The Emigration Fund.

"Come, Mormons all, attention pay,Whilst I attempt to sing my say;I've chosen for my text to-day,'Come forward, and pay up your tithing.'These may not be the very words,Which ancient Holy Writ records;But Malachi, I think, affordsA verse which with the sense accords.It seems that he had cause to scoldThe saints, or Israelites of old;In fact, they needed to be told,'Come forward, and pay up your tithing.'

"Come, Mormons all, attention pay,

Whilst I attempt to sing my say;

I've chosen for my text to-day,

'Come forward, and pay up your tithing.'

These may not be the very words,

Which ancient Holy Writ records;

But Malachi, I think, affords

A verse which with the sense accords.

It seems that he had cause to scold

The saints, or Israelites of old;

In fact, they needed to be told,

'Come forward, and pay up your tithing.'

Chorus.

"Then if to prosper you desire,And wish to keep out of the fire,Nay, if you to be saints aspire,Come forward, and pay up your tithing.

"Then if to prosper you desire,

And wish to keep out of the fire,

Nay, if you to be saints aspire,

Come forward, and pay up your tithing.

"Just as it was in the olden times,With ancient saints in other climes,The call isnow, 'Bring out your dimes,'—'Come forward, and pay up your tithing.'Our Prophet says, 'When Elders preach,The law of tithing they should teach;Pay up themselves, and then beseechAll those who come within their reach.'This makes me now entreat of youTo follow counsel; right pursue;And whilst all evil you eschew,'Come forward, and pay up your tithing.'

"Just as it was in the olden times,

With ancient saints in other climes,

The call isnow, 'Bring out your dimes,'—

'Come forward, and pay up your tithing.'

Our Prophet says, 'When Elders preach,

The law of tithing they should teach;

Pay up themselves, and then beseech

All those who come within their reach.'

This makes me now entreat of you

To follow counsel; right pursue;

And whilst all evil you eschew,

'Come forward, and pay up your tithing.'

Chorus.

"Then if to prosper, etc.

"Now, male and female, rich and poor,Who wish to keep your standing sure,That you salvation may secure,'Come forward, and pay up your tithing.'A tenth, that is, and nothing less,Of all you do or may possess,In flocks and herds, and their increase,With pigs and poultry, ducks and geese:A tenth, indeed, of all your toil,Likewise the produce of the soil;And if you've any wine or oil,'Come forward, and pay up your tithing.'

"Now, male and female, rich and poor,

Who wish to keep your standing sure,

That you salvation may secure,

'Come forward, and pay up your tithing.'

A tenth, that is, and nothing less,

Of all you do or may possess,

In flocks and herds, and their increase,

With pigs and poultry, ducks and geese:

A tenth, indeed, of all your toil,

Likewise the produce of the soil;

And if you've any wine or oil,

'Come forward, and pay up your tithing.'

Chorus.

"Then if to prosper, etc.

"Henry Maiben.

"Great S. L. City, 1855."

Not only the extent of this exaction, but the penalty for non-payment, is fully set forth in this song, to wit, exclusion from the church, and deprivation of all spiritual blessings. What greater penalty can be placed before a true Mormon?

The administration of the law of tithing has been excessively cruel in Europe. Many of the saints in England, who, from infirmity, age, or incapacity to labor, have been supported by the parish, receiving one, two, or three shillings per week, have been anathematized and cut off from thechurch, because they could not pay their tithing out of their parish allowance, and support life from the remainder!

From the European Mission alone, over $500,000 of British gold has found its way into the pockets of Brigham Young. No account has ever been made of this vast amount, nor is there any public work or project requiring expenditure of church-money, which has not been more than provided for by the home tithing-fund.

The poor in Utah suffer severely from this exaction. You may see families barefooted, women and children nearly naked, destitute of even the necessaries of life, the husband making every effort to meet the day of tithing, fearful of losing his soul's salvation should he fail. Cases of extreme destitution have not been, in former years, comparatively numerous; but as the rich become richer and the poor poorer, by the operation of this system, these cases become more marked and frequent, and already a rumbling of discontent is heard among the masses, which occasionally reaches the throne, and which will soon break forth in loud peals of thunder, demanding justice for a long oppressed and outraged people.

Again, there is a standing tithing-price which must be paid for flour and other necessaries, by those who are engaged upon the public works, or who are obliged to work for their richer brethren. These always pay their laborers in produce at tithing-prices. But these prices are usually far beyond the cash value of the same article in the market. In 1862-63, the tithing-office price of flour was $6 per hundred. The wages of workmen were nominally $2 per day. But if a poor saint worked for his more affluent brother, as in most cases he was obliged to do, he uniformly received his pay in flour at $6. It was not uncommon to see a laboring man going home at night, with his sack of flour, the result of his day's work, or of the labor of two or three days. At the same time the market-price of flour did not exceed $3 per hundred. If the poorman, who was obliged to take all his pay in flour, wished to purchase some sugar or groceries for his family, he must exchange for the same his flour, at half the price paid for it. Thus did the dignitaries of the church "grind the face of the poor."

The masses were induced to submit to this state of things, by the assurance that flour would rise to a price much greater than $6, and when it should do so, the balance would be upon the other side, and the poor would be the gainers, as they should never pay more than that sum.

In the winter of 1863-64, flour rose rapidly, owing to the new markets opened up in Idaho and other mining regions. Now the time had come when the predictions and prophecies concerning the rise of flour had been fulfilled. But the church authorities, notwithstanding the solemn promises which had been made to the people, raised the tithing-price of flour to $12 per hundred. This was "the last straw that broke the camel's back," and came near producing a revolution. One day a workman in the "church" (aliasBrigham's) blacksmith shop, called at the "tithing-store" for his flour, as was customary, the same being his wages for work for a stated period. At the store the flour was weighed out, and he was given a ticket at $12 per hundred. This was the first time he had been charged over $6. The blacksmith left his bag of flour at the store, and proceeded, fired with indignation, to the President's office. Inquiring for him, he was told the President was out, and he could not see him. He replied he must see him, and should remain until he did. After some time the President appeared. "Brother Brigham," said the excited workman, "you are a liar and a hypocrite." This caused a great excitement at once. The clerks sprang instantly from their places, some surrounding Brigham, others the blacksmith. The latter proceeded: "Have you not repeatedly given the people your solemn promise that they should never be charged by the church over $6 per hundred for flour? You with your wives and families arerolling in wealth, surrounded with everything the heart can wish. But go with me, and I will show you cases of destitution and suffering which will cause your soul, if you have one, to shudder with horror."

The clerks that were here ordered to put him out of the office, which was done immediately, but the enraged man, now that his lips were unsealed, continued to talk, in a loud tone of voice, until a number of people, attracted by curiosity, gathered around him. To them he explained the cause of the difficulty, and inveighed in unmeasured terms against those who were living in luxury and extravagance upon the industry and hard-earned savings of the poor.

The crowd was finally dispersed, and one of the clerks sent to the outraged blacksmith to inform him that he could have the flour at $6. He replied that he would die of hunger ere he would ever taste of it or touch it. The next day Brigham drove down to the poor man's house, taking the flour in his carriage, and induced him to accept it, and the same day the tithing-price of flour was reduced to $6 per hundred.

The best articles of everything paid in for tithing—the choice hams and beef, the best butter, cheese, etc.—are laid away until the families of the first Presidency, the clerks, and a few of the elect are supplied. The balance is served out to the mechanics and laborers. Thus the church dignitaries literally live off of "the fat of the land." Often when butter, or some other article not quite so abundant as usual, is called for by the workman, he is told "there is none in the store," while at the same time large quantities are stowed away; and scarcely is he out of sight, before some member of higher standing in the church visits the same store, and his wants are amply supplied.

As Brigham is not scrupulous on the subject of appropriating the means of the "church," that is, of the people, minor officers, as Bishops of settlements, do not hesitate to speculate upon their own account. This is more or less tolerated, according to the faithfulness of the party to the interests ofthe heads of the church, and his diligence in "attending to counsel," or, in other words, in obeying orders. It is notorious that the Bishops all become quickly wealthy. Appoint a man Bishop of a settlement, and in two or three years his fortune is made; and he who previously lived in a log-cabin, with barely the necessaries of life, is soon in possession of a fine house, with carriages, horses, &c., at his command. Every Bishop is expected to "build up the kingdom" by having numerous wives. If he has less than half a dozen, he is scarcely considered as "doing his duty to the church," and at once exposes himself to remark, if not to censure.

Many incidents might be mentioned illustrative of the manner in which property is accumulated by the Bishops. When the army under Col. Johnson was located at Camp Floyd, a Bishop of one of the southern settlements sold to the officers at the camp, at fifty cents per pound, all the butter which had been paid in for tithing, and accounted for it at the general tithing-office, at the tithing price,—twenty-five cents per pound.

Frequently the people would in this way be deprived of luxuries which had been sold, and the proceeds of which had gone into the pockets of the Bishops and other officers of the church. On one occasion Kimball alluded in his sermon to the complaints of the people, that they could not get butter or anything else to eat on their bread. In response he told them, if their bread was hard and dry, "dip it in City Creek."

On the departure from the Territory of the army under Col. Johnson, Brigham bought a large quantity of bacon at one cent per pound, selling it again to the laborers on the public works at twenty-five cents. The large contracts of purchase are usually awarded to him, partly because he has more money with which to fulfil them, and partly because men of lesser means do not wish to cross his path, by interfering with his financial operations. A large quantity of condemned crackers were purchased at the same time, at a nominal sum, many of which were afterward dealt outto the laborers on the public works, at fifteen cents per pound.

Soon after the arrival of the saints in Utah, their attention was especially directed to the building of a temple. Promises were made to them, that upon its completion, the Saviour, together with angels, would enter therein, and minister unto those who remained faithful. There they were to receive blessings that could be obtained in no other place. This has been held out as a strong inducement for the payment of money. Over $100,000 has been paid for the accomplishment of this object by the British saints alone. Not a dollar of this money has been used for that purpose, as all that has been done upon the temple has been more than paid for by the people of Utah.[143:A]

The work upon the temple has proceeded very slowly, and the foundation is but little above the surface. Many of the saints are dissatisfied with its progress, and ask each other why more has not been accomplished during the fifteen years that have rolled away since its commencement; and especially while such ample means have been constantly on hand,—the tithing system furnishing an immense revenue, and no other public work on which to expend it? And why it is that $200,000 should be expended by Brigham Young upon a theatre for his own benefit, and nearly as much more upon a hotel now being built, and house added to house and building to building in his own enclosure, while the temple is neglected? These questions have much significance, and doubtless the day is not far distant when the people will insist upon an answer more satisfactory than they have yet received.

The immense fund realized from the tithing system, and which is constantly at Brigham's disposal, enables him toimprove many opportunities that are offered for private speculations. These he is not slow to perceive, nor does he permit any advantage of that kind to escape him. A very common speculation is to send a brother who is doing well, and accumulating a handsome property, upon a foreign mission. The call to go upon a mission is considered a trial of the brother's faith, and he is not expected to decline. Should he desire to sell his house or other possessions, rather than to leave them in the hands of agents, brother Brigham stands ready to purchase them at a reduced price. In this way a large amount of property falls into his hands. If the missionary returns at all, he comes nearly impoverished, and commences anew to acquire property.

In 1862 there were two distilleries in Salt Lake City, the owners of which, Moon & Bradley, were rapidly increasing in wealth. Brigham professed much indignation, telling them "they should welter in hell for manufacturing the intoxicating draught to destroy their brethren." As a sort of expiatory act for their offence he sent them upon a mission to raise cotton in Southern Utah. As soon as they were gone, he opened a distillery himself, in the name and under the sanction of the city council, under pretence of regulating the traffic by law. Thus he managed to monopolize the large profits from the manufacture of ardent spirits, an immense quantity of which is used in Salt Lake City and throughout the Territory.

Among the various inducements held out to the poor saints in Europe, has been the promise to each of a city lot in Salt Lake, of one acre and a quarter, upon the payment of the cost of survey, $1.25. On their arrival, they find to their astonishment, although there are plenty of vacant and unfenced lots, that they have to pay to Young or Kimball $100 or $150 for a lot. On one occasion a poor Dane having purchased a lot upon credit, built a small house upon it, but his wife falling sick he was unable to pay for the lot at the time agreed upon. Kimball compelled him to pull down thehouse and remove the material; and the Dane was obliged, in consequence, to pass the winter, with his family, in his covered wagon. Fortunately the winter was a mild one, or they might have perished.

The saints are fond of dancing, and in the winter season social parties for that purpose are numerous. Each ward has a commodious house, built by taxation, which is used for schools and public meetings. But for dancing their use is forbidden, and the people are obliged to pay Brigham $100 per night for a building called the "Social Hall." Yet this hall was built from the proceeds of tithing paid in by the very people who are thus obliged to pay for the rent of it!

Mr. Taussig, a simple and unpretending man, had succeeded in establishing a substantial tannery well stocked with leather. By some designing persons he was induced to refuse the payment of his taxes, on the ground that they were exorbitant, and the Territorial Collector sold the property, which was bought by one of Brigham's agents, and the poor man reduced to poverty.

In the fall of 1857, Brigham called a mass meeting in the Tabernacle, and after dilating upon the disadvantages the people were laboring under in being without a currency, established a bank, calling upon the faithful to bring in all their gold and silver, and receive the new paper currency in exchange. This was done. In a few months the bank was suspended, and depositors were paid in labor tithing, for the currency held by them, in exchange for their gold and silver.

One Mr. Tennant, a gentleman residing in Lancashire, England, embraced Mormonism. His property was estimated at over $70,000. He was soon marked as a victim. By appliances and representations brought to bear with much assiduity, he was induced to purchase of Brigham Young a house in Salt Lake, which he had never seen, and pay for the same the sum of $20,000; about four times its value. In addition to this, large sums of money were obtained from him by the Elders, under pretence of his becoming ashare-holder and partner with Young in grist-mills, sugar machinery, iron-works, &c., solemnly assuring him in relation to its safe investment and future profits. Mr. Tennant died while crossing the Plains, leaving a wife, with a young child. On arriving in Salt Lake, Mrs. Tennant, instead of being comfortably installed in the house purchased by her husband, found herself placed in lodgings, the carriage, horses, and other property seized upon, and herself placed under the control of a guardian. This, together with the loss of her husband, so worked upon her mind, that she became insane. Afterward Brigham gave her in marriage to Daniel Spencer, as his fourth or fifth wife, and thus completed the wrongs for which the poor woman will call him to account in the day of judgment. She now lives upon a miserable pittance doled out from the tithing-office.

A Mr. Williams, well known to the writer, became a Mormon in England. He was a man of considerable property, and while on his way crossing the Plains, was induced to invest $15,000 in an iron company formed for working the iron mines in Southern Utah. The money was paid over, and invested by the Elders, in goods, in St. Louis. The goods were duly transported across the Plains, and unloaded within the enclosure of Young, in Salt Lake City. Mr. Williams received, in St. Louis, a receipt for his money, stating that the same would entitle him, upon his arrival in Utah, to certificates of stock in the company. But he never was able to get any stock or other equivalent for his money, nor any statement of the affairs of the company. Indeed, the dignitaries of the church, after one or two conversations upon the subject, refused to converse with him further in relation to it. Soon after, the Legislature of Utah, composed in good part of the same men, repealed the Act incorporating the company, and thus the whole thing "vanished into thin air." In 1862, which was several years after the money had been paid, Mr. Williams took legal advice, and was told he could file a bill in chancery, against all persons implicated in the transaction,requiring them to answer under oath. He hesitated to do so, giving as a reason that he thought "the time had not yet come," and that such a course would imperil his life.

This mode of getting money by the Elders from the wealthy saints, and the retaining the same, is not only excused, but openly justified and encouraged by Brigham. The following extract from one of his published sermons will show his views upon these questions, and the character of his morality and financial integrity:—

"I wish to impress another thing on your minds. An Elder who is willing to preach the gospel, borrows a hundred or a thousand from you, and you never breathe a word of complaint against him, until you come home to this valley; but after you have been here for a few days, you follow me round and fill my ears with complaints against this brother, and ask me what he has done with your money? I say 'I do not know.' Thus you are distressed, and in misery all the day long, to get it back again. If an Elder has borrowed from you, and you find he is going to apostatize, then you may tighten the screws upon him; but if he is willing to preach the gospel without purse or scrip,it is none of your business what he does with the money he has borrowed from you. If you murmur against that Elder, it will prove your damnation.. . ."No man need judge me. You know nothing about it, whether I am sent or not; furthermore, it is none of your business, only to listen with open ears to what is taught you, and serve God with an undivided heart."[147:A]

"No man need judge me. You know nothing about it, whether I am sent or not; furthermore, it is none of your business, only to listen with open ears to what is taught you, and serve God with an undivided heart."[147:A]

Stephen Goddard owned a store on Main Street, Salt Lake City, which he desired to sell. He was offered its value by a gentile, but before selling, consulted "Brother Brigham." The President said he wanted the store, and would give him $8,000 for it. To this Goddard demurred, as the sum was less than half what he had been offered. Young said when the Lord wanted his property, that should be the end of it, and the price was none of his business. Goddard and Bishop Woolley, who was present, retired outside and talked the matter over. The Bishop remarked, "He thought when aman had worked hard to accumulate property for the benefit of his family, he should be permitted to sell it for a fair price." This was overheard by a spy, and reported to headquarters. The Bishop was sent for and sharply reprimanded. He was told that he was in a spirit of apostasy. Goddard, afraid to do otherwise, sold the store to Young for $8,000.

Besides the property acquired through the machinery of the tithing system, a large amount is obtained under the "law of consecration." Under this law, those saints who can be induced to do so, place their whole property in the hands of the President, as trustee in trust for the church, to be used when the necessities of the church require it. The object is to guard against apostasy. Brigham Young says:—

"The rulers of Great Britain have tried to make every capitalist identify his interest with the Government that has sustained the kingdom. Brethren, do you wish this heavenly kingdom to stand? . . . Imitate the policy of that earthly kingdom; identify our interest with the kingdom of God, so that if our hearts should ever be weaned from loyalty to the sovereign, all ourearthlyinterest is bound up there, and cannot be taken away. . . ."If a man has the purse in his pocket, and he apostatizes, he takes it with him; but if his worldly interest is firmly united to the kingdom of God, when he arises to go away, he finds the calf is bound, and, like the cow, he is unwilling to forsake it. If his calf is bound up here, he will be inclined to stay."[148:A]

"If a man has the purse in his pocket, and he apostatizes, he takes it with him; but if his worldly interest is firmly united to the kingdom of God, when he arises to go away, he finds the calf is bound, and, like the cow, he is unwilling to forsake it. If his calf is bound up here, he will be inclined to stay."[148:A]

The published object and design of this fund is to emigrate the poor saints from Europe and other foreign countries to Utah, the Zion of the church. In those foreign countries there is a continual weekly subscription paid in for that purpose.

Every emigration season, each Conference is permitted to send persons at the rate of one for every £10 sterling so subscribed. Each one so emigrating, is required to enter into obligations, before leaving Liverpool, for the repaymentof the same, as soon as possible after his arrival in Salt Lake City. Parties in Utah, also, wishing their relations brought over, must pay the required amount, before they are sent for, unless in some special cases, where notes are accepted in payment. The sum of £4 10s.is required to pay the transportation of each person to the first American port, and the remaining £5 10s.thence to Salt Lake City. The emigrants are stowed away like cattle, on the freight cars and on the decks of the boats and vessels, and thus by having them conveyed in the cheapest manner possible, considerable of the amount paid for transportation is saved, making a large sum in the aggregate, all of which goes into that "treasury of the church,"—the pocket of Brigham Young.

Again: asallare obliged to pay their passage-money, either in advance or after their arrival in Utah, and as a large portion of the sum is previously raised by contribution, of course the amount, in thousands of cases, is duplicated, and paid twice into the same treasury.

The transportation across the Plains costs the church nothing at all, except a slight diminution of the tithing-fundprospective. The teams are furnished, so many from each ward and settlement, and the owners are given credit for the use of the same in tithing account. Large quantities of provisions are furnished and sent out to meet the incoming saints, but these, although donated and sent by their friends, are all charged to them by the careful priests and elders.

Before starting across the Plains, meetings are held, and the saints are counselled to give up all their money and valuables, so that they may be preserved on their journey. One man, in obedience to this "counsel," gave up his money, together with a valuable gold watch and chain. Afterwards, remembering that he had not provided any tobacco for the journey, he asked for a dollar back, to purchase some, which was refused him.

Much cruelty is exercised on the Plains for the slightest disobedience. A young man, brother of Walter Sanders, ofSalt Lake, was whipped nearly to death for being unable to travel as required.

Several years since, Brigham, with the view of saving still more from the emigration fund, projected the plan of bringing the saints across the Plains in hand-cart companies. Under this arrangement, every person, male and female, was expected to assist in drawing a hand-cart; each cart being drawn by three persons, and containing a certain quantity of provisions, clothing, &c.

One of the companies, under the lead of Franklin D. Richards, was detained on the frontiers until common prudence should have dictated their remaining until another year. In consequence of the lateness of the season, before the journey was half performed, winter was upon them, and their sufferings beggar all description.

Mrs. Chapman, a very intelligent English lady, who crossed the Plains in this company, related to me many incidents of this dreadful journey.

They started from the frontier very late, sometime in October, I think; and to allay the fears and forebodings of the saints, Richards prophesied, in the name of Israel's God, that the elements should be controlled; and that the winds and snows of winter should be stayed until the faithful arrived in Zion. Entirely unacquainted with the country and the route before them, they were reassured, and went boldly forward, trusting in their leader.

In order to lighten their loads and facilitate their progress, every article of clothing that they could possibly spare, was left behind; barely sufficient being taken to prevent them from freezing.

It may be supposed that only the very poor were subjected to this terrible ordeal. Not so. Many families of means made the journey in this way, being assured that this sacrifice would add to their exaltation in the eternal world. They had not proceeded far when the snow began to fall, and many became sick from want and exposure. When ariver was to be crossed, they were driven into the water,—men, women, and children,—and were told, if they had sufficient faith, they should, like the Israelites of old, go over dry shod. Many of the men carried their wives and children over the streams, as long as they were able. If any were unable longer to drag their carts, they were obliged to lighten them by throwing away clothing, cooking utensils, and even provisions,—thus necessitating a reduction from their daily allowance of food. Fuel was scarce, and it was often necessary to go into the snow, waist-deep, to procure it. Mrs. Chapman's husband, a strong, athletic man, formerly a member of the Queen's Guards, from constant exertion and exposure, at length fell sick, and though there were a few wagons for the sick and feeble to ride in, they were not admitted into them so long as they were able to walk.

The poor man continued to grow worse, and it soon became evident that he must die. One morning, when the train was ready to start, the Captain came to the tent of the sick man, and finding him dying, said to Mrs. Chapman, "Your husband must die; leave him in the hands of God, and proceed on your journey." "What!" said the heart-stricken woman, "leave my husband on this barren waste, a prey to wolves? No; while there is breath in his body, I shall remain by his side, and share his fate. Leave us if you will, for the wild beasts of the desert cannot be more cruel than you have been." In five minutes more, he breathed his last; and throwing him into a hole dug in the sand, they dragged the weeping wife and children from all they held dear on earth. In a few days the same woman left her baby, too, on the sands of the desert, a prey to wolves. She says, "I never see Franklin D. Richards, but I feel hand-carts from the crown of my head to the sole of my feet."

One day, as they approached their Mecca, an old white-haired saint said to the Captain, in a weak voice,—"Captain, I feel as if I should die, drawing in this hand-cart; can't I ride a little while?"—"Draw till you die then," replied thehard-hearted wretch, "for I'll be d——d if you can ride." "Oh, well," said the old man, "I suppose I shall draw till I die." He took out his watch. "A quarter of four. It will soon be over. Ten minutes. Oh dear; oh, my God! Five minutes to four,—four;"—and the old man fell down in his place,—he was dead.

Every day witnessed the death of large numbers by cold and starvation. Those who survived were more like walking skeletons than human beings. They were covered with vermin, and loathsome to behold. Some were so badly frozen that their flesh fell from their bones. Many remained disabled for life.

"Oh Religion! what crimes are perpetrated in thy name!" When Mormons speak of the hand-cart company, they shudder and grow pale. All this suffering was the result of an attempt, on the part of the leaders of the church, to save a still larger sum from the emigration fund. It was a speculative experiment, which was never repeated. These people bought their carts with their own money; but on their arrival in Salt Lake, the carts were claimed by Brigham, in behalf of the church, and were afterwards sold from the tithing-office at five dollars each.

FOOTNOTES:

[143:A]Persons who are known to possess property, are called upon to pay for seats in the temple. A lady residing in one of the northern settlements, was cajoled into paying £50 for that purpose. The good lady, upon arriving in Utah, found that the famous temple, in which she had purchased a seat, was scarcely above its foundations.

[147:A]Jour. of Dis., Vol. I. p. 340.

[148:A]Jour. of Dis.Vol. I. p. 202.

Brigham's Position as Head of the Church.—Mormon Theology.—Brigham's Theology, or Utah Mormonism.—Adam as God.—Brigham Young as God.—Human Sacrifice.—Introduction of Polygamy.—Polygamy no part of the original Mormon Religion.—The Revelation, or Celestial Marriage.—The Ceremony of Sealing.—Consequences and Incidents of the Doctrine.—Incest.—Summary of the Mormon Religion.

Not only is Brigham Young the temporal head of the church, its chief business agent, and the sole custodian of its funds, but he is the spiritual head, the established fountain, in whom is gathered from on high all spiritual blessings, and from whom they are expected to flow through the various officers of the priesthood, and thus be distributed to the faithful among the masses. Standing in this capacity between the people and the Supreme Being, he is at once Prophet, Seer, and Revelator. As Prophet and Seer, he sees and foretells to the people what is to befall them, as the result of certain courses of action. As Revelator, he reveals and translates, to the comprehension of the people, the hidden will of God concerning them.

An acknowledgment of this relationship of Brigham with the Divine Being is made a test of fellowship; as in the case of the Morrisites, who, although they admitted his right to preside over the church as its temporal head, denied him the attributes of prophet and revelator. Hence they were cut off from the church.

Acting in this capacity, he not only prescribes a course of conduct for his followers, but promulgates, from time to time,doctrines, to be received, believed, and advocated. Thus the theology or creed of the church changes, from time to time, to suit the changing opinions, the whims and caprices, or the passions and lusts, of its head and leader. What is here said, therefore, of the Mormon religion, must be understood in reference to the received doctrines and tenets of the church in former years,—many of which still remain, but incorporated with new dogmas, and any part or all of which are liable at any time to be changed, modified, or entirely overthrown.

There are many Gods, and they are of both sexes. But to us there is but one God,—the Father of mankind, and the Creator of the earth.

Men and women are literally the sons and daughters of God,—our spirits having been literally begotten by God, in the heavenly world, and having been afterwards sent to the earth, and invested with these tabernacles.

God is in the form of man. He has a body, composed of spiritual matter. There is no difference between matter and spirit, except in quality. Spirit is matter refined.

God is omnipotent, but not personally omnipresent. He is everywhere present by his Holy Spirit. His personality is generally expressed by the phrase, "He has body, parts, and passions." He resides in the centre of the universe, near the planet Kolob. This planet revolves on its axis once in a thousand of our years, and one revolution of Kolob is a day to the Almighty.

Jesus Christ was the Son of God, literally begotten by the Father, and had the Spirit of God in the body of a man. After his resurrection, he had a body of flesh and bones only, typical of man's resurrected body. He differs in nothing from the Father, except in age and authority,—the Father having the seniority, and consequently the right to preside.

The Holy Spirit is a subtle fluid, like electricity. It isthe subtlest form of matter, and pervades all space. By its agency all miracles, so called, are performed. Miracles are simply the effects of the operation of natural laws. But they are laws of a higher character than those with which we are acquainted. This Holy Spirit is communicated by the laying-on of hands by one of the properly authorized priesthood, and the recipient is then enabled to perform wonderful things, according to his gift,—some having the gift of prophecy, some of healing, some of speaking in unknown tongues, etc.

There are three heavens,—the telestial, the terrestrial, and the celestial.

Thetelestialandterrestrialheavens are to be occupied by the various classes of persons who have neither obeyed nor rejected the gospel. The telestial is typified by the stars,—the terrestrial, by the moon.

Thecelestial, or highest heaven, has for its type the sun, and is reserved for those who received the testimony of Jesus, and believed on His name, and were baptized by one having authority from Him, and who afterwards lived a holy life.

The earth, as purified and refined, after the second coming of Christ, is to be the final habitation of those entitled to the glories of the celestial kingdom. Jerusalem is to be rebuilt, and Zion, or the New Jerusalem, is to be built in Jackson County, Missouri, whence the saints were expelled in 1833.

There is a fourth class of persons, not entitled to either of these heavens. They are those who sin against the Holy Ghost; that is, those who apostatize after receiving the Holy Spirit. These go into everlasting punishment, to remain with the devil and his angels.

The gospel, which people are called upon to obey, in order to gain a place in the celestial kingdom, is,—First, They must believe in Jesus Christ as the Son of God, and in His authorized priesthood.Secondly, They must repent of their sins;Thirdly, They must be baptized by immersionfor the remission of their sins; and,Fourthly, They must receive the laying-on of hands for the gift of the Holy Ghost.

God, having become nearly lost to man, revived His work, by revealing himself to Joseph Smith, and conferring upon him the keys of the everlasting Priesthood,—thus making him the mediator of a New Dispensation, which is immediately to precede the second coming of Christ. All those who recognize the divine authority of Smith, and are baptized by one having authority, are the chosen people of God, who are to introduce the Millennium, and to reign with Christ, on earth, a thousand years.

Previous to the year 1852, it was also an orthodox principle of the Mormon religion, that a man should have but one wife, to whom he should be true and faithful.

Those who have any curiosity to pursue the subject further, will find these views and doctrines fully explained and illustrated in the religious writings of the Mormons,—of which the following are some of the principal: Book of Mormon; Book of Doctrine and Covenants; Works of Orson Pratt; Key to Theology, by P. P. Pratt; The Only Way to be Saved, etc., by L. Snow; Pearl of Great Price; Voice of Warning, by P. P. Pratt; Catechism for Children, by John Jaques; Deseret News, 14 vols.; Journal of Discourses, 6 vols.; Latter-Day Saints' Millennial Star, London, 26 volumes.

Brigham's Theology; or Utah Mormonism.

The doctrines taught and practised by the present head of the Mormon Church differ so much from the previously established tenets of the church, that they require a separate consideration.

One of the most important innovations upon the established doctrines of the church, is in relation to the Godhead. In April, 1852, Brigham put forth the startling doctrine that Adam is God, and to be recognized and honored as such! This announcement created some consternation among theMormon theologians, and some of them had the courage to oppose it. The following is the "Revelator's" own exposition of this doctrine:—

"When the Virgin Mary conceived the child Jesus, the Father had begotten him in his own likeness. He was not begotten by the Holy Ghost. And who is the Father?He is the first of the human family; and when he took a tabernacle, it was begotten by his Father in heaven, after the same manner as the tabernacle of Cain, Abel, and the rest of the sons and daughters of Adam and Eve. . . . It is true that the earth was organized by three distinct characters, namely: Elohim, Yahovah, and Michael, [Adam;] these three forming a quorum, as in all heavenly bodies, and in organized element perfectly represented in the Deity, as Father, Son, and Holy Ghost."When our Father Adam came into the garden of Eden, he came with a celestial body, and broughtEve, one of his wives, with him. He helped to make and organize this world. He is Michael, the Archangel, the Ancient of Days.He is our Father and our God, and the only God with whom we have to do.. . . Jesus, our elder brother, was begotten in the flesh by the same character that was in the garden of Eden, and who is our Father in heaven."[157:A]

"When our Father Adam came into the garden of Eden, he came with a celestial body, and broughtEve, one of his wives, with him. He helped to make and organize this world. He is Michael, the Archangel, the Ancient of Days.He is our Father and our God, and the only God with whom we have to do.. . . Jesus, our elder brother, was begotten in the flesh by the same character that was in the garden of Eden, and who is our Father in heaven."[157:A]

It is manifest that Young is not so much at home in theology as when engaged in financial schemes and money speculations. So disgusting and blasphemous are these ideas, and so unacceptable were they, even to Mormons, who were not prepared to see the basis of their religion thus rudely overthrown, that Brigham finally felt compelled to caution the Elders not to preach the new doctrine concerning Deity, until the people should be better prepared to receive them.

Mahomet is the great exemplar and prototype whom Brigham Young aims to imitate, and doubtless he took from the Koran his ideas about the deity of Adam. Thus in chapter two of the Koran, we have the following:—

"And when we said unto the angels, 'worship Adam,' they all worshipped him, except Eblis, [Lucifer,] who refused."

From the following affidavit of John Stiles, father of JudgeStiles, formerly one of the United States Judges in Utah, a man of much probity of character, and well known in Salt Lake City as "Father Stiles," it appears that the blasphemous pretensions of Brigham Young do not stop with Adam, but that, among the brethren, he has encouraged a doctrine, which he dare not put in print;—no less thanto arrogate to himself the attributes of Deity.

"Territory of Utah,Great Salt Lake City.ss."In the spring of 1856," John Stiles says, "I resided in the 11th Ward of Great Salt Lake City, in the Territory of Utah. I was appointed by the quorum to which I then belonged, as a Missionary High-Priest for the said Ward. My duty was to look after the morals of the people of the Ward, and especially to see that there was no false doctrine taught there. I subsequently found that there were not only immoralities, but also false doctrines among some of the people, as I supposed at the time. Many people believed and taught the doctrine, that Brigham Young was all theGodthat we were amenable to. I found by opposing that doctrine, that I gave offence to the authorities of the Ward, and was consequently called to answer for my opposition before the Bishop of the Ward, although he had no jurisdiction over me. As a High-Priest I was amenable to a higher authority, but not to him."In a public assembly he wished me to state my views on the question, whetherif Brigham Young was not God, who was?I told him I would do so. I rose and stated that my idea of the being of God was expressed in a passage of Scripture, and I need only repeat the passage to explain the idea. The passage was: 'To us there is but one God,the Father, of whom are all things, and we in Him, and one Lord Jesus Christ, by whom are all things, and we by Him.' I subsequently, in explanation, cited this passage of Scripture: 'This is life eternal, that we might know thee, the only living and true God, and Jesus Christ whom thou hast sent.' I then sat down, and the Bishop rose and said: 'Brethren, we perceive that Father Stiles runs round Brigham.' I replied, 'Yes; I do not mention Brigham Young on the same day with God, as of the same Godhead.' His (the Bishop's) First Counsellor, then moved that Father Stiles be cut off from the church. Thiswas seconded by the Second Counsellor. This was proposed to the assembly as a question by the Bishop, and I was cut off accordingly. I subsequently discovered that by my opposition and explanation, I gave offence to the authorities of the Mormon Church, and was cut off from the church and dismissed from the place of Missionary High-Priest of that Ward. I have never been restored as Missionary High-Priest.(Signed,)John Stiles."Sworn to and subscribed before me at Great Salt Lake City, this April 26th, 1864."John Titus,Ch. Justice of Utah."

"In the spring of 1856," John Stiles says, "I resided in the 11th Ward of Great Salt Lake City, in the Territory of Utah. I was appointed by the quorum to which I then belonged, as a Missionary High-Priest for the said Ward. My duty was to look after the morals of the people of the Ward, and especially to see that there was no false doctrine taught there. I subsequently found that there were not only immoralities, but also false doctrines among some of the people, as I supposed at the time. Many people believed and taught the doctrine, that Brigham Young was all theGodthat we were amenable to. I found by opposing that doctrine, that I gave offence to the authorities of the Ward, and was consequently called to answer for my opposition before the Bishop of the Ward, although he had no jurisdiction over me. As a High-Priest I was amenable to a higher authority, but not to him.

"In a public assembly he wished me to state my views on the question, whetherif Brigham Young was not God, who was?I told him I would do so. I rose and stated that my idea of the being of God was expressed in a passage of Scripture, and I need only repeat the passage to explain the idea. The passage was: 'To us there is but one God,the Father, of whom are all things, and we in Him, and one Lord Jesus Christ, by whom are all things, and we by Him.' I subsequently, in explanation, cited this passage of Scripture: 'This is life eternal, that we might know thee, the only living and true God, and Jesus Christ whom thou hast sent.' I then sat down, and the Bishop rose and said: 'Brethren, we perceive that Father Stiles runs round Brigham.' I replied, 'Yes; I do not mention Brigham Young on the same day with God, as of the same Godhead.' His (the Bishop's) First Counsellor, then moved that Father Stiles be cut off from the church. Thiswas seconded by the Second Counsellor. This was proposed to the assembly as a question by the Bishop, and I was cut off accordingly. I subsequently discovered that by my opposition and explanation, I gave offence to the authorities of the Mormon Church, and was cut off from the church and dismissed from the place of Missionary High-Priest of that Ward. I have never been restored as Missionary High-Priest.

(Signed,)John Stiles.

"Sworn to and subscribed before me at Great Salt Lake City, this April 26th, 1864.

"John Titus,

Ch. Justice of Utah."

Another doctrine of a startling character, promulgated by one of Young's counsellors and endorsed by him, is that ofhuman sacrifice for the remission of sins.

It was first announced by Jedediah M. Grant, Second Counsellor to the President, in the following language:—

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