——"O Nourmahal!Thou loveliest, dearest of them all;The one whose smile shone out aloneAmidst a world, the only oneWhose light, among so many lights,Was like that star, on starry nights,The seaman singles from the sky,To steer his bark forever by!"
——"O Nourmahal!Thou loveliest, dearest of them all;The one whose smile shone out aloneAmidst a world, the only oneWhose light, among so many lights,Was like that star, on starry nights,The seaman singles from the sky,To steer his bark forever by!"
——"O Nourmahal!
Thou loveliest, dearest of them all;
The one whose smile shone out alone
Amidst a world, the only one
Whose light, among so many lights,
Was like that star, on starry nights,
The seaman singles from the sky,
To steer his bark forever by!"
Emeline is tall and graceful; with mild, violet eyes, fair hair, inclined to curl. She has long been the favorite of the Prophet,—the light of his eyes, and the joy of his heart.
Mr. and Mrs. Free, her father and mother, were opposed to polygamy, and Brigham went one day to convince them of their error. The beautiful Emeline was the first he sought to win, and he argued and expounded the new doctrine with wonderful zeal and fervor. At length the parents were convinced. The Prophet of the Lord stepped up to Emeline, laid his saintly hand upon her shoulder, and said, in fervid accents, "Emeline, will you be my wife?" "Yes, sir," was the reply. This was their courtship. She at once became the favorite, and many a heart grew sad when she became an inmate of the Harem.
Brigham distinguished her in every way; gave her better rooms than the rest, and servants to wait upon her. She grew to love him, and obtained a powerful influence over him. There is no weapon so powerful as a woman's tears. This Emeline believed, and often acted upon, to bring back her truant lover, when she thought too much attention was paid to others. Finally, so great became the jealousy of the other wives, that the husband of these contending fair ones constructed a private hall leading from his office to Emeline's room, that he might visit her without observation or constraint. He devoted himself to her exclusively, and she reigned supreme over the sisters. She received her company in the grand saloon; she occupied the seat of honor at the table, at the right hand of her husband. In short, she was the mistress of the Harem.
At that time the most of the women did their own work, and stayed in their own rooms, so that there was but little communication with each other. She has eight children, but is still a young-looking woman.
But, alas! "the course of true love never did run smooth," and Emeline was doomed to have a rival. When the Prophet "took" Amelia, his last love, poor Emeline was heart-broken. She was taken very sick, and her life was, for a long time, despaired of. From her "sisters" she received no sympathy. The bitter cup which they had been obliged to drink, was now commended to her own lips. From the confiding and happy wife, she has become the rejected and suffering mistress, and must now drag out the remainder of her days a faded, cast-off woman. And Amelia, the present queen, what of her? She too, will soon take her place by the side of Emeline and Mary Ann. Other and younger women will take the place she now occupies, and in their turn be cast off, to suffer with her.
"Proxy Women."
This is a very common term in Utah, and signifies that a woman is married to one man for "time," and sealed toanother for eternity. All her children belong to the man to whom she is sealed, no matter which may be their father, or whether the mother ever married the celestial husband "in time." This is a refinement upon the Jewish doctrine, which required a man to "raise up children to his dead brother."
Of this class of women Brigham Young has four, all of whom, while they live with him for "time," are sealed to Joseph Smith for eternity, and to Joseph must they be delivered over, with their children, in the first resurrection.
"Miss"Eliza Roxy Snowis of middling stature, dark hair, well silvered with gray; dark eyes, noble intelligent countenance, and quiet and dignified in manner. She is the most intellectual of the women.
Her literary taste and acquirements are good, and she has composed some very creditable hymns for the church of which she is a conscientious and devoted member. A volume of her poems has also been published, some of which evince genius of a high order.
She is quite exclusive in her tastes, and associates but little with the "women." She occupies a small room on the third floor of the Harem, about twelve by fifteen feet in size. A neat carpet covers the floor; a common bedstead occupies one corner. There are some oak chairs grained, with crochet covers, white window-curtains and bed-spread, her "own handiwork." Behind the door is a neat little wardrobe. On a shelf over the window, stands a vase of artificial flowers. A stand, covered with books, usually occupies the centre of the room, and these articles, with a neat little stove, make up the furniture.
This is thehomeof "the sweet singer of Israel." She has cast the charm of her genius over the rude materials, and there is an air of neatness, comfort, and refinement about her little sanctum which is not apparent in any other portion of the house. Here she receives and entertains her company. She occupies her time chiefly in writing, and in needle-work. She is highly respected by the family, whocall her "one of the nobles of the earth." When tired of writing and study, she walks out and visits her friends. If any one is sick in the house she looks after the invalid, and shows every kindness and attention. She soothes the afflicted, and cares for the infirm and aged. She and Zina D. Huntington are the most lady-like and accomplished of the wives.
The following verses, written by Miss Eliza R. Snow, will show her style as well as the religious fervor and fanaticism for which she is remarkable.
[For theDeseret News.]"The Ladies of Utah to the Ladies of the United States Camp, in a Crusade against the Mormons.BY MISS E. R. SNOW.Why are you in these mountains,Exposed to frosts and snows?Far from your sheltering houses,From comfort and repose?Has cruel persecution,With unrelenting hand,Thrust you from home and kindred,And from your native land?Have you been robbed and plundered,Till you are penniless,And then in destitutionDriven to the wilderness?No, no; you've joined a crusadeAgainst the peace of thoseDriven to these distant valleysBy cruel, murderous foes.Amid the dreary desert,Where hideous red men roam;Where beasts of prey were howling,We've made ourselves a home.Can woman's heart be callous,And made of flint and steel?Perhaps you'll learn to pity,When you are made tofeel.Should sickness prey upon you,And children cry for bread,With bitter self-reproachesYou'll rue the path you tread.We love with purest feelings,Our husbands, children, friends;We've learned to prize the blessingsWhich God in mercy sends.We have the ancient orderTo us by prophets given;And here we have the patternAs things exist in Heaven.We'd fain from human sufferingEach barbéd arrow draw,But yet self-preservationIs God's and Nature's law.The Scriptures are fulfilling,The spoiler's being spoiled;All Satan's foul devices'Gainst Zion will be foiled.Great Salt Late City, Oct. 13, 1857."
[For theDeseret News.]
"The Ladies of Utah to the Ladies of the United States Camp, in a Crusade against the Mormons.
BY MISS E. R. SNOW.
Why are you in these mountains,Exposed to frosts and snows?Far from your sheltering houses,From comfort and repose?Has cruel persecution,With unrelenting hand,Thrust you from home and kindred,And from your native land?Have you been robbed and plundered,Till you are penniless,And then in destitutionDriven to the wilderness?No, no; you've joined a crusadeAgainst the peace of thoseDriven to these distant valleysBy cruel, murderous foes.Amid the dreary desert,Where hideous red men roam;Where beasts of prey were howling,We've made ourselves a home.Can woman's heart be callous,And made of flint and steel?Perhaps you'll learn to pity,When you are made tofeel.Should sickness prey upon you,And children cry for bread,With bitter self-reproachesYou'll rue the path you tread.We love with purest feelings,Our husbands, children, friends;We've learned to prize the blessingsWhich God in mercy sends.We have the ancient orderTo us by prophets given;And here we have the patternAs things exist in Heaven.We'd fain from human sufferingEach barbéd arrow draw,But yet self-preservationIs God's and Nature's law.The Scriptures are fulfilling,The spoiler's being spoiled;All Satan's foul devices'Gainst Zion will be foiled.
Why are you in these mountains,Exposed to frosts and snows?Far from your sheltering houses,From comfort and repose?
Why are you in these mountains,
Exposed to frosts and snows?
Far from your sheltering houses,
From comfort and repose?
Has cruel persecution,With unrelenting hand,Thrust you from home and kindred,And from your native land?
Has cruel persecution,
With unrelenting hand,
Thrust you from home and kindred,
And from your native land?
Have you been robbed and plundered,Till you are penniless,And then in destitutionDriven to the wilderness?
Have you been robbed and plundered,
Till you are penniless,
And then in destitution
Driven to the wilderness?
No, no; you've joined a crusadeAgainst the peace of thoseDriven to these distant valleysBy cruel, murderous foes.
No, no; you've joined a crusade
Against the peace of those
Driven to these distant valleys
By cruel, murderous foes.
Amid the dreary desert,Where hideous red men roam;Where beasts of prey were howling,We've made ourselves a home.
Amid the dreary desert,
Where hideous red men roam;
Where beasts of prey were howling,
We've made ourselves a home.
Can woman's heart be callous,And made of flint and steel?Perhaps you'll learn to pity,When you are made tofeel.
Can woman's heart be callous,
And made of flint and steel?
Perhaps you'll learn to pity,
When you are made tofeel.
Should sickness prey upon you,And children cry for bread,With bitter self-reproachesYou'll rue the path you tread.
Should sickness prey upon you,
And children cry for bread,
With bitter self-reproaches
You'll rue the path you tread.
We love with purest feelings,Our husbands, children, friends;We've learned to prize the blessingsWhich God in mercy sends.
We love with purest feelings,
Our husbands, children, friends;
We've learned to prize the blessings
Which God in mercy sends.
We have the ancient orderTo us by prophets given;And here we have the patternAs things exist in Heaven.
We have the ancient order
To us by prophets given;
And here we have the pattern
As things exist in Heaven.
We'd fain from human sufferingEach barbéd arrow draw,But yet self-preservationIs God's and Nature's law.
We'd fain from human suffering
Each barbéd arrow draw,
But yet self-preservation
Is God's and Nature's law.
The Scriptures are fulfilling,The spoiler's being spoiled;All Satan's foul devices'Gainst Zion will be foiled.
The Scriptures are fulfilling,
The spoiler's being spoiled;
All Satan's foul devices
'Gainst Zion will be foiled.
Great Salt Late City, Oct. 13, 1857."
This is given not as a fair specimen of her poetry, for she has written much better, but to illustrate how completely she was devoted to the interests of her people at that exciting period of their history.
Zina D. Huntington Jacobsis of large form, well proportioned, high forehead, with light hair and eyes. She is of a melancholy temperament, as is plainly indicated by the expression of her countenance. She has three children, and has charge of the children of Clara Chase.
Zina has some literary ability, and sometimes writes poetry. She has a special office in the family, which is to act as governess for all the young ladies, accompanying them in their attendance to singing-schools and other public places. Zina came to Utah with her husband, Dr. Jacobs. Young became attached to her, sent the Doctor on a mission, and in his absence appropriated to himself the wife and children. Dr. Jacobs is still in California, and is an "apostate." Zina stands in great awe of Brigham, who treats her with marked coldness and neglect.
Amelia Partridgeis rather tall, with a fine form, black hair, dark eyes, dark complexion, sweet expression of countenance, and very mild and amiable in disposition. She and her sister Eliza had been servants in the family of Joseph Smith, in Nauvoo.
Amelia has four children, to whom she is devotedly attached. She is a kind and gentle mother, patient and forgiving,—one of the excellent ones of earth. She takes but little interest in family matters, outside of the circle of her own children.
Mrs. Augusta Cobbis a native of Massachusetts, and formerly resided in Boston. She is a large, fine-looking person,—dark hair, gray eyes, and clear complexion. She is very stylish in appearance, and of dignified demeanor. She was converted to Mormonism at Boston, fifteen years ago, left her husband and a very interesting family of children, and with one little girl, Charlotte, came to Utah, and took up her residence at the Harem, as a plural wife of Brigham Young.
She is high-spirited and imperious. She once returned to her family in Boston, and remained two years, but was too deeply involved in the meshes of Mormonism to be satisfied away from Zion, and again returned to Salt Lake. She now lives in a neat little cottage near the Lion House, and is supported by Young. Her son, James Cobb, after finishing his course of study in the East, came to Salt Lake, and after some years, through the influence of his mother, joined thechurch. Previous to becoming a Mormon, he expressed much anxiety about his mother and sister Charlotte,—now an interesting young lady,—and used many arguments and entreaties to induce them to leave, but finally himself yielded to the seductive influences which surrounded him.
Charlotte at one time enjoyed the proud title of "the belle of Salt Lake." She has steadfastly opposed polygamy, and hence has remained unmarried.
Mrs. Smithis an elderly woman, who admired Brother Brigham very much, and desired to be sealed to him, to insure her salvation. Young did not reciprocate her sentiments toward him, but compromised the matter by sealing her to Joseph Smith for eternity, and to himself for time. After this ceremony had been performed, he committed her to the care of the Bishop of the ward, directing him to support her.
There are many of this class of women in the Territory.
Clara Chase, the Maniac.
This woman was of medium height, dark hair and eyes, rather sullen expression of countenance, low forehead, and her features indicative of deep-seated melancholy. When Young married her, he treated her with marked consideration. He assigned to her an elegant apartment, in which hung the only oil-painting of himself. She from the first distrusted the principle of polygamy, and had many misgivings of conscience in regard to her course in marrying the Prophet.
For a time she lived in this way, in a strait between two opinions. When her husband treated her kindly, she tried to be happy, but when he was cold and unfeeling toward her, she was driven well-nigh to desperation. In the mean time she had four children, two of whom are now living. They are bright and intelligent girls, fourteen and sixteen years of age.
As she approached her fourth confinement, her fits ofremorse became more frequent and more terrible. She reproached herself with having committed theunpardonable sin. Her condition was truly pitiable. During her sickness Brigham treated her with such coldness and neglect, that she became actually insane, and raved incessantly.—"Oh, I have committed the unpardonable sin! Oh, warn my poor children not to follow my bad example. I am going to hell. Brigham has caused it. He has cursed me, and I shall soon be there. Oh! do not any of you go into polygamy. It will curse you, and damn your souls eternally." When her husband appeared, she cursed him as the author of her destruction.
The "President" and his two "counsellors" "laid hands" on her, but all of no avail. Dr. Sprague, the family physician, was sent for; but her poor wrecked spirit would no longer abide where it had suffered so much, and she died a raving maniac.
Amelia, or the Last Love.
Amelia Folsomis a native of Portsmouth, N. H. She is tall, and well formed, with light hair and gray eyes, and regular features. She is quite pale, owing to ill health. Has but little refinement of manner. When at the theatre, sitting in the King's box, with her husband, the observed of all observers, she may be seen eating apples, throwing the skins about, chatting with Brigham, and occasionally levelling her glass at some one in the assembly.
She plays and sings, but with indifferent skill and taste. She was, for a long time, unwilling to marry the President, but he continued his suit with a pertinacity worthy a better cause, and by repeated promises of advancement made to herself and her parents, finally succeeded. For several months he had urged his suit, during which time his carriage might be seen, almost any day, standing at her father's door, for hours at a time. He told her she was created expressly for himself, and could marry no one else on pain of everlastingdestruction. She plead, protested, and wept, but he persevered, and at length, when all other arguments failed, he told her he had received a special revelation from Heaven on the subject. She had always believed in Mormonism, and had been taught to have faith in revelation. "Amelia," he said, "you must be my wife; God has revealed it to me. You cannot be saved by any one else. If you will marry me, I will save you, and exalt you to be a queen in the celestial world, but if you refuse, you will be destroyed, both soul and body."
The poor girl believed this hellish impostor, and yielding to his wishes, became his wife. For several months after her marriage, Amelia was sad and dejected, but of late she has rallied, and now appears the gayest of the gay. This marriage took place on the 29th day of January, 1863,—more than six months after the passage by Congress of the anti-polygamy law,—and was public and notorious. Here was perpetrated in one act, the double crime of destroying forever the happiness of a young lady and setting before his people the example of an open violation of a law of the land. Yet for both crimes he goes unpunished, and continues to sit in his chair of state, clothed in authority and power, not only the wonder, but the admiration, of thousands outside of the Mormon Church!
Amelia is evidently living under constraint, and acting an assumed character. She is playing therôleof a happy wife, with a breaking heart. At the time of her marriage, her heart had been given to another, to whom she should have been married. That she compromised her character, in marrying Young under the circumstances, is a fact too notorious to be concealed,—and this connection has brought more odium upon polygamy than any the "President" ever formed.
Nevertheless, Amelia stands the recognized Queen of the Harem. She leads theton, and is the model woman for the saints. Thousands bow low as she passes, and thinkthemselves happy to receive her passing recognition. She is now a queen, and is to be a goddess in the celestial world. The new wife sometimes becomes restive and impatient, and treats her liege lord rather shabbily. She is at times notional and imperious, and somewhat coquettish,—to all of which her husband submits with good grace for the present, and pets her as a child.
The Bee-Hive House, formerly occupied by Mrs. Young and her family, has been vacated for Amelia. Servants are at her disposal, and her establishment is extensive and imposing.
Brigham spends much of his time with his new wife, and often dines with her. One evening a friend was taking tea with the newly-married couple. Amelia behaved quite naughtily toward her lord. After tea was finished, they remained at the table, eating nuts and confectioneries. Amelia threw her shells through an open window, on the opposite side of the room. Her husband said, "Amelia, don't do that; put your shells by your plate." "I sha'n't do it," replied the fair one; "I'll throw them where I please." Young was silent for a time, but became so annoyed that he again said: "Amelia, I wish you wouldn't do that any more." "I don't care," replied the spouse, pettishly, "I'll throw the shells where I please, and I'll do as I please, and you may help yourself." And pulling her guest by the dress, she said; "Come, let's go up-stairs, and let himgruntit out."
The theatre was dedicated by prayer and a grand ball. This was in the winter of 1862-63. Brigham led off in the dance with Amelia, and all was smiles and sunshine. On another occasion, he honored another one of "the women" with his hand for the first cotillon. This so displeased Amelia, that she refused to dance with him at all. He coaxed, she shrugged her shoulders, and shook her head. It was only after much condescension and solicitation on his part that she granted her forgiveness, and consented to dance with him.This gay Lothario of sixty-three then led forth his blushing mistress, and "all went merry as a marriage-bell."
Amelia has lovers still, for one of whom she entertains considerable feeling. He was sent to "Dixie," or the Cotton District, in Southern Utah, on a mission. He soon returned, however, to Salt Lake, and by his presence in the city, causes the Prophet considerable anxiety.
Amelia is tyrannical, and rules the women of the Harem with a strong hand. Poor Emeline is quite broken-hearted. Naturally very sensitive, this blow prostrated her upon a bed of sickness, from which it was feared she would never recover. But she lives to drag out a miserable life,—neither wife nor mistress, but a castaway.
In fact all the women are miserable and unhappy. A common remark, in reply to the usual salutation, is, "Oh, I've got the blues to-day."
The Prophet in Love the Thirtieth Time.
Miss Selima Ursenback is a native of Geneva, Switzerland, and with her parents and brother came to Utah in the fall of 1862. She is an accomplished musician, and at once became a favorite with the Mormons. Several concerts were given, at which she figured asprima donna, and although she sang in French, the melody of her voice and the artistic character of her music gained for her an established reputation.
Brigham heard, and was delighted. Her voice was music to his ravished ear, and, for the thirtieth time, the little god let slip his arrow, and launched it into the Prophet's heart.
Says a celebrated writer:—
"Now there are various ways of getting in love. A man falls in love just as he falls down-stairs. It is an accident. But when he runs in love, it is as when he runs in debt: it is done knowingly, intentionally, and very often rashly and foolishly, even if not ridiculously, miserably, and ruinously."The rarest and happiest marriages are between those who have grown in love. Take the description of such a love in its rise and progress, ye thousands and tens of thousands who have what is called a taste for poetry. Take it in the sweet words of one of the sweetest and tenderest of English poets, and then say whether this is not the way that leads to happiness and bliss."'Ah! I remember well (and how can IBut evermore remember well) when firstOur flame began; when scarce we knew what wasThe flame we felt. When as we sat and sighed,And looked upon each other, and conceivedNot what we ailed,—yet something we did ail;And yet were well, and yet we were not well;And what was our disease, we could not tell.Then would we kiss, then sigh, then look; and thus,In that first garden of our simpleness,We spent our childhood. But when years beganTo reap the fruit of knowledge, ah, how thenWould she with graver looks, with sweet, stern brow,Check my presumption, and my forwardness;Yet still would give me flowers, still would me showWhat she would have me, yet not have me know.'"Falling in love, and running in love, are, as everybody knows, common enough, and yet less so than what I shall call catching love. Where the love itself is imprudent, that is to say, where there is some just, prudential cause or impediment why the two parties should not be joined together in holy matrimony, there is culpable imprudence in catching it, because danger is always to be apprehended, which may have been avoided."
"Now there are various ways of getting in love. A man falls in love just as he falls down-stairs. It is an accident. But when he runs in love, it is as when he runs in debt: it is done knowingly, intentionally, and very often rashly and foolishly, even if not ridiculously, miserably, and ruinously.
"The rarest and happiest marriages are between those who have grown in love. Take the description of such a love in its rise and progress, ye thousands and tens of thousands who have what is called a taste for poetry. Take it in the sweet words of one of the sweetest and tenderest of English poets, and then say whether this is not the way that leads to happiness and bliss.
"'Ah! I remember well (and how can IBut evermore remember well) when firstOur flame began; when scarce we knew what wasThe flame we felt. When as we sat and sighed,And looked upon each other, and conceivedNot what we ailed,—yet something we did ail;And yet were well, and yet we were not well;And what was our disease, we could not tell.Then would we kiss, then sigh, then look; and thus,In that first garden of our simpleness,We spent our childhood. But when years beganTo reap the fruit of knowledge, ah, how thenWould she with graver looks, with sweet, stern brow,Check my presumption, and my forwardness;Yet still would give me flowers, still would me showWhat she would have me, yet not have me know.'
"'Ah! I remember well (and how can IBut evermore remember well) when firstOur flame began; when scarce we knew what wasThe flame we felt. When as we sat and sighed,And looked upon each other, and conceivedNot what we ailed,—yet something we did ail;And yet were well, and yet we were not well;And what was our disease, we could not tell.Then would we kiss, then sigh, then look; and thus,In that first garden of our simpleness,We spent our childhood. But when years beganTo reap the fruit of knowledge, ah, how thenWould she with graver looks, with sweet, stern brow,Check my presumption, and my forwardness;Yet still would give me flowers, still would me showWhat she would have me, yet not have me know.'
"'Ah! I remember well (and how can I
But evermore remember well) when first
Our flame began; when scarce we knew what was
The flame we felt. When as we sat and sighed,
And looked upon each other, and conceived
Not what we ailed,—yet something we did ail;
And yet were well, and yet we were not well;
And what was our disease, we could not tell.
Then would we kiss, then sigh, then look; and thus,
In that first garden of our simpleness,
We spent our childhood. But when years began
To reap the fruit of knowledge, ah, how then
Would she with graver looks, with sweet, stern brow,
Check my presumption, and my forwardness;
Yet still would give me flowers, still would me show
What she would have me, yet not have me know.'
"Falling in love, and running in love, are, as everybody knows, common enough, and yet less so than what I shall call catching love. Where the love itself is imprudent, that is to say, where there is some just, prudential cause or impediment why the two parties should not be joined together in holy matrimony, there is culpable imprudence in catching it, because danger is always to be apprehended, which may have been avoided."
It is plain to be seen, our Prophet did not walk into love,—he did not run into it. He caught it, as a man catches the measles. It broke out, and showed itself all over, in smiles, bows, and sweet honeyed tones. It is also plain that he should not have caught it. Had he not the charming Amelia, dear Emeline, sweet Lucy, pretty Twiss, his darling Lucy No. 2, poetic Eliza, meek Zina, and his dear, dear Jemima, Martha, Ellen, Susan, Hattie, etc., etc. How could any man, much less a prophet, wish for more?
But he said to himself, "I have not a French lady in the family to teach my daughters that charming language. I have noprima donnato conduct their musical education. Then my last love—my pretty, naughty, bewitching Amelia—is so cross and fitful, she leads me such a crazy life, she frets and scolds, and I cannot drown her voice, even with my 'sacred fiddle.' [He had frequently boasted that with his violin he could put a stop to the scolding of any of his women.]
"Then my French lady is accomplished. She can receive my foreign guests. She is so clever, that she can assist me in my business projects and plans; and if she should prove unkind,—which God grant she may not,—and if her sweet lips should scold, I should have a great advantage,—I could not understand her. Then her name,—Selima! How poetical. None of my wives have such a poetical name. With her in my Harem, I could rival the Sultan himself. Yes, sweet, adored Selima,you shall be mine. You shall be the high priestess of my affections, and all my common women shall serve you."
The Prophet plead his suit, but Selima was like stone. He had a young man in his employ who dared to love Selima. The rival lovers met face to face. The Prophet was furious,—"She is not for you, sir, she is not for you. Leave my service, and never dare to aspire to that young lady's hand again."
Alas, that love so devoted, so pure and disinterested as Brigham's, should fail to be rewarded by the object of its choice. But no sooner had the poor singing-master, for such he was, left the Territory for California, than another rival appeared in the field,—a California volunteer,—a dangerous rival; one who would not fear to follow up any advantage he might gain over his spiritual competitor.
To destroy the romance of the whole story, Selima, charmingbut sensible Selima, becoming disgusted with the whole affair, soon after left for Switzerland again, leaving her lovers to settle the matter among themselves.
For once in his life, Brigham Young was foiled, and that by a woman.
Condition of Woman among various Heathen Nations.—Influence of Christianity.—Mormonism and Woman.—Brigham offers to set the Women Free.—Arguments in Favor of Polygamy.—The Argument against it.—Abraham and Sarah.—Appeal to Mormon Women.—Their Unhappy Condition.—Evil Effects of the System.—Illustrations.
Woman is looked upon and treated by all heathen nations as an inferior being, created for the convenience and comfort of man.
"According to the ancient Rabbis, the rib which had been taken from Adam, was laid down for a moment, and in that moment a monkey came and stole it, and ran off with it, full speed. An angel pursued, and though not in league with the monkey, he could have been no good angel; for, overtaking him, he caught him by the tail, brought it maliciously back instead of the rib, and out of that tail was woman made. What became of the rib with which the monkey got clear off 'was never to mortal known.'"The Hungarians think it infamous to be governed by a woman,—and when the crown fell to a female, they called her King Mary instead of Queen."Aristotle calls woman a monster, and Plato makes it a question whether she ought not to be ranked among irrational creatures."Mahomet, too, was not the only person who has supposed that women have no souls. Among the Afghans, twelve young women were given as compensation for the slaughter of one man. Six for cutting off a hand, an ear, or a nose; three for breaking a tooth, and one for a wound of the scalp. By the laws of the Venetians, and of certain other Oriental people, the testimony of two women was made equivalent to that of one man."According to the Brahmins, the widow who burns herself with the body of her husband, will, in her next state, be born a male; but the widow who refuses to make the self-sacrifice, will never be anything better than a woman, let her be born again as often as she may."
"According to the ancient Rabbis, the rib which had been taken from Adam, was laid down for a moment, and in that moment a monkey came and stole it, and ran off with it, full speed. An angel pursued, and though not in league with the monkey, he could have been no good angel; for, overtaking him, he caught him by the tail, brought it maliciously back instead of the rib, and out of that tail was woman made. What became of the rib with which the monkey got clear off 'was never to mortal known.'
"The Hungarians think it infamous to be governed by a woman,—and when the crown fell to a female, they called her King Mary instead of Queen.
"Aristotle calls woman a monster, and Plato makes it a question whether she ought not to be ranked among irrational creatures.
"Mahomet, too, was not the only person who has supposed that women have no souls. Among the Afghans, twelve young women were given as compensation for the slaughter of one man. Six for cutting off a hand, an ear, or a nose; three for breaking a tooth, and one for a wound of the scalp. By the laws of the Venetians, and of certain other Oriental people, the testimony of two women was made equivalent to that of one man.
"According to the Brahmins, the widow who burns herself with the body of her husband, will, in her next state, be born a male; but the widow who refuses to make the self-sacrifice, will never be anything better than a woman, let her be born again as often as she may."
The Jew begins his public prayer with a thanksgiving to his Maker for not having made him a woman. The Moors do not allow women to enter their mosques or places of worship.
Mussulmen hold that there is a separate paradise for women, considering them unworthy to occupy the same as the men, except such beautiful women as are assigned to the male occupants as a reward for a virtuous and religious life on earth. "Sit not in the midst of women," said the son of Sirach, in his wisdom; "for from garments cometh a moth, and from women wickedness."
"It is a bad thing," said Augustine, "to look upon a woman, a worse to speak to her, and to touch her, worst of all." John Bunyan thanked God that he had made him shy of the women. "The common salutation of women, I abhor," said he, "their company alone, I cannot away with." "Look at the very name woman," says another author, "it evidently means woe to man, because by woman was woe brought into the world."
The Turk does not exclude woman from his heaven, but she is there only to minister to his passions and wants. She bears to his lips the golden goblet, filled with the nectar of the gods.
The Indian hunter believes his squaw, as well as his faithful dog, will bear him company to those shadowy hunting-grounds beyond the dark river.
Among all these heathen and degraded nations, polygamy has prevailed. Among them all, woman has been but the slave of the stronger sex. Her feelings have been outraged, her spirit crushed, and her heart broken; or, which is still worse, her nature has become imbruted and insensible to all the finer feelings and nobler impulses of her sex.
But behold the day-star from on high, the lowly Jesus. He came to bring deliverance to the captive, to let the oppressed go free. No longer is woman to be degraded and despised. The holy covenant of marriage which Moses, by reason of the hardness of their hearts, permitted the Jews to break, was henceforth to be kept inviolate. "It hath been said, whosoever shall put awayhis wife, let him give her a writing of divorcement. But I say unto you, that whosoever shall put awayhis wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever shall marry her that is divorced, committeth adultery." And again,—"For this cause shall a man leave father and mother, and shall cleave to his wife; andthey twainshall be one flesh."
The position of woman, and her duties in life, are well defined in the New Testament Scriptures. If married, she is to direct her household affairs, raise up children, be subject unto her husband, and use all due benevolence toward him; but his duties are equally well defined. He must love his wife, even as Christ loved his church and gave himself for it; and the fourth verse of the seventh chapter of Corinthians distinctly states that the rights and duties of the marriage relation should be reciprocal, granting no exclusive privilege to either. Is not this reciprocity necessarily and entirely destroyed, when the husband brings other wives into the family?
In the face of the direct and positive teachings of Jesus and his Apostles, the "Latter-Day Saints" of Utah, or rather their leaders, have instituted the heathenish and horrible practice of polygamy. And to add to the blasphemy of the scheme, it is all done in the name of the Lord. In this nineteenth century, they have reduced women to the heathen and Jewish standard.
Foremost in the ranks of their oppressors stands Brigham Young. Following in the footsteps of Mohammed, he declares that women have no souls,—that they are not responsible beings, that they cannot save themselves, nor be saved,except through man's intervention. To be saved, a woman must be "sealed" to a good man,—he can save her; or, if he does not, her sins will be upon his head. Under this system, woman was created expressly for the glory of man; hence the more women and children a man has, the more glory.
This doctrine is openly put forth in the most disgusting form.
Said Brigham, in a public discourse, Sept 20th, 1856,—
"It is the duty of every righteous man and woman to prepare tabernacles for all the spirits they can; hence if my women leave, I will go and search up others who will abide the celestial law, and let all I now have go where they please."
"It is the duty of every righteous man and woman to prepare tabernacles for all the spirits they can; hence if my women leave, I will go and search up others who will abide the celestial law, and let all I now have go where they please."
And in accordance with the same view, he publicly proclaimed that after a certain day which he named, all of his women who were dissatisfied should be free to leave him. The following is his language:—
"Now for my proposition: it is more particularly for my sisters, as it is frequently happening that women say that they are unhappy. Men will say,—'My wife, though a most excellent woman, has not seen a happy day since I took my second wife.' 'No, not a happy day for a year,' says one; and another has not seen a happy day for five years. It is said that women are tied down and abused; that they are misused, and have not the liberty that they ought to have; that many of them are wading through a perfect flood of tears, because of the conduct of some men, together with their own folly."I wish my own women to understand that what I am going to say is for them as well as others, and I want those who are here to tell their sisters,—yes, all the women of this community,—and then write it back to the States, and do as you please with it. I am going to give you from this time to the 6th day of October next (the day the semi-annual Conference was to meet) for reflection, that you may determine whether you wish to stay with your husbands or not, and then I am going to set every woman at liberty, and say to them,'Now go your way,—my women with the rest,—go your way.' And my wives have got to do one of twothings: either round up their shoulders to endure the afflictions of this world, and live their religion, or they may leave, for I will not have them about me. I will go into heaven alone, rather than have scratching and fighting around me. I will set all at liberty. 'What, first wife too?' Yes, I will liberate you all. I know what my women will say. They will say, 'You can have as many women as you please, Brigham.' But I want to go somewhere, and do something to get rid of the whiners."[219:A]
"Now for my proposition: it is more particularly for my sisters, as it is frequently happening that women say that they are unhappy. Men will say,—'My wife, though a most excellent woman, has not seen a happy day since I took my second wife.' 'No, not a happy day for a year,' says one; and another has not seen a happy day for five years. It is said that women are tied down and abused; that they are misused, and have not the liberty that they ought to have; that many of them are wading through a perfect flood of tears, because of the conduct of some men, together with their own folly.
"I wish my own women to understand that what I am going to say is for them as well as others, and I want those who are here to tell their sisters,—yes, all the women of this community,—and then write it back to the States, and do as you please with it. I am going to give you from this time to the 6th day of October next (the day the semi-annual Conference was to meet) for reflection, that you may determine whether you wish to stay with your husbands or not, and then I am going to set every woman at liberty, and say to them,'Now go your way,—my women with the rest,—go your way.' And my wives have got to do one of twothings: either round up their shoulders to endure the afflictions of this world, and live their religion, or they may leave, for I will not have them about me. I will go into heaven alone, rather than have scratching and fighting around me. I will set all at liberty. 'What, first wife too?' Yes, I will liberate you all. I know what my women will say. They will say, 'You can have as many women as you please, Brigham.' But I want to go somewhere, and do something to get rid of the whiners."[219:A]
It does not appear that these unhappy women availed themselves of this opportunity of getting rid of their misery, by being cast off upon the world, in an Indian country, nearly a thousand miles from civilization.
It may seem very strange, that so many women are led into the snare of polygamy. The most specious arguments are advanced, and inducements held out, by the wicked and designing leaders of the Mormon Church, to blind and deceive unsuspecting and simple-minded women. They are told that "the laws of Christendom differ widely from those of the other three fourths of the whole family of man;" that they are the laws and practices of "a wicked and perverse generation," and differ also from the doctrines taught in the Bible. It is a noticeable fact that the Bible is only quoted on the subject of polygamy. On all other topics, the books of Mormonism are used. These being, as already shown, adverse to their favorite institution, resort is had to the Old Testament Scriptures.
Abraham is constantly cited as the great exemplar and pattern. It is urged that the family order observed by him is the order established among celestial beings, in the celestial world. That God sanctioned the practice, and is himself a polygamist.
That many virtuous and high-minded women should infinitely prefer to unite their fortunes toonegood man, rather than to have each a wicked husband who could bring her no exaltation in another world. "Shall such virtuous and innocent females, though they may be poor, and low in the scaleof fortune's partial smiles,—shall they be denied the right to choose the objects of their love? Must they, through the operation of hideously contracted laws, be virtually doomed to resort to infamous prostitution, entailing disease, infamy, and death upon themselves and their offspring, or to marry an inferior grade of corrupt, vicious men,—debauchees, gluttons, drunkards, and idlers,—or remain in perpetual celibacy, and frustrate the designs of their creation, and violate the first and foremost command of God,—to multiply and replenish the earth?"
They are pointed to Jacob, also, who had several wives, and who was the father of the twelve patriarchs, after whom all the tribes of Israel were named. From one of these wives, Christ himself lineally descended. Various other instances are cited from the Jewish Scriptures,—especially the fact that the Lord gave unto David some of the wives of Saul. "Hereby we learn that God himself gives many wives to those who are faithful,and takes them away from transgressors." The faith of Abraham was indorsed by Christ and his Apostles, and those who have the same faith are called heirs of the promise. Hence an effort is made to bring the New Testament also to the support of polygamy, notwithstanding it is so plainly condemned in that volume. Indeed, it is unblushingly asserted that not only the Apostles but Christ himself practised polygamy! "The grand reason," said J. M. Grant, one of the First Presidency, in a discourse delivered in the Tabernacle in Great Salt Lake City, "why the gentiles and philosophers of that school persecuted Jesus Christ, was because he had so many wives. There were Elizabeth and Mary, and a host of others, who followed him."
To Abraham and Sarah was the promise made—"In thee and in thy seed, shall all the nations of the earth be blessed." The sisters are called upon to follow the example of Sarah, and to give plural wives to their husbands, even as Sarah gave Hagar unto Abraham. "If you suffer with her (Sarah)you shall reign with her. You shall be heirs of the same promise, and crowned with glory in the celestial world."
By these specious arguments and falsehoods, are thousands lured on to their destruction. Oh! could this volume reach the eye of all such,—as it surely will of many,—to them I appeal to examine carefully the foundation of the system to which they are committing themselves. To them I respectfully and earnestly submit some considerations and facts worthy of their serious attention, before they enter irretrievably upon their own ruin.
Polygamy, or plurality, so called, is not only contrary to the laws of our country, which we are all in duty bound to uphold and obey, but it is adverse to the genius of our free institutions, and is, moreover, contrary to the laws and instincts of our nature, and to the suggestions of a sound reason.
In the first place, is polygamy reasonable or natural?
In pursuing this inquiry, the first fact that stares us in the face is the equality in the numbers of the male and female sexes, in all countries, and in all ages of the world. If polygamy were the natural relation between the sexes, the number of females born into the world would far exceed the number of males. So far from that being the case, there is a larger number of males, and the excess about equal to the greater loss of life, among males, by wars and accidents; thus leaving a substantial equality in the numbers of those living.
The following figures will show the number of males and females in the United States, at the close of each of the last five decades:—
Thus it will be seen, that nature has made no provision for the practice of polygamy in this country. On the contrary, there has continually been an excess of the male population. This fact is owing, in part, to the large excess of males in the immigration from foreign countries.
Let us pursue this subject a little farther. In 1851, the population of Great Britain and Ireland was,—males, 13,537,052; females, 14,082,814. Excess of females, 3 per cent. But emigration, and the heavy wars in which that country had been engaged, had been draining off the male population for many years previous.
In Prussia, in 1849, there were then living,—males, 8,162,805; females, 8,162,382.
The mortality of males is greater than that of females. To compensate for this, more males are born.
In England, the excess of male births is 5 per cent.; in France and Russia, 6 per cent.; in the United States, from 5 to 12 per cent., according to the locality.
If, now, we turn our attention to the Territory of Utah, we shall find a similar state of facts. By reference to the United States Census of 1850, it will appear that there was, at that time, an excess of males in every county in the Territory, amounting, in the aggregate, to 712; the total number of males being 6,046, and of females, 5,334. The national census of 1860 shows the following result: males, 20,255,—females, 20,018.
There has always been, in this Territory, as there is in every new country, a scarcity of females. No person, therefore, could take more than one wife, without, as a necessary consequence, compelling some other person to live without any.
This subject is placed in a still stronger light, by reference to the report of the Territorial Superintendent of Common Schools, dated January 14, 1863, and published in the "Deseret News," Vol. XII. No. 31.
By that report it appears that the number of boys betweenthe ages of six and eighteen, is greater than the number of girls between four and sixteen, in every county in the Territory but one. The total, so far as the Superintendent had been able to obtain reports, is as follows:—
The thanks of the public are due to Mr. Campbell, for bringing to light facts having so important a bearing on this subject.
Thus it will be seen that in this Territory, as well as in all other parts of the country, has nature failed to make any provision for the practice of polygamy. On the contrary, ever true to herself, even now, after polygamy has been practised over ten years, during which time it has been openly encouraged, nature is reëstablishing her own laws, and maintaining the substantial equality in the numbers of the sexes; thus placing the seal of condemnation on this practice, and saying, in the plainest language, "Let every man have his own wife, and let every woman have her own husband."
In considering whether polygamy is reasonable or natural, other arguments present themselves.
This practice tends necessarily to the degradation of woman. Instead of being a companion of man, socially his equal, sympathizing with his moral and intellectual nature, and sharing in all his pursuits and enjoyments, she becomes, under this system, merely the minister to his passions and physical comfort, or the servant to assist in the increase of his worldly store.
It is impossible that several women should live on terms of such intimacy with the same man, all at the same time on a social equality with him and with each other. The idea of plurality necessitates that of subordination and inferiority. Rules must be established and observed, to insure even theappearance of harmony. But this necessary assumption of superiority and power, on the part of the man, at once mars, if it does not destroy, all the finer and holier of the marriage relations. The husband loses respect for her who sits at his feet, rather than by his side. A full and perfect communion of thought and feeling ceases to exist. A sense of inferiority on the part of the wife blunts her pride and ambition, and renders her careless of intellectual and moral progress, and insensible to many of the highest and noblest duties of her sex. She gradually conforms herself to her position, however hard it may be at first to do so, and thus her place in the social scale is lowered.
It need scarcely be asked whether this is an evil. Both reason and history answer the question plainly in the affirmative. In all ages of the world, the most enlightened and prosperous nations have been those who sought to refine and elevate woman by the practice of monogamy, or the one-wife system. Witness Egypt, Greece, and Rome, among the ancient nations; and among the moderns, the United States, Great Britain, France, and other European countries.
A reference to those nations will also illustrate and prove the remark already made, that the practice of polygamy is adverse to free institutions. In all countries where the most freedom has prevailed, has monogamy existed,—a coincidence so remarkable as to authorize the deduction that the relation of cause and effect exists between these facts. The love of home is intimately associated with the love of country and of liberty, and whatever tends to refine and purify the former will inevitably exalt and strengthen the latter.
Again: polygamy tends to destroy the unity and sanctity of home, by permitting a man to have families in different places at the same time. "The supposition," says an eminent jurist, "that a man can have two domicils, would lead to the absurdest consequences." Hence such an idea has always been rejected in courts of justice. And yet this very thing is attempted in Utah, where it is not uncommon tohave different families of wives and children located sometimes many miles apart. Indeed, one of the Twelve Apostles has families scattered all along between Salt Lake City and the southern boundary of the Territory,—a distance of over three hundred miles.
Polygamy requires a law of descent peculiar to itself, and this law, differing, as it necessarily must, from that in force in all the surrounding States and Territories, leads to endless difficulty and confusion in the titles to property.
The evils of polygamy are aggravated by the fact that the consent of the first wife is not made necessary to the union of the husband with subsequent ones. The prevailing doctrine on this subject is authoritatively stated in the following words:—