On many an occasion when the settlers of a selected site had chosen the low lands near the center of the valleys, he instructed them to move higher up near the foothills; and at times against their judgment settlers were advised to move to less favorable looking land than that which they had chosen. Time has proved that their leader was possessed of the inspiration which he was entitled to receive.

Home Industries

From the very beginning of Utah’s history, President Young taught the people the necessity of establishing home industries and becoming self supporting. In these various ventures, he invariably took the lead. In the very earliest times, he advocated the cultivation of cotton in the “Dixie” land; the building of mills and factories; the harnessing of the mountain streams for power; and the development of the natural resources of the country which would be of material benefit to the people. His discourses were not confined to spiritual themes, but were ofttimes devoted to the building of roads and fences, the cultivation of the soil, the planting of vineyards and orchards, the raising of sheep and cattle, and all other useful things which would tend to encourage the members of the Church in obtaining temporal blessings, that they might live in comfort and prosperity. Had the people always followed his advice, it would have been better for them.

Plotters Against the Peace

Due to the malicious activities of many territorial officials, and the constant desire on the part of others not of the Church who came to Utah, to “civilize” and “reform” the Latter-day Saints, feelings of unfriendliness existed between members of the Church and “outsiders.” The continued attacks made by General Connor and Captain Hempstead, the editor of the Union Vedette, upon the Church and its authorities, had a tendency to increase this feeling. During, and after the close of the Civil War, Utah was infested with a set of characters who seemed determined to make trouble. The “Gentile” population at that time was about three hundred, the majority of whom were honorable citizens, but among them were to be found many bitter enemies of the Church, bent upon its destruction. Some of the latter had gone into business hoping to receive the patronage of the Latter-day Saints, but at the same time they were plotting against the Church, which they bitterly hated.

The Killing of Brassfield

To add to the unfortunate condition which divided the people, there occurred in Salt Lake City, in 1866, two shocking murders. The first of these was the killing of S. Newton Brassfield, a freighter, who came to Utah from Nevada. He induced a plural wife to forsake her husband while the husband was in the mission field. Brassfield then married the woman, the ceremony being performed by Judge Solomon P. McCurdy of the Supreme Court of Utah. It was stated on good authority that Brassfield had deserted his wife and family before he came to Utah. This charge was denied by some of his defenders but strongly affirmed by individuals who claimed to speak from personal knowledge. One evening in April, as he was entering his boarding house, he was shot and killed by some person who made his escape in the dark and was never discovered.

The Robinson Murder

The second killing was that of Dr. J. King Robinson who was decoyed from his home, one night in October, under the pretext that his professional services were needed. A short distance from his home he was set upon by a band of ruffians and severely beaten and then killed. The motive for the crime remains a mystery. Dr. Robinson had been in controversy with the city corporation over property, but the matter had been settled by the supreme court of Utah in favor of the city and could not have been the basis for the murder. It is presumed by some that his assailants did not intend to take his life, but merely administer to him a severe beating for some personal or fancied wrong; but being recognized, they determined on killing him for their protection.

According to the custom of the times, the attempt was made to fasten the responsibility for these murders upon the authorities of the Church. Such accusations were openly made by prominent attorneys at the investigation of the Robinson murder. Naturally President Young was indignant, and challenged his traducers to produce their proof. He was ready to go to court, be examined, and have the most thorough investigation made that the country could furnish. He denounced the crime as on a par with the killing of Joseph and Hyrum Smith, the Haun’s Mill massacre and the tragedy at Mountain Meadows. Rewards were offered for the arrest, by the city, the county, and by private subscription, amounting to the sum of nine thousand dollars. President Young headed the list with five hundred dollars. When the effort failed to connect the authorities of the Church with the crime, the ardor of some who had been most insistent that the guilty parties be punished, cooled considerably and they lost interest in the case.

General Sherman to Brigham Young

Following the Brassfield killing, reports were sent out through the country blaming the homicide on the “Mormon” people. General William T. Sherman, then stationed at St. Louis, wired President Brigham Young stating that “responsible officers” had informed him that four “Gentiles” had been murdered by “Mormons.” As Utah was under his military jurisdiction, he declared that he was bound to give protection to all citizens and murders must be punished and wrongs avenged, if “committed against any American citizens even in remote Utah.”

President Young’s Answer

In replying to General Sherman’s telegram, President Young thanked him for the opportunity of presenting the facts. He said, dispatches sent from Utah to the East were not reliable; there had been no such assassinations as the General had been led to believe. “On May 17, a soldier shot a gentleman named Mayfield, and a Mr. Brassfield came home and seduced a Mormon’s wife, and was shot on the street by some unknown person; but neither I nor the community at large knew any more about it than an inhabitant of St. Louis. Citizens who are not of our faith do not suffer from intimidation here. In no other communities could men pursue the course many do here without experiencing the vengeance of a vigilance committee.” President Young closed his telegram as follows: “There are a few speculators here who are anxious to make it appear that American citizens’ lives are in danger through religious fanaticism, hoping thereby to have troops sent here to make money out of contracts. Gentiles’ lives are as safe here as ‘Mormons’ and acts of violence occur more rarely in this city than any other of its size in any of the new States or Territories.”

Citizens of Utah to General Sherman

Another telegram was sent by prominent “Gentile” citizens of Utah, confirming the telegram of President Young. Among the signers were some of the leading business men and officers from Camp Douglas. General Sherman replied to President Young as follows: “Sir: Your dispatch is received and I am much gratified at its substance and spirit.”

A Proposed “Gentile” Exodus

Due to the bitterness existing in Utah, President Brigham Young counseled the “Mormon” people not to patronize business institutions which were run by the enemies of the people. This was as a matter of self-defence and preservation. The result of this counsel was that a communication from “Gentile” merchants and addressed to the Church authorities, was received in which they agreed to leave the territory on certain conditions. Their conditions were as follows: The Church would guarantee the payment of their outstanding accounts owing to them by the members of the Church, and the purchase of their merchandise, chattles, houses, improvements, etc., at a cash valuation, after a deduction of twenty-five per cent had been made from the total amount. “To the fulfilment of the above,” said they, “we hold ourselves ready at any time, to enter into negotiations, and on final arrangement being made and terms of sale complied with, we shall freely leave the Territory.”

President Young Answers the Merchants

In a signed communication dated Dec. 21, 1866, President Young declined to entertain their offer. He kindly pointed out to them that if they could secure such sales, they would make more money than merchants had ever made before, and perhaps “Mormon” merchants would like to sell out on the same kind of terms. They were at liberty to remain or go, just as they pleased; no intimidation or coercion had been used in the community to have them stop trading with any class, and no man had been ostracised because he was not of the “Mormon” faith. Every man who had dealt fairly and honestly, and confined his attention to his legitimate business, whatever his creed, had found friendship among the Latter-day Saints. “To be adverse to Gentiles, or Jews, because they are Jews,” said President Young, “is in direct opposition to the genius of our religion. It matters not what a man’s creed is ... he will receive kindness and friendship from us, and we have not the least objection to doing business with him; if in his dealings he acts in accordance with the principles of right and deport himself as a good, law-abiding citizen should.”

Attention was called to the fact that there were those doing business in the territory who for years had been the avowed enemies of the community. The disrupture and overthrow of the Church had been the object of their labors. “Missionaries of evil, there have been no arts too base, no stratagems too vile for them to use to bring about their nefarious ends,” said President Young. While soliciting the patronage of the people, from whom they drew their support, they had used their means thus derived “in the most shameless and abandoned manner,” to destroy the very people whose favor they found it to their interest to court. They had “fostered vice and vicious institutions to oppose the unanimously expressed will of the people, to increase disorder, and to change the city from a condition of peace and quietude to lawless anarchy.” The question was asked what claims such persons could have upon the patronage of the community, and what community on the earth “would be so besotted as to uphold and foster men whose aim is to destroy them.” In closing his epistle, President Young declared: “It is to oppose these men whom I have described, and to these alone that I am opposed, and I am determined to use my influence to have the citizens here stop dealing with them and deal with honorable men.”

Two days later in a discourse before the Saints, President Young said: “We advise you to pass by the shops and stores of your enemies and let them alone, but give your means into the hands of men who are honest men, honorable men, and upright men—men who will deal justly and truly with all. Shall we deal with the Jew? Yes. With those who call themselves Gentiles? Certainly. We calculate to continue to deal with them.”¹

Building of the Tabernacle

In 1867 the Salt Lake Tabernacle which was begun in 1863, was completed. It is one of the most remarkable buildings in the world. The building is elliptical in shape and is one hundred and fifty feet wide and two hundred and fifty feet in length. The roof is a self-supporting wooden structure, which was originally fastened together without nails, wooden pins and rawhide being used in lieu thereof. It rests upon buttresses of red sandstone set about twelve feet apart. The acoustic powers are marvelous. The building also contains a pipe organ which was the largest in the world, when built. The organ was originally the work of Joseph Ridges, of Salt Lake City, and was made out of native timber. Since the time of its construction it has been remodeled and kept in constant repair.

The October Conference 1867

The October Conference of the Church in 1867, was held in the new Tabernacle which was nearing completion. On this occasion one hundred and sixty-three persons were called to go and strengthen the settlements in southern Utah, and the Saints were called on to assist in the gathering of the poor from Great Britain and other foreign lands. Elder Joseph F. Smith, son of Patriarch Hyrum Smith, was called to fill a vacancy in the council of the twelve, caused by the apostasy of Amasa M. Lyman.

The Deseret Telegraph

At a special conference of the Church held April 10, 1865, it was agreed to build a telegraph line throughout the settlements in Utah. The members of the Church were called upon to assist in this worthy undertaking. Between the years 1865 and 1867, five hundred miles of line were constructed at a cost of one hundred and fifty dollars per mile. This placed the principal settlements of the territory in ready communication with Salt Lake City. Towns in Idaho and Nevada were also reached. By means of this telegraph line, the authorities of the Church —for it was a Church enterprise—were able to facilitate their business and save many miles of weary travel and great expense, in the forwarding of instructions to the people. This line remained under the control of the Church until 1900, when it was merged into the Western Union System.

Death of President Heber C. Kimball

President Heber C. Kimball, first counselor to President Brigham Young, died in Salt Lake City, June 22, 1868. He was one of the original members called into the council of the twelve, and the “father” of the British Mission. President Kimball was greatly blessed with the spirit of prophecy; was bold and fearless, and never faltered in his integrity to the truth.

At the general conference in October, George A. Smith of the council of the twelve, and cousin of the Prophet Joseph and Patriarch Hyrum Smith, was chosen and sustained to fill the vacancy in the First Presidency. Brigham Young Jr., was sustained as one of the apostles, succeeding Elder Smith in that body.

The Coming of the Railroad

Another great change in Utah was brought to pass in the completion of the trans-continental railway. The railroad, together with the telegraph which spanned the country from sea to sea, brought the people of the territory in closer communication with the outside world. Isolation of the people of the Great Basin was now a thing of the past. Under the direction of President Young, much of the grading, especially from Echo Canyon to Ogden, the most difficult part of the way, was done by members of the Church. The last spike uniting the East and the West with bands of steel, was driven at the junction of the two roads—the Central Pacific and the Union Pacific—at Promontory, Utah, May 10, 1869. There was assembled on that occasion a great concourse of people, numbering eleven hundred souls. The officials of both roads, and many leading men, including newspaper representatives from all parts of the country, had come by train from East and West to witness this wonderful epoch in our American history.

The Utah Local Lines

The trans-continental railways passed through Ogden. When it was contemplated that Salt Lake City would not be on the line, President Young remarked: “If the company which first arrives should deem it to their advantage to leave us out in the cold, we will not be so far off, but we can have a branch line for the advantage of this city.” The same day that the Union Pacific road finished laying rails in Ogden there was organized in Salt Lake City, the Utah Central Railway. This road and subsequently other local roads in Utah, were promoted by President Young and other members of the Church. In May, 1869, ground was broken, President Young removing the first earth, and the last spike on this road between Salt Lake City and Ogden was driven January 10, 1870. The Utah Central Railway connected Salt Lake City with the outside world, and proved to all people, that there was no desire on the part of the Latter-day Saints to be exclusive and isolated from their fellowmen. No longer were immigrants to come by handcart and ox-team.

Proposed Anti-“Mormon” Legislation

The unfavorable attitude of certain merchants and others towards the Church naturally resulted in a movement for self-protection. The coming of the railroad was looked upon by the enemies of the Latter-day Saints as a means by which the “redemption” of the territory from “Mormon” dominion was to be brought to pass. They declared with a feeling of delight that when Utah was connected with the outside world by rail, there would come such an influx of “Gentiles” that the “Mormon” population would be overwhelmed. There were many open threats, and that too, by officials, that when that time should come there would be instituted a crusade against the members of the Church to deprive them of their liberties. The Saints were wrongfully accused of being opposed to the coming of the railroad because they feared such a result. The fact, however, was that President Young and the presiding brethren did all in their power to have the road pass through Salt Lake City rather than Ogden. Mass meetings were held and every endeavor made to accomplish this purpose, and when it failed, President Young headed a movement, as stated, to make connection by building a railroad from Salt Lake City to Ogden.

The Wade and Cragin Bills

Nor did these individuals who opposed the Church wait for the coming of the railroad to commence their determined effort to deprive the people of their inherent rights. Appeals were made to Congress, and bills, having their origin within the territory, were presented intended to curtail the liberties of the people. In 1866 a measure was presented, known as the Wade Bill, providing for the destruction of local government in the territory. This was followed by the Cragin Bill in 1869, following the same lines, but still more drastic. The intent of these measures was to place in the hands of the governor the sole power to appoint and commission all the local officers in the territory, and remove the people from a voice in government. All juries, grand and petit, were to be selected by the United States marshal. For a “Mormon” minister to solemnize a marriage was to be a criminal act, the property of the Church, excepting twenty thousand dollars, was to be taxed, and the Church be denied from making rules and regulations respecting fellowship of its members. The governor of the territory was to become the financial head of the Church, though not a member, and the trustee-in-trust, under heavy penalty of fine and imprisonment, was required to make full and complete and annual reports to that individual accounting for “all Church properties, moneys in banks, notes, deposits with the Church,” etc. All this, and more, was contemplated in free America where “life, liberty and the pursuit of happiness” are guaranteed as inalienable rights.

The Cullom Bill

A few days later another bill just as radical in its features was presented in Congress by Shelby M. Cullom, of Illinois, and was substituted for the Cragin Bill by consent of Mr. Cragin. This measure was prepared by Robert N. Baskin of Salt Lake City, one of the most bitter and inconsiderate enemies ever arrayed against the Church. Fortunately for the Latter-day Saints, none of these measures were at the time enacted into law.

Co-operation for Defense

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.”

“The New Movement”

In the fall of 1869 a number of prominent elders were excommunicated for apostasy, by the high council of the Salt Lake Stake. Among the number were William S. Godbe, Elias L.T. Harrison, Eli B. Kelsey, and later Henry W. Lawrence, Thomas B.H. Stenhouse and others. Mr. Godbe was a merchant, and a prominent member of one of the quorums of Seventy as was also Mr. Harrison, whose business was that of an architect. Eli B. Kelsey had performed good and faithful service in the mission field abroad, until through immoral transgression he lost the spirit of the work. These men had become disaffected for various causes and now opposed many of the policies of President Young. They accused him of trying to set up in the Church a “Young dynasty,” and of being guilty of “one man power,” and they rebelled against his teaching regarding the opening of the mines and the establishment of mercantile institutions. Mr. Harrison, a gifted writer, had been editing the Utah Magazine which now became the organ of the disaffected brethren. These men still claimed to believe in much of “Mormonism” but centered their attack on President Young, publishing articles reflecting upon him by comparison and innuendo. At first they declared they would set up an organization of their own—a new Church—retaining all the good features of “Mormonism” and discarding all that were bad. A presiding officer and apostles were to be chosen, and the Church was to be “redeemed” from the sad condition into which these disaffected persons claimed it had fallen. This attempt at “reformation” is known in history as “the New Movement,” or the “Godbeite Movement,” because of the prominent part William S. Godbe played in it; but they called it “The Church of Zion.” For a time they held meetings in the Thirteenth Ward, by permission of President Young; but the organization which was without a head, and as Elder Whitney says, “with very little body,” soon passed away.

Organization of the Liberal Party

Desiring some organization in which “Mormonism” might be opposed, these excommunicated members joined with the anti-“Mormons” of the territory in the formation of a political party, the object of which was to fight the Church. “The Liberal Political Party,” as it was called, was organized in February, 1870. From that time forth until the organization was dissolved in the nineties, it carried on an unscrupulous warfare against the Church. Those who controlled its destiny were guilty of the most bitter and relentless actions that could be imagined. Misrepresentation, falsehood and deceit were the chief weapons of attack; and by such methods the name of the Church was maligned and its officers placed in a false light before the world. The history of this political organization is almost without a parallel, at least nothing like it has ever occurred elsewhere in free republican America; only as it has been produced by those opposed to the Church of Jesus Christ of Latter-day Saints in these valleys of the mountains. Nothing like it would be tolerated anywhere else in all the world.

The Salt Lake Tribune

In January, 1870, the “Godbeites” commenced publishing a paper which they called the Mormon Tribune; it was the Utah Magazine, transformed, and was published in the interest of their movement. Dropping the word “Mormon” it became the organ of the Liberal Party, and the following year passed into other hands more vicious. “Its only principle, apparently, was hatred of everything Mormon,” writes Historian Whitney, “in pursuance of which it spared neither age, sex nor condition; emptying the vials of its venom upon all who dared to differ from it, misrepresenting their motives, assailing their characters, and libeling and lampooning both the living and the dead. Its columns were not only filled habitually with falsehood, but often with vulgar and obscene scandals. Many who helped to sustain the paper either from sympathy with its assaults upon Mormonism, or from fear of being abused by it and called ‘Jack-Mormons’ if they withheld their support, were careful to have it delivered at their down-town offices, and would not have it in their homes for their wives and daughters to read, so filthy at times were its contents. The Nauvoo Expositor was holy writ compared with the Salt Lake Tribune.³ It had been justly said of this sheet that it was “brought into the world to lie and was true to its mission.”

Notes