CHAPTER XLIX.

They journeyed thence by steamer up the Hudson river to Albany; by canal from Albany to Buffalo; by steamer thence to Chicago; and by flat-boat down the Rock river to Nauvoo, where they arrived Nov. 24th.

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Elizabeth Birch, who was born in Lancashire, England, in 1810, was a widow with four children when she first heard the gospel, which was brought to Preston, by the American elders, in 1837. The new religion created great excitement in that section, and people often walked ten miles and more to hear the elders preach. She was baptized at Preston, on the 24th of Dec., 1838. In 1841 she sailed in the shipSheffieldfor New Orleans, and thence up the Mississippi river in the second company of saints that sailed for America. In the fall of that year she was married to Mr. Birch. Her husband being one of those designated to help finish the temple at Nauvoo they were in the city during the famous battle of Nauvoo. Her recollections of that perilous event are very vivid. During the fight one of the sisters brought into her house a cannon-ball which she had picked up, just from the enemy's battery. It was too hot to be handled. They reached the valley in 1850.

Concerning polygamy, she says: "In 1858, my husband having become convinced that the doctrine of celestial marriage and plurality of wives was true, instructed me in regard to it; and becoming entirely, satisfied that the principle is not only true, but that it is commanded, I gave my consent to his taking another wife, by whom he had one daughter; and again in 1860 I consented to his taking another one, by whom he had a large family of children. These children we have raised together, and I love them as if they were my own. Our husband has been dead two years, but we still live together in peace, and each contributes to the utmost for the support of the family."

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Lucy Clayton, wife of Elder Thomas Bullock, was the first of the saints to enter Carthage jail after the martyrdom of Joseph and Hyrum. She tells a graphic tale of the excitement of the people of Carthage on that occasion—how they fled, panic-stricken, from their homes, led by Governor Ford, thinking that the people of Nauvoo would wreak vengeance upon them for the murder that had been committed in their midst. She was also among the remnant of the sick and dying saints on the banks of the Mississippi, after the expulsion, when they were miraculously fed by quails that alighted in their midst. This is an often-told wonder, and is classed with the immortal episode of the children of Israel, fed by quails in the wilderness.

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The wife of Thomas Smith is also entitled to historic mention. Her husband, in the early days of the British mission, made a great stir in England, as a Mormon elder, and she was with him in his ministry. He bore the euphonious epithet of "Rough Tom." Having both the genius and fame of an iconoclast, he disputed, on the platform, with the same sectarian champions who met the great infidels Holyoke, Barker and Bradlaugh. His career as a Mormon elder was quite a romance, and in all its scenes his wife, Sister Sarah, was a participant, though she was as gentle in spirit as he was bold and innovative. A famous career was theirs, and the spiritual power and signs that followed them were astonishing. He was full of prophesy, and she spake in tongues. He also cast out devils by the legion. The spirits, good and bad, followed him everywhere. It is of those thrilling scenes that his widow now loves to speak, as a testimony of the power of God, and of the signs following the believer. No sister from the old country could be chosen as a better witness of the spiritual potency of Mormonism than Sister Sarah Smith Wheeler.

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Sister I. S. Winnerholm, from Denmark, was brought into the church, in Copenhagen, through a series of spiritual experiences of unusual power and interest; and, throughout her entire life since, she has been remarkably gifted with the power of healing, the interpretation of tongues, etc. Concerning the gift of tongues, she testifies that at a ward meeting in Salt Lake City she heard a lady manifest the gift by speaking in the dialect of Lapland, which she was fully competent to translate, being conversant with that dialect, and which the lady in question positively knew nothing about, as she had never seen a person from that country. Sister Winnerholm has been a resident of Salt Lake City since 1862, and a member of the church since 1853.

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As a representative from Scotland, Sister Elizabeth Duncanson, who is one of "Zion's nurses," may be mentioned. A remarkable incident of her life is the fact that at about the identical moment of the martyrdom of Joseph and Hyrum Smith, she, in her home in Scotland, saw the entire tragedy in a dream. She told the dream to her husband at the time (both of them were members of the church), and they were much dispirited with their forebodings concerning it. In about six weeks, by due course of mail, the tidings reached them. Herself and husband reached Utah in 1855, and in that same year she was ordained, by President Young, to the office of nurse, which she has since most acceptably and skillfully filled.

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Another sister from Scotland, Sister Mary Meiklejohn, since 1856 a resident of Tooele City, and also one of "Zion's nurses," shall here be mentioned. While residing in Bonhill, Scotland, herself and husband were baptized into the Mormon Church by Elder Robert Hamilton. Her husband at once became active in the work of spreading the gospel, and was soon the recipient of the benefits of the gift of healing, to a remarkable degree. By an accident one of his feet was crushed and terribly lacerated by being caught in a steam engine. The physicians determined that the foot must be amputated in order to save his life; but the elders thought differently, and after administering to him, they called a fast, for his benefit, among all the branches in the neighborhood, and the presiding elder prophesied that he should so completely recover the use of his foot as to dance on it many times in Zion. This has been literally fulfilled. Mrs. Meiklejohn is the very acceptable President of the Tooele Relief Society, which position she has held since its organization in 1870.

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It is also noteworthy that among the sisters is Mrs. Josephine Ursenbach, once a Russian Countess. With the instincts of her rank, she took it upon her to officiate for many of her aristocratic compeers of Europe, in the beautiful ordinance of baptism for the dead. The Empress Josephine and Napoleon's wife, Louisa of Austria, were among the number. Also Elizabeth of England.

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The reader will have noticed in the sketches of the sisters, both American and foreign, frequent mention of the "gift of tongues." This seems to have been markedly the woman's gift. One of the first who manifested it approvedly was Mother Whitney. She was commanded by the prophet Joseph to rise and sing in the gift of tongues in the early days of Kirtland. She did so, and Joseph pronounced it the "Adamic tongue," or the language spoken by Adam. Parley P. Pratt afterwards gave a written interpretation of it. It was a story, in verse, of Adam blessing his family in "Adam-Ondi-Ahman"—the Garden of Eden in America.

As an instance in which the gift of tongues proved of decidedly practical value, we transcribe the following incident, which occurred near Council Bluffs, in the history of a girl of seventeen by the name of Jane Grover (afterwards Mrs. Stewart), from her journal:

"One morning we thought we would go and gather gooseberries. Father Tanner (as we familiarly called the good, patriarchal Elder Nathan Tanner), harnessed a span of horses to a light wagon, and, with two sisters by the name of Lyman, his little granddaughter, and me, started out. When we reached the woods we told the old gentleman to go to a house in sight and rest himself while we picked the berries.

"It was not long before the little girl and I strayed some distance from the rest, when suddenly we heard shouts. The little girl thought it was her grandfather, and was about to answer, but I restrained her, thinking it might be Indians. We walked forward until within sight of Father Tanner, when we saw he was running his team around. We thought nothing strange at first, but as we approached we saw Indians gathering around the wagon, whooping and yelling as others came and joined them. We got into the wagon to start when four of the Indians took hold of the wagon-wheels to stop the wagon, and two others held the horses by the bits, and another came to take me out of the wagon. I then began to be afraid as well as vexed, and asked Father Tanner to let me get out of the wagon and run for assistance. He said, 'No, poor child; it is too late!' I told him they should not take me alive. His face was as white as a sheet. The Indians had commenced to strip him—had taken his watch and handkerchief—and while stripping him, were trying to pull me out of the wagon. I began silently to appeal to my Heavenly Father. While praying and struggling, the spirit of the Almighty fell upon me and I arose with great power; and no tongue can tell my feelings. I was happy as I could be. A few moments before I saw worse than death staring me in the face, and now my hand was raised by the power of God, and I talked to those Indians in their own language. They let go the horses and wagon, and all stood in front of me while I talked to them by the power of God. They bowed their heads and answered 'Yes,' in a way that made me know what they meant. The little girl and Father Tanner looked on in speechless amazement. I realized our situation; their calculation was to kill Father Tanner, burn the wagon, and take us women prisoners. This was plainly shown me. When I stopped talking they shook hands with all three of us, and returned all they had taken from Father Tanner, who gave them back the handkerchief, and I gave them berries and crackers. By this time the other two women came up, and we hastened home.

"The Lord gave me a portion of the interpretation of what I had said, which was as follows:

"'I suppose you Indian warriors think you are going to kill us? Don't you know the Great Spirit is watching you and knows everything in your heart? We have come out here to gather some of our father's fruit. We have not come to injure you; and if you harm us, or injure one hair of our heads, the Great Spirit shall smite you to the earth, and you shall not have power to breathe another breath. We have been driven from our homes, and so have you; we have come out here to do you good, and not to injure you. We are the Lord's people and so are you; but you must cease your murders and wickedness; the Lord is displeased with it and will not prosper you if you continue in it. You think you own all this land, this timber, this water, all the horses: Why, you do not own one thing on earth, not even the air you breathe—it all belongs to the Great Spirit.'"

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Of similar import, and fraught with similar incidents as the preceding, are the testimonies of Mercy R. Thompson, sister of Mary Fielding; Mrs. Janet Young, of South Cottonwood; Elizabeth S. Higgs, of Salt Lake City; Ann Gillott Morgan, of Milk Creek, originally from England; Zina Pugh Bishop, for twenty-eight years a member of the church; Anna Wilson, of Taylorsville, originally from Sweden; Mary C. Smith, a sister from Wales; Elizabeth Lane Hyde, a sister from South Wales; Sister M. Bingham, an aged saint from England; Sister Mary T. Bennson, of Taylorsville, for thirty-two years a member of the church; Mrs. Isabella Pratt Walton, of Mill Creek; Mrs. Margaret Pratt, from Scotland; and many more, concerning whom a faithful record might profitably be made.

THE MESSAGE TO JERUSALEM—THE ANCIENT TONES OF MORMONISM—THE MORMON HIGH PRIESTESS IN THE HOLY LAND—ON THE MOUNT OF OLIVES—OFFICIATING FOR THE ROYAL HOUSE OF JUDAH.

"Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned; for she hath received double for all her sins. * * * O Zion, that bringest glad tidings, get thee up into the high mountain; O Jerusalem that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, behold your God!"

Themes to this day not understood by the Gentiles! Incomprehensible to the divines of Christendom!

The everlasting perpetuation of a chosen race—a diviner monument in its dispersion and preservation than in its national antiquity. Its restoration to more than its ancient empire, and the rebuilding of Jerusalem, with Jehovah exalted in his chosen people as the Lord God Omnipotent, is the vast subject of the prophetic Hebrews.

It was such a theme that inspired the genius of grand Isaiah, swelling into the exultation of millennial jubilee for Israel, in his great declamatory of "Comfort ye, comfort ye my people, saith your God!"

Gentile Christendom has never beenen rapportwith the Abrahamic subject. It has not incarnated its genius. It is destitute of the very sense to appreciate the theme of Jerusalem rebuilt.

Israelitish Mormondom does understand that subject. It has fully incarnated its genius. It has, not only the prophetic sense to appreciate the theme of Old Jerusalem rebuilt, but also the rising of the New Jerusalem of the last days, whose interpreted symbol shall be, "The Lord God Omnipotent reigneth!"

The divines of a Romish Christianity—Romish, notwithstanding its sectarian protestantism—have worn threadbare the New Testament; but the epic soul of the old Hebrew Bible has never possessed Gentile Christendom. To it, the prophesies and sublimities of Isaiah, and the everlasting vastness of the Abrahamic covenant and promise, are all, at best, but as glorious echoes from the vaults of dead and long buried ages.

Who has blown the trump of this Hebraic resurrection? One only—the prophet of Mormondom!

The Mormons are, as it were, clothing that soul with flesh—giving the themes of that everlasting epic forms and types. Their Israelitish action has made the very age palpitate. They render the "Comfort ye, comfort ye my people, saith your God!" as literally as did they the command of their prophet to preach the gospel to the British Isles, and gather the saints from that land.

The thread of history leads us directly to a significant episode in the life of Eliza R. Snow, a prophetess and high priestess of Hebraic Mormondom, in which the "Comfort ye my people" became embodied in an actual mission to Jerusalem.

Very familiar to the Mormons is the fact that, at the period when Joseph sent the Twelve to foreign lands, two of their number, Orson Hyde and John E. Page, were appointed on mission to Jerusalem. The Apostle Page failed to fulfill his call, and ultimately apostatized; but Orson Hyde honored the voice that oracled the restoration of Israel, and the rebuilding of Jerusalem. He did not preach to Judah in the ordinary way, but on the Mount of Olives he reconsecrated the land, and uttered to the listening heavens a command for the Jews to gather and rebuild the waste places. It was as the refrain of the invisible fathers, concerning Israel's redemption, rising from the hearts of their Mormon children. And that mission of Orson Hyde was but a prophesy, to the sons of Judah, of coming events. Other missions were ordained, as it were, to psychologize the age into listening to the voice of Judah's comforter.

A few years since, the second mission to Jerusalem was accomplished. On the Mount of Olives this time stood also a woman—to take part in the second consecration! A woman's inspired voice to swell the divine command for Israel to gather and become again the favored nation—the crown of empires.

The journal of Sister Eliza thus opens this episode of her life:

"On the 26th of October, 1872, I started on the mission to Palestine. When I realized that I was indeed going to Jerusalem, in fulfillment of a prediction of the prophet Joseph that I should visit that antique city, uttered nearly thirty years before, and which had not only fled my anticipations, but had, for years, gone from memory, I was filled with astonishment."

The Jerusalem missionaries were President Geo. A. Smith, Lorenzo Snow, his sister Eliza R. Snow, and Paul A. Schettler, their secretary, accompanied by several tourists. The following commission, given to President Smith, stamps the apostolic character of this peculiar mission, and connects it with the former one, sent by the prophet Joseph, in the person of Orson Hyde, thirty-two years before:

"SALT LAKE CITY, U. T.,"October 15, 1872."PRESIDENT G. A. SMITH:"Dear Brother: As you are about to start on an extensive tour through Europe and Asia Minor, where you will doubtless be brought in contact with men of position and influence in society, we desire that you closely observe what openings now exist, or where they may be effected, for the introduction of the gospel into the various countries you shall visit."When you go to the land of Palestine, we wish you to dedicate and consecrate that land to the Lord, that it may be blessed with fruitfulness preparatory to the return of the Jews in fulfillment of prophesy and the accomplishment of the purposes of our Heavenly Father."We pray that you may be preserved to travel in peace and safety; that you may be abundantly blessed with words of wisdom and free utterance in all your conversations pertaining to the holy gospel, dispelling prejudice and sowing seeds of righteousness among the people."BRIGHAM YOUNG,"DANIEL H. WELLS."

"SALT LAKE CITY, U. T.,

"October 15, 1872.

"PRESIDENT G. A. SMITH:

"Dear Brother: As you are about to start on an extensive tour through Europe and Asia Minor, where you will doubtless be brought in contact with men of position and influence in society, we desire that you closely observe what openings now exist, or where they may be effected, for the introduction of the gospel into the various countries you shall visit.

"When you go to the land of Palestine, we wish you to dedicate and consecrate that land to the Lord, that it may be blessed with fruitfulness preparatory to the return of the Jews in fulfillment of prophesy and the accomplishment of the purposes of our Heavenly Father.

"We pray that you may be preserved to travel in peace and safety; that you may be abundantly blessed with words of wisdom and free utterance in all your conversations pertaining to the holy gospel, dispelling prejudice and sowing seeds of righteousness among the people.

"BRIGHAM YOUNG,

"DANIEL H. WELLS."

Joseph had also predicted that, ere his mortal career closed, "George A." should see the Holy Land. In the fulfillment of this he may therefore be considered as the proxy of his great cousin; while Sister Eliza, who, it will be remembered, was declared by the prophet to be of the royal seed of Judah, may be considered as a high priestess officiating for her sacred race.

Away to the East—the cradle of empires—to bless the land where Judah shall become again a nation, clothed with more than the splendor of the days of Solomon.

Uniting at New York, the company, on the 6th of November, sailed on board the steamerMinnesota. Arriving in London, they visited some of the historic places of that great city, and then embarked for Holland. From place to place on the continent they went, visiting the famous cities, stopping a day to view the battle-field of Waterloo, then resting a day or two at Paris. At Versailles they were received with honor by President Theirs, in their peculiar character as missionaries to Jerusalem. Thence back to Paris; from Paris to Marseilles; then to Nice, where they ate Christmas dinner; thence to San Reno, Italy; to Genoa, Turin, Milan, Venice, Florence, Rome. At Rome Sister Eliza passed her seventieth birthday, visiting the famous places of that classic city. On the 6th of February, 1873, the apostolic tourists reached Alexandria, Egypt; and at length they approached Jerusalem—the monument of the past, the prophesy of the future! They encamped in the "Valley of Hinnom." Here Sister Eliza writes:

"Sunday morning, March 2d, President Smith made arrangements with out dragoman, and had a tent, table, seats, and carpet taken up on the Mount of Olives, to which all the brethren of the company and myself repaired on horseback. After dismounting on the summit, and committing our animals to the care of servants, we visited the Church of Ascension, a small cathedral, said to stand on the spot from which Jesus ascended. By this time the tent was prepared, which we entered, and after an opening prayer by Brother Carrington, we united in the order of the holy priesthood, President Smith leading in humble, fervent supplications, dedicating the land of Palestine for the gathering of the Jews and the rebuilding of Jerusalem, and returned heartfelt thanks and gratitude to God for the fullness of the gospel and the blessings bestowed on the Latter-day Saints. Other brethren led in turn, and we had a very interesting season; to me it seemed the crowning point of the whole tour, realizing as I did that we were worshipping on the summit of the sacred mount, once the frequent resort of the Prince of Life."

This the literal record; but what the symbolical?

A prophesy of Israel's restoration! A sign of the renewal of Jehovah's covenant to the ancient people! The "comfort ye" to Jerusalem! Zion, from the West, come to the Zion of the East, to ordain her with a present destiny! A New Jerusalem crying to the Old Jerusalem, "Lift up thy voice with strength; Lift it up, be not afraid; say unto the cities of Judah, behold your God!"

Woman on the Mount of Olives, in her character of prophetess and high priestess of the temple! A daughter of David officiating for her Father's house!

Surely the subject is unique, view this extraordinary scene as we may—either as a romantic episode of Mormonism, or as a real and beautiful prelude to Jerusalem redeemed.

At the Sea of Gallilee the Hebraic muse of Sister Eliza thus expressed the rapture awakened by the scenes of the sacred land:

"I have stood on the shore of the beautiful sea—The renowned and immortalized Gallilee—When 'twas wrapped in repose, at eventide,Like a royal queen in her conscious pride."No sound was astir—not a murmuring wave—Not a motion was seen, but the tremulous lave—A gentle heave of the water's crest—As the infant breathes on a mother's breast."I thought of the past and present; it seemedThat the silent sea with instruction teemed;For often, indeed, the heart can hearWhat never, in sound, has approached the ear."There's a depth in the soul that's beyond the reachOf all earthly sound—of all human speech;A fiber, too pure and sacred, to chimeWith the cold, dull music of earth and time."* * * * * * *

"I have stood on the shore of the beautiful sea—The renowned and immortalized Gallilee—When 'twas wrapped in repose, at eventide,Like a royal queen in her conscious pride.

"No sound was astir—not a murmuring wave—Not a motion was seen, but the tremulous lave—A gentle heave of the water's crest—As the infant breathes on a mother's breast.

"I thought of the past and present; it seemedThat the silent sea with instruction teemed;For often, indeed, the heart can hearWhat never, in sound, has approached the ear.

"There's a depth in the soul that's beyond the reachOf all earthly sound—of all human speech;A fiber, too pure and sacred, to chimeWith the cold, dull music of earth and time."

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On their way home our tourists visited Athens. Everywhere, going and returning, they were honored. Even princes and prime ministers took a peculiar interest in this extraordinary embassy of Mormon Israel. Evidently all were struck by its unique character.

Recrossing the Atlantic, they returned to their mountain home; thus accomplishing one of the most singular and romantic religious missions on record.

WOMAN'S POSITION IN THE MORMON CHURCH—GRAND FEMALE ORGANIZATION OF MORMONDOM—THE RELIEF SOCIETY—ITS INCEPTION AT NAUVOO—ITS PRESENT STATUS, AIMS, AND METHODS—FIRST SOCIETY BUILDING—A WOMAN LAYS THE CORNER STONE—DISTINGUISHED WOMEN OF THE VARIOUS SOCIETIES.

The Mormon women, as well as men, hold the priesthood. To all that man attains, in celestial exaltation and glory, woman attains. She is his partner in estate and office.

John the Revelator thus tells the story of the Church of the First Born, in the New Jerusalem, which shall come down out of heaven:

"And they sang a new song, saying, Thou art worthy to take the book and to open the seals thereof: for thou wast slain, and hast redeemed us unto God, by thy blood, out of every kindred and tongue and nation:"And hast made us unto our God kings and priests: and we shall reign on the earth."

"And hast made us unto our God kings and priests: and we shall reign on the earth."

Joseph the Revelator has given a grand supplement to this. He also saw that vast assembly of the New Jerusalem, and heard that song. There was the blessed woman-half of that redeemed throng. The sisters sang unto the honor of the Lamb:

"And thou hast made us unto our God queens and priestesses: and we shall reign on the earth!"

"But this is lowering the theme," says the Gentile Christian; "the theme descends from man—the paragon of excellence—to woman. Enough that she should be implied—her identity and glory absorbed in man's august splendor! Enough, that, for man, woman was created.

Not so the grand economy of Mormonism. In the Mormon temple, woman is not merely implied, but well defined and named. There the theme of the song of the New Jerusalem is faithfully rendered in her personality. If man is anointed priest unto God, woman is anointed priestess; if symboled in his heavenly estate as king, she is also symboled as queen.

Gentile publishers, making a sensational convenience of apostate sisters, have turned this to the popular amusement; but to the faithful Mormon woman it is a very sacred and exalted subject.

But not presuming to more than cross the threshold of the temple, return we now to the Mormon woman in her social sphere and dignity. The grand organization of fifty thousand Mormon women, under the name of "Relief Societies," will sufficiently illustrate woman in the Mormon economy.

The Female Relief Society was organized by the prophet Joseph, at Nauvoo. Here is a minute from his own history:

"Thursday, March 24.—I attended by request the Female Relief Society, whose object is, the relief of the poor, the destitute, the widow, and the orphan, and for the exercise of all benevolent purposes. Its organization was completed this day. Mrs. Emma Smith takes the presidential chair; Mrs. Elizabeth Ann Whitney and Mrs. Sarah M. Cleveland are her councilors; Miss Elvira Cole is treasuress, and our well-known and talented poetess, Miss Eliza R. Snow, secretary. * * * * Our ladies have always been signalized for their acts of benevolence and kindness; but the cruel usage that they have received from the barbarians of Missouri, has hitherto prevented their extending the hand of charity in a conspicuous manner."

On another occasion he says:

"I met the members of the Female Relief Society, and after presiding at the admission of many new members, gave a lecture on the priesthood, showing how the sisters would come in possession of the privileges, blessings, and gifts of the priesthood, and that the signs should follow them, such as healing the sick, casting out devils, etc., and that they might attain unto these blessings by a virtuous life, and conversation, and diligence in keeping all the commandments."

But it is in Utah that we see the growth of this society to a vast woman's organization: an organization which will greatly influence the destiny of Utah, religiously, socially and politically, for the next century, and, presumably, for all time.

From 1846, the time of the exodus from Nauvoo, the Relief Society was inoperative until 1855, when it was re-organized in Salt Lake City.

It is a self-governing body, without a written constitution; but is thoroughly organized, and parliamentary in its proceedings. Each branch adopts measures, makes arrangements, appointments, etc., independently of others. Because of these organizations, Utah has no "poor-houses." Under the kind and sisterly policy of this society the worthy poor feel much less humiliated, and are better supplied, than by any almshouse system extant. By an admirable arrangement, under the form of visiting committees, with well-defined duties, the deserving subjects of charity are seldom, if ever, neglected or overlooked.

Since its revival in Salt Lake City, the society has extended, in branches, from ward to ward of the cities, and from settlement to settlement, in the country, until it numbers considerably over two hundred branches; and, as new settlements are constantly being formed, the number of branches is constantly increasing.

The funds of the society are mostly donations; but many branches have started various industries, from which they realize moderate incomes. Besides stated business meetings each branch has set days on which to work for the benefit of the poor. When the society commenced its labors in Salt Lake City, these industrial meetings would have reminded the observer of the Israelites in Egypt, making "bricks without straw"—the donations consisting of materials for patch-work quilts, rag-carpets, uncarded wool for socks and stockings, etc. (In one well-authenticated instance the hair from slaughtered beeves was gathered, carded—by hand of course, as there were no carding machines in the city at that time—spun, and knit into socks and mittens.) These industrial meetings, to this day, are very interesting, from the varieties of work thus brought into close fellowship.

As fast as may be, the various branches are building for themselves places of meeting, workshops, etc. The first of these buildings was erected by the ladies of the Fifteenth Ward of Salt Lake City. They commenced their labors as above, their first capital stock being donations of pieces for patch-work quilts, carpet-rags, etc. By energy and perseverance, they have sustained their poor, and, in a few years, purchased land and built on it a commodious house.

It should be recorded, as unique in history, that the laying of the corner-stone of this building was performed by the ladies. This ceremony, being unostentatiously performed, was followed by appropriate speechmaking on the part of the presiding officer of the society, Mrs. S. M. Kimball, Eliza R. Snow, and others; each in turn mounting the corner-stone for a rostrum, and each winning deserved applause from the assembled thousands.

No greater tribute could be paid to the ladies of this organization, than the simple statement of the fact that, since its re-establishment, in 1855, the Relief Society has gathered and disbursed over one hundred thousand dollars!

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Mrs. Sarah M. Kimball, who, as President of the Fifteenth Ward Society, sustained the honors of the above occasion, belonged to the original Relief Society in Nauvoo. As elsewhere recorded, she also presided at the grand mass-meeting of the sisters, in Salt Lake City, in 1870, and has repeatedly appeared as a speaker of talent, and as a leader among the women of Utah. Her favorite theme is female suffrage; but she abounds with other progressive ideas, and is a lady of decided character. Her history as a Mormon dates from the earliest rise of the church.

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Mrs. Mary I. Horne, frequently mentioned elsewhere, is the President of the "General Retrenchment Society" of Salt Lake City. (It should be explained that these are auxiliary to the relief societies, and are more especially designed for the organization of the young ladies of Utah.) She is also President of the Fourteenth Ward Relief Society, where frequently the sisters hold something like general conventions of the societies of the city. She may be said to rank, as an organizer, next to President Eliza R. Snow.

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Among those who have earned honorable mention, as presidents of relief societies, and leading officers in the more important movements of the sisters, may be mentioned Sisters Rachel Grant, Agnes Taylor Swartz, Maria Wilcox, Minerva, one of the wives of Erastus Snow, of Southern Utah; Agatha Pratt, Julia Pack, Anna Ivins, Sarah Church, Sister Barney, once a missionary to the Sandwich Islands, and now an active woman at home; Elizabeth Goddard, Hannah Pierce, Rebecca Jones, Jane C. Richardson, Elmira Taylor, Leonora Snow Morley, sister to Lorenzo and Eliza R. Snow: she presided at Brigham City, until her recent death; Mary Ferguson, Sisters Evans, of Lehi; Sister Ezra Benson, Rebecca Wareham, Ruth Tyler, Sisters Hunter, Hardy, and Burton, wives of the presiding bishops; Sister Chase, Sister Lever, Sarah Groo, Sister Layton, wife of Bishop Layton of the battalion; Sister Reed, Mary Ann, one of the wives of Apostle O. Hyde; Sarah Peterson, Ann Bringhurst, Ann Bryant, Helena Madson, M. J. Atwood, Sister Wilde, Caroline Callister, Emma Brown, wife of the man who did the first plowing in the valley, Nancy Wall, founder of Wallsburg; Elizabeth Stickney, Margaret McCullough, Amy Bigler, Elizabeth Brown, Ellen Whiton, P. S. Hart, Ann Tate, Anna Brown, Martha Simons, Jane Simons, Margaret P. Young, M. A. Hubbard, Agnes Douglas, Jane Cahoon, Mary McAllister, Sister Albertson, Pres. in Bear River City; Mary Dewey, M. A. Hardy, Ann Goldsbrough, Mrs. Sarah Williams, and Miss Emily Williams, of Canton, Ill.; Jane Bailey, Jane Bradley, Elizabeth Boyes, Jane M. Howell, D. E. Dudley, Mary Ann Hazon, Mahala Higgins, Jenet Sharp, Lulu Sharp, Jane Price, Ann Daniels, Harriet Burnham, M. C. Morrison, Nellie Hartley, M. A. P. Hyde, Elizabeth Park, Margaret Randall, Elizabeth Wadoup, M. A. Pritchett, M. A. P. Marshall, Sarah S. Taylor, Mary Hutchins, Emily Shirtluff, A. E. H. Hanson, M. J. Crosby, Cordelia Carter, Sarah B. Gibson, Harriet Hardy, Isabella G. Martin, M. A. Boise, Louisa Croshaw, Orissa A. Aldred, Julia Lindsay, C. Liljenquist, Harriet A. Shaw, Ann Lowe, Emma Porter, Mary E. Hall, Lydia Remington, Ellen C. Fuller, Harriet E. Laney, Rebecca Marcham, A. L. Cox, Louisa Taylor, Agnes S. Armstrong, M. A. Hubbard, Mary A. Hunter, M. A. House, Mary Griffin, Jane Godfrey, Lydia Rich, E. E. C. Francis, Lydia Ann Wells, E. M. Merrill, Mary A. Bingham, Hannah Child, M. A. Hardy, Fannie Slaughter, Mary Walker, Ann Hughes, Marian Petersom, Mary Hanson, Aurelia S. Rogers, A. M. Frodsham, Sophronia Martin.

Among the presidents and officers of the Young Ladies' Retrenchment Societies, should be mentioned Mary Freeze, Melissa Lee, Mary Pierce, Clara Stenhouse Young, Sarah Howard, Mary Williams, Elizabeth Thomas, Cornelia Clayton, Sarah Graham, Susannah E. Facer, Emily Richards, Josephine West, Minnie Snow, May Wells, Emily Wells, Annie E. Wells, Maggie J. Reese, Emily Maddison, Hattie Higginson, Mattie Paul, Sarah Russell, Alice M. Rich, Mary E. Manghan, Margaret M. Spencer, Sarah Jane Bullock, Alice M. Tucker, M. Josephine Mulet, M. J. Tanner, Sarah Renshaw, Mary Ann Ward, Lizzie Hawkins, Mary Leaver, Amy Adams, Rebecca Williams, Mary S. Burnham, Emmarett Brown, Mary A. P. Marshall.

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Mrs. Bathsheba Smith, whose name has appeared elsewhere, is apostolic in the movements of the sisterhood, and a priestess of the temple. Mrs. Franklin D. Richards is the most prominent organizer outside of the metropolis of Utah, having Ogden and Weber counties under her direction. Sister Smoot leads at Provo. The silk industries are under the direction of President Zina D. Young. Those sisters who have been most energetic in promoting this important branch of industry, which gives promise of becoming a financial success in Utah, have already earned historic laurels. Of these are Sisters Dunyan, Robison, Carter, Clark, Schettler, and Rockwood. Eliza R. Snow is president, and Priscilla M. Staines vice-president, of the woman's co-operative store, an enterprise designed to foster home manufactures. Thus are the women of Mormondom putting the inchoate State of Deseret under the most complete organization.

THE SISTERS AND THE MARRIAGE QUESTION—THE WOMEN OF UTAH ENFRANCHISED—PASSAGE OF THE WOMAN SUFFRAGE BILL—A POLITICAL CONTEST—THE FIRST WOMAN THAT VOTED IN UTAH.

The women of Mormondom, and the marriage question! Two of the greatest sensations of the age united!

Here we meet the subject of woman, in two casts—not less Gentile than Mormon.

Marriage is the great question of the age. It is the woman's special subject. Monogamic, or polygamic, it is essentially one problem. Either phase is good, or bad, just as people choose to consider it, or just as they are educated to view it.

The Mormons have been, for a quarter of a century, openly affirming, upon the authority of a new revelation and the establishment of a distinctive institution, that Gentile monogamy is not good. But more than this is in their history, their religion, and their social examples. They have made marriage one of their greatest problems. And they accept the patriarchal order of marriage, according to the Bible examples, and the revelation of their prophet, as a proper solution.

To Gentile Christians, monogamy is good, and polygamy barbarous. But it is the old story of likes and dislikes, in which people so widely differ.

That the Mormons have been strictly logical, and strictly righteous, in reviving the institutions of the Hebrew patriarchs, in their character of a modern Israel, may be seen at a glance, by any just mind. What sense in their claim to be the Israel of the last days had they not followed the types and examples of Israel? If they have incarnated the ancient Israelitish genius—and in that fact is the whole significance of Mormonism—then has the age simply seen that genius naturally manifested in the action of their lives.

A monstrous absurdity, indeed, for Christendom to hold that the Bible is divine and infallible, and at the same time to hold that a people is barbaric for adoption of its faith and examples! Enough this, surely, to justify the infidel in sweeping it away altogether. The Mormons and the Bible stand or fall together.

In view of this truth, it was a cunning move of the opposition to attempt to take polygamy out of its theologic cast and give it a purely sociologic solution, as in the effort of 1870, when it was proposed by Congressman Julian, of Indiana, to enfranchise the women of Utah. Brigham Young and the legislative body of Utah promptly accepted the proposition, and a bill giving suffrage to the women of Utah was passed by the Territorial Legislature, without a dissenting vote.

Here is a copy of that remarkable instrument:

AN ACT,giving woman the elective franchise in the Territory of Utah.SEC. I. Be it enacted by the Governor and the Legislative Assembly of the Territory of Utah, that every woman of the age of twenty-one years, who has resided in this territory six months next preceding any general or special election, born or naturalized in the United States, or who is the wife, or widow, or the daughter of a naturalized citizen of the United States, shall be entitled to vote at any election in this territory.SEC. 2. All laws or parts of laws, conflicting with this act, are hereby repealed.Approved Feb. 12, 1870.

AN ACT,giving woman the elective franchise in the Territory of Utah.

SEC. I. Be it enacted by the Governor and the Legislative Assembly of the Territory of Utah, that every woman of the age of twenty-one years, who has resided in this territory six months next preceding any general or special election, born or naturalized in the United States, or who is the wife, or widow, or the daughter of a naturalized citizen of the United States, shall be entitled to vote at any election in this territory.

SEC. 2. All laws or parts of laws, conflicting with this act, are hereby repealed.

Approved Feb. 12, 1870.

It may be said by the anti-Mormon that this bill was intended by President Young to serve the purposes of his own mission rather than to benefit the newly enfranchised class; but, as the issue will prove, it was really an important step in the progress of reform. The women of Utah have now in their own hands the power to absolutely rule their own destiny; and this is more than can be said of the millions of their Gentile sisters.

The municipal election in Salt Lake City, which occurred but two days after the approval of this bill, for the first time in Mormon history presented a political home issue; but the new voting element was not brought largely into requisition. Only a few of the sisters claimed the honor of voting on that occasion. The first of these was Miss Seraph Young, a niece of President Young, who thus immortalized herself.

This grant of political power to the women of Utah is a sign of the times. The fact cannot die that the Mormon people piloted the nation westward; and, under the inspiration of the great impulses of the age, they are destined to be the reformatory vanguard of the nation.

THE LIE OF THE ENEMY REFUTED—A VIEW OF THE WOMEN IN COUNCIL OVER FEMALE SUFFRAGE—THE SISTERS KNOW THEIR POLITICAL POWER.

It was charged, however, by the anti-Mormons, that woman suffrage in Utah was only designed to further enslave the Mormon women; that they took no part in its passage, and have had no soul in its exercise. Nearly the reverse of this is the case, as the records, to follow, will show.

In the expositions of the Mormon religion, priesthood and genius, which have been given, it has been seen that the women are, equally with their prophets and apostles, the founders of their church and the pillars of its institutions; the difference being only that the man is first in the order, and the woman is his helpmate; or, more perfectly expressed, "they twain are one," in the broadest and most exalted sense. Hence, no sooner was suffrage granted to the Mormon women, than they exercised it as a part of their religion, or as the performance of woman's life duties, marked out for her in the economy of divine providence. In this apostolic spirit, they took up the grant of political power. Hence, also, in accordance with the fundamental Mormon view of an essential partnership existing between the man and the woman, "in all things," both in this world and in the world to come, there grew up, as we have seen, in the days of Joseph the prophet, female organizations, set apart and blessed for woman's ministry in this life, to be extended into the "eternities." True, these women's organizations have been known by the name of relief societies, but their sphere extends to every department of woman's mission, and they may be viewed as female suffrage societies in a female suffrage movement, or society-mates of any masculine movement which might arise to shape or control human affairs, religious, social or political. It was this society that, as by the lifting of the finger, in a moment aroused fifty thousand women in Utah, simultaneously to hold their "indignation mass-meetings" throughout the territory, against the Cullom bill. At that very moment the female suffrage bill was passed by their Legislature, so that the exercise of their vote at the subsequent election was a direct expression of their will upon the most vital of all social questions—the marriage question. Here are the minutes of a general meeting of this great Female Relief Society, held in Salt Lake City, February 19, 1870—just seven days after the passage of their bill, and two days before the exercise of the female vote at the election:

MINUTES.—Most of the wards of the city were represented. Miss E. R. Snow was elected president, and Mrs. L. D. Alder secretary.Meeting opened with singing; prayer by Mrs. Harriet Cook Young.Miss Eliza R. Snow arose and said, to encourage the sisters in good works, she would read an account of our indignation meeting, as it appeared in theSacramento Union; which account she thought a very fair one. She also stated that an expression of gratitude was due acting-Governor Mann, for signing the document granting woman suffrage in Utah, for we could not have had the right without his sanction, and said that Wyoming had passed a bill of this kind over its Governor's head, but we could not have done this.The following names were unanimously selected to be a committee for said purpose: Eliza R. Snow, Bathsheba W. Smith, Sarah M. Kimball, M. T. Smoot, H. C. Young, N. D. Young, Phoebe Woodruff, M. I. Horne, M. N. Hyde, Eliza Cannon, Rachel Grant, Amanda Smith.Mrs. Sarah M. Kimball said she had waited patiently a long time, and now that we were granted the right of suffrage, she would openly declare herself a woman's rights woman, and called upon those who would do so to back her up, whereupon many manifested their approval. She said her experience in life had been different from that of many. She had moved in all grades of society; had been both rich and poor; had always seen much good and intelligence in woman. The interests of man and woman cannot be separated; for the man is not without the woman nor the woman without the man in the Lord. She spoke of the foolish custom which deprived the mother of having control over her sons at a certain age; said she saw the foreshadowing of a brighter day in this respect in the future. She said she had entertained ideas that appeared wild, which she thought would yet be considered woman's rights; spoke of the remarks made by Brother Rockwood, lately, that women would have as much prejudice to overcome, in occupying certain positions, as men would in granting them, and concluded by declaring that woman was the helpmate of man in every department of life.Mrs. Phoebe Woodruff said she was pleased with the reform, and was heart and hand with her sisters. She was thankful for the privilege that had been granted to women, but thought we must act in wisdom and not go too fast. She had looked for this day for years. God has opened the way for us. We have borne in patience, but the yoke on woman is partly removed. Now that God has moved upon our brethren to grant us the right of female suffrage, let us lay it by, and wait till the time comes to use it, and not run headlong and abuse the privilege. Great and blessed things are ahead. All is right and will come out right, and woman will receive her reward in blessing and honor. May God grant us strength to do right in his sight.Mrs. Bathsheba W. Smith said she felt pleased to be engaged in the great work before them, and was heart and hand with her sisters. She never felt better in her life, yet never felt more her own weakness, in view of the greater responsibilities which now rested upon them, nor ever felt so much the necessity of wisdom and light; but she was determined to do her best. She believed that woman was coming up in the world. She encouraged her sisters with the faith that there was nothing required of them in the duties of life that they could not perform.Mrs. Prescindia Kimball said: "I feel comforted and blessed this day. I am glad to be numbered in moving forward in this reform; feel to exercise double diligence and try to accomplish what is required at our hands. We must all put our shoulder to the wheel and go ahead. I am glad to see our daughters elevated with man, and the time come when our votes will assist our leaders, and redeem ourselves. Let us be humble, and triumph will be ours. The day is approaching when woman shall be redeemed from the curse placed upon Eve, and I have often thought that our daughters who are in polygamy will be the first redeemed. Then let us keep the commandments and attain to a fullness, and always bear in mind that our children born in the priesthood will be saviors on Mount Zion."Mrs. Zina D. Young said she was glad to look upon such an assemblage of bright and happy faces, and was gratified to be numbered with the spirits who had taken tabernacles in this dispensation, and to know that we are associated with kings and priests of God; thought we do not realize our privileges. Be meek and humble and do not move one step aside, but gain power over ourselves. Angels will visit the earth, but are we, as handmaids of the Lord, prepared to meet them? We live in the day that has been looked down upon with great anxiety since the morn of creation.Mrs. M. T. Smoot said: "We are engaged in a great work, and the principles that we have embraced are life and salvation unto us. Many principles are advanced on which we are slow to act. There are many more to be advanced. Woman's rights have been spoken of. I have never had any desire for more rights than I have. I have considered politics aside from the sphere of woman; but, as things progress, I feel it is right that we should vote, though the path may be fraught with difficulty."Mrs. Wilmarth East said she would bear testimony to what had been said. She had found by experience that "obedience is better than sacrifice." I desire to be on the safe side and sustain those above us; but I cannot agree with Sister Smoot in regard to woman's rights. I have never felt that woman had her privileges. I always wanted a voice in the politics of the nation, as well as to rear a family. I was much impressed when I read the poem composed by Mrs. Emily Woodmanse—"Who Cares to Win a Woman's Thought." There is a bright day coming; but we need more wisdom and humility than ever before. My sisters, I am glad to be associated with you—those who have borne the heat and burden of the day, and ask God to pour blessings on your head.Eliza R. Snow, in closing, observed, that there was a business item she wished to lay before the meeting, and suggested that Sister Bathsheba W. Smith be appointed on a mission to preach retrenchment all through the South, and woman's rights, if she wished.The suggestion was acted upon, and the meeting adjourned with singing "Redeemer of Israel," and benediction by Mrs. M. N. Hyde.

MINUTES.—Most of the wards of the city were represented. Miss E. R. Snow was elected president, and Mrs. L. D. Alder secretary.

Meeting opened with singing; prayer by Mrs. Harriet Cook Young.

Miss Eliza R. Snow arose and said, to encourage the sisters in good works, she would read an account of our indignation meeting, as it appeared in theSacramento Union; which account she thought a very fair one. She also stated that an expression of gratitude was due acting-Governor Mann, for signing the document granting woman suffrage in Utah, for we could not have had the right without his sanction, and said that Wyoming had passed a bill of this kind over its Governor's head, but we could not have done this.

The following names were unanimously selected to be a committee for said purpose: Eliza R. Snow, Bathsheba W. Smith, Sarah M. Kimball, M. T. Smoot, H. C. Young, N. D. Young, Phoebe Woodruff, M. I. Horne, M. N. Hyde, Eliza Cannon, Rachel Grant, Amanda Smith.

Mrs. Sarah M. Kimball said she had waited patiently a long time, and now that we were granted the right of suffrage, she would openly declare herself a woman's rights woman, and called upon those who would do so to back her up, whereupon many manifested their approval. She said her experience in life had been different from that of many. She had moved in all grades of society; had been both rich and poor; had always seen much good and intelligence in woman. The interests of man and woman cannot be separated; for the man is not without the woman nor the woman without the man in the Lord. She spoke of the foolish custom which deprived the mother of having control over her sons at a certain age; said she saw the foreshadowing of a brighter day in this respect in the future. She said she had entertained ideas that appeared wild, which she thought would yet be considered woman's rights; spoke of the remarks made by Brother Rockwood, lately, that women would have as much prejudice to overcome, in occupying certain positions, as men would in granting them, and concluded by declaring that woman was the helpmate of man in every department of life.

Mrs. Phoebe Woodruff said she was pleased with the reform, and was heart and hand with her sisters. She was thankful for the privilege that had been granted to women, but thought we must act in wisdom and not go too fast. She had looked for this day for years. God has opened the way for us. We have borne in patience, but the yoke on woman is partly removed. Now that God has moved upon our brethren to grant us the right of female suffrage, let us lay it by, and wait till the time comes to use it, and not run headlong and abuse the privilege. Great and blessed things are ahead. All is right and will come out right, and woman will receive her reward in blessing and honor. May God grant us strength to do right in his sight.

Mrs. Bathsheba W. Smith said she felt pleased to be engaged in the great work before them, and was heart and hand with her sisters. She never felt better in her life, yet never felt more her own weakness, in view of the greater responsibilities which now rested upon them, nor ever felt so much the necessity of wisdom and light; but she was determined to do her best. She believed that woman was coming up in the world. She encouraged her sisters with the faith that there was nothing required of them in the duties of life that they could not perform.

Mrs. Prescindia Kimball said: "I feel comforted and blessed this day. I am glad to be numbered in moving forward in this reform; feel to exercise double diligence and try to accomplish what is required at our hands. We must all put our shoulder to the wheel and go ahead. I am glad to see our daughters elevated with man, and the time come when our votes will assist our leaders, and redeem ourselves. Let us be humble, and triumph will be ours. The day is approaching when woman shall be redeemed from the curse placed upon Eve, and I have often thought that our daughters who are in polygamy will be the first redeemed. Then let us keep the commandments and attain to a fullness, and always bear in mind that our children born in the priesthood will be saviors on Mount Zion."

Mrs. Zina D. Young said she was glad to look upon such an assemblage of bright and happy faces, and was gratified to be numbered with the spirits who had taken tabernacles in this dispensation, and to know that we are associated with kings and priests of God; thought we do not realize our privileges. Be meek and humble and do not move one step aside, but gain power over ourselves. Angels will visit the earth, but are we, as handmaids of the Lord, prepared to meet them? We live in the day that has been looked down upon with great anxiety since the morn of creation.

Mrs. M. T. Smoot said: "We are engaged in a great work, and the principles that we have embraced are life and salvation unto us. Many principles are advanced on which we are slow to act. There are many more to be advanced. Woman's rights have been spoken of. I have never had any desire for more rights than I have. I have considered politics aside from the sphere of woman; but, as things progress, I feel it is right that we should vote, though the path may be fraught with difficulty."

Mrs. Wilmarth East said she would bear testimony to what had been said. She had found by experience that "obedience is better than sacrifice." I desire to be on the safe side and sustain those above us; but I cannot agree with Sister Smoot in regard to woman's rights. I have never felt that woman had her privileges. I always wanted a voice in the politics of the nation, as well as to rear a family. I was much impressed when I read the poem composed by Mrs. Emily Woodmanse—"Who Cares to Win a Woman's Thought." There is a bright day coming; but we need more wisdom and humility than ever before. My sisters, I am glad to be associated with you—those who have borne the heat and burden of the day, and ask God to pour blessings on your head.

Eliza R. Snow, in closing, observed, that there was a business item she wished to lay before the meeting, and suggested that Sister Bathsheba W. Smith be appointed on a mission to preach retrenchment all through the South, and woman's rights, if she wished.

The suggestion was acted upon, and the meeting adjourned with singing "Redeemer of Israel," and benediction by Mrs. M. N. Hyde.

Let the reader be further told that, though this was a sort of a convention of the great Relief Society of Utah, which can move fifty thousand women in a moment, it was not a woman's suffrage meeting. It was a gathering of the sisters for consideration of the retrenchment of the table, and general domestic economy, the retrenchment societies having been just inaugurated under the leadership of Sister Horne. But, it will be seen that the meeting was changed to a woman's feast of anticipations, and table-retrenchment met scarcely an incidental reference that day; for the spirit of woman's future rested upon the sisters, spoke with its "still, small voice," and pointed to the bright looming star of woman's destiny.

That these women will move wisely, and in the fear of God, is very evident; nor will they use the tremendous power which they are destined to hold to break up their church and destroy their faith in the revelation of the "new and everlasting covenant," given through the prophet Joseph Smith. Indeed, they will yet send their testimony through the world, with ten thousand voices, confirmed by the potency of the woman's vote, and flood the nation with their light.

Congress need not fear to trust the woman's supreme question into the safe keeping of fifty thousand God-fearing, self-sacrificing, reverent women. In vain will the anti-Mormons and pretentious "regenerators" look for these women to become revolutionary or impious. What they do will be done in the name and fear of the Lord; yet, mark the prophesy of one of their leaders: "The day is approaching when woman shall be redeemed from the curse of Eve; and I have often thought that our daughters who are in polygamy will be the first redeemed."

Here is the curse: "In sorrow thou shalt bring forth children; andthy desire shall be to thy husband, and he shall rule over thee!" Woman will be redeemed from that curse, as sure as the coming of to-morrow's sun. No more, after this generation, shall civilized manruleover his mate, but "they twain shall be one;" and the sisters are looking for that millennial day. These are the "wise virgins" of the church; and their lamps are trimmed.

MEMBERS OF CONGRESS SEEK TO DISFRANCHISE THE WOMEN OF UTAH—CLAGGETT'S ASSAULT—THE WOMEN OF AMERICA COME TO THEIR AID—CHARLES SUMNER ABOUT TO ESPOUSE THEIR CAUSE—DEATH PREVENTS THE GREAT STATESMAN'S DESIGN.

But the enemies of the Mormons, at home and abroad, who have sought to break up their religious institutions and turn their sacred relations into unholy covenants, have, from the very hour of the grant of woman's charter, also sought to take away from them female suffrage. And perhaps they would have done so ere now, had not a million American women been on the side of the Mormons, in this. Claggett of Montana, in his attack upon the people of Utah, in the House of Representatives, January 29th, 1873, gave to Congress a touch of the anti-Mormon opposition to female suffrage in Utah. He said:

"My friend from Utah [Hooper] goes on to say that Utah is a long way in advance of the age in one respect; that female suffrage has been adopted there. What was the reason for adopting that measure? Was it because the peculiar institution of the territory recognizes in any degree whatever, the elevation, purity, and sanctity of women? No, sir. When the Union Pacific Railroad was completed, and when the influx of miners and other outsiders began to come into the territory, the chiefs of the Mormon hierarchy, fearing that power would pass from their hands by the gradual change of population, by adopting female suffrage trebled their voting power by a stroke of their pen; and I am credibly informed upon the authority of at least fifty men, that in practice in that territory any child or woman, from twelve years old and upwards, that can wear a yard of calico, exercises the prerogatives of a freeman, so far as voting is concerned."

The flippant remark of the delegate from Montana, that every Mormon woman could exercise the prerogative of a freeman, called forth a burst of laughter from the house; but it would have been more in keeping with the great theme of woman's rights, had a hearty "Thank God!" rang from the lips of those legislators who laughed in derision. Of course, the gentleman's statement was an exaggeration; but what a story he has unwittingly told of the power that has been committed to the hands of the Mormon women? What an epic prophesy he gave of woman's destiny, when he said, that from the age of twelve years they are trained in Utah to exercise the freeman's prerogative. If this be so—and it is near enough to the truth—and if the Mormon women have trebled the power of the men by the grant of female suffrage, then already do they hold not only their own destiny in their hands, but also the destiny of the men. Their very husbands are depending upon them for grace and salvation from their enemies, in spite of all their enemies' designs. Do legislators for a moment foolishly fear that the Mormon women will not discover this vast power which they hold, and discovering, wield it almost as a manifest destiny? They have discovered it; and their future movements will manifest it, to the astonishment of the whole civilized world. Fifty to a hundred thousand women, who are henceforth in one single State to be trained, from the age of twelve, to exercise the political power of "freemen," cannot but be free, and can have nothing less than a splendid future before them.

Mr. Claggett blasphemed against the truth, when he said that there was nothing in the Mormon religion that "recognized, in any degree whatever, the elevation, purity and sanctity of woman." This is a wicked outrage against the sisters, whose lives are stainless and matchless records of purity, devotion and heroism. That devotion of itself would elevate and enoble their characters; and, if Congress and the American people believe them to be martyrs to their religion, then their very martyrdom should sanctify them in the eyes of the nation.

Moreover, woman suffrage is a charter not incompatible with the genius of Mormonism, but in positive harmony therewith. The Mormon Church is originally based upon the woman as well as upon the man. She is with him a partner and priest, in all their religious institutions. The sisters have also exercised the vote in the church for the last forty-seven years, it being conferred with their membership. So female suffrage grows out of the very genius and institutions of their church.

Now the marriage question specially belongs to the women of the age, and not to Congress; and the Mormon women must and will make the country practically confess as much. They will do it by a movement potent enough upon this question, if they have to stir all the women of America to the issue. They are forced to this by their supreme necessities—their honor, their duty, their love, their most sacred relations. Their brothers, their husbands and their sons are threatened with prisons, for that which their religion and the Bible sanction—that Bible which Christendom for nearly two thousand years has received as the word of God. If there be a radical fault, then is the fault in their too substantial faith in that word. Surely there can be no crime in a Bible faith, else Christendom had been under a condemnation that eternity itself would not outlive. But the damnation of Congress and the regenerators is to be visited upon the heads of the innocent—for the shaping of the case is making the sisters in the eye of the law dishonored women. The very spies and minions of the court enter their marriage chamber—sacred among even barbarians—to find the evidence for prosecution, or to drag them to the witness-box, to testify against their husbands, or disown them to screen them from punishment. Not in the history of civilization has there been such a monstrous example before. Claggett has said, in Congress, of their marriage, "That it tears the crown jewel from the diadem of woman's purity, and takes from her the holy bond which honors her in all the nations of the earth; which has elevated lechery to the dignity of a religious dogma, and burns incense upon the altars of an unhallowed lust; and above all, and as a crime against the future, which ages of forgiveness cannot condone nor the waters of ocean wash out, which yearly writes in letters that blister as they fall, the word 'bastard' across the branded brows of an army of little children. Such an institution is not entitled by any right, either human or divine, to hide the hideous deformity of its nakedness with the mantle of religion, nor seek shelter under the protecting aegis of the civil law." [Applause from Congress.]

The women of Mormondom must force Claggett and Congress to take this back. It is such as he who spoke, and they who applauded, who have written "in letters that blister as they fall the word 'bastard' across the branded brows of an army of little children," and the mothers of those dear little branded ones must appeal to the wives and mothers of America, to take that curse of "bastard" from their innocent brows. They must ask those noble women everywhere in America, who are earnestly battling for their own rights, and especially the supreme right of woman to settle the marriage question; and the answer to their mighty prayer shall come back to them from a million women, throughout the land. The women of America, who lead the van of the new civilization, shall cry to Congress and the nation in behalf of their Mormon sisters, with voices that will not be hushed, till justice be done. Indeed, already have they done this, so far as the suffrage is concerned; and it is due to them alone, under Providence, that the women of Utah have not been disfranchised. This is best brought home to the reader by reference to the following, from the report of the Pennsylvania Woman Suffrage Association, read at the Opera House, Detroit, Mich., October 13, 1874:

"During the session of Congress we spent some time in the capital, proposing to work for the enfranchisement of the women of the District of Columbia and of the territories; but finding that Congress was more likely to disfranchise the women who already possessed this right, than to enfranchise others, our efforts were used, as far as possible, to prevent this backward step."Had we been a voter, we might have had less trouble to convince some of our friends in this affair."Several bills were introduced, anyone of which, if it became a law, would have disfranchised the women of Utah."The McKee bill had been referred to the House Committee on Territories. While the subject was under discussion in the committee, by invitation of the members, on two occasions, we stated our views. One of the members, before the committee convened, gave his reason for favoring the passage of the bill."'The woman's vote sustains polygamy,' said he, 'and to destroy that, I would take the right of suffrage from every woman in the territory.'"'Would it do that?' we inquired."'I think it would.'"'Did polygamy exist in the territory before the women voted?'"'Oh! yes.'"'Have they ever had the privilege of voting against it?'"'No; that has never been made an issue; but they voted to send a polygamist to Congress.'"'Did any man vote for him?'"'Yes, more than eleven thousand men, and ten thousand women.'"'How many voted for the opposing candidate?'"'Something less than two thousand men and women together.'"'You intend to disfranchise the men who voted for this man?' we asked."'Oh! no.'"'Then the polygamist can still come to Congress by a majority of five to one.' Though this was true, he seemed to think it very wrong to disfranchise the men."How many of the committee reasoned as this one did, we are unable to say, but the majority wished to disfranchise the women, as they returned the bill to the House with the obnoxious sections unchanged. The friends of woman, by their honest work, prevented action being taken on the bill, and perhaps saved the country the disgrace of having done such a great wrong, which it could not soon have undone. There was something more vital to the well-being of the nation in this, than some of our legislators were willing to admit. Had they passed this act they would probably have laid the foundation for the ruin of the nation. If Congress has the power to disfranchise one class, it undoubtedly has the power to disfranchise another, and what freeman in such a case is secure in his rights?"Similar bills were before the Senate and House Judiciary Committees."The question came: Where shall we look for help among those in power? To the true, the trusted and the tried. To those of the grandest intellect and the purest heart. To the friends of the weak and the oppressed. Our appeal shall be made to the highest, to the honorable and most honored Charles Sumner. He cordially granted us a hearing. When we stated the object of our visit, he quietly remarked, 'You have come to the wrong person. I have no influence with these men.'"After talking some time on the subject, he said, 'I should hesitate to take this right from any who now possess it. I will go farther; I would be willing to grant it to those who have it not.' He afterwards remarked, 'I shall investigate this matter thoroughly.'"'The bill passed the Senate last year, and many good men voted for it,' we said."He kindly apologized for their action, in these words: 'They did not fully realize the nature of the bill; they had not examined it carefully.'"'Had it deprived them, or any class of men, of the right to vote, would they have realized what it meant, and voted differently?' we inquired."'In that case they would doubtless have had sharp eyes to note all its defects,' he answered, with a smile. 'I did not vote on it. I was sick in bed at the time. Have you seen Mr. Frelinghuysen in reference to this?' was the next inquiry."'We have not. It seems useless. A man who would frame such a bill would not be likely to change it.'"But we followed his advice, saw Mr. Frelinghuysen, Mr. Edmunds and others. Mr. Frelinghuysen declared he would not change his bill however much he might be abused."Two days after we again met Mr. Sumner and stated the results of our efforts."In closing this second interview Mr. Sumner said, 'I will present to the Senate any memorial or petition you may wish, and then refer it to the Judiciary Committee. That is the best way to do.'"His farewell words were: 'Whether you succeed or not, I wish you all well.'"Just three weeks from the day of our last conversation with Mr. Sumner, his work on earth ceased, and the cause of justice lost a grand friend. On the morning of February 20th we handed him a suffrage memorial, which he presented to the Senate, requesting that it be referred to the Judiciary Committee, which was almost his last official act."

"Had we been a voter, we might have had less trouble to convince some of our friends in this affair.

"Several bills were introduced, anyone of which, if it became a law, would have disfranchised the women of Utah.

"The McKee bill had been referred to the House Committee on Territories. While the subject was under discussion in the committee, by invitation of the members, on two occasions, we stated our views. One of the members, before the committee convened, gave his reason for favoring the passage of the bill.

"'The woman's vote sustains polygamy,' said he, 'and to destroy that, I would take the right of suffrage from every woman in the territory.'

"'Would it do that?' we inquired.

"'I think it would.'

"'Did polygamy exist in the territory before the women voted?'

"'Oh! yes.'

"'Have they ever had the privilege of voting against it?'

"'No; that has never been made an issue; but they voted to send a polygamist to Congress.'

"'Did any man vote for him?'

"'Yes, more than eleven thousand men, and ten thousand women.'

"'How many voted for the opposing candidate?'

"'Something less than two thousand men and women together.'

"'You intend to disfranchise the men who voted for this man?' we asked.

"'Oh! no.'

"'Then the polygamist can still come to Congress by a majority of five to one.' Though this was true, he seemed to think it very wrong to disfranchise the men.

"How many of the committee reasoned as this one did, we are unable to say, but the majority wished to disfranchise the women, as they returned the bill to the House with the obnoxious sections unchanged. The friends of woman, by their honest work, prevented action being taken on the bill, and perhaps saved the country the disgrace of having done such a great wrong, which it could not soon have undone. There was something more vital to the well-being of the nation in this, than some of our legislators were willing to admit. Had they passed this act they would probably have laid the foundation for the ruin of the nation. If Congress has the power to disfranchise one class, it undoubtedly has the power to disfranchise another, and what freeman in such a case is secure in his rights?

"Similar bills were before the Senate and House Judiciary Committees.

"The question came: Where shall we look for help among those in power? To the true, the trusted and the tried. To those of the grandest intellect and the purest heart. To the friends of the weak and the oppressed. Our appeal shall be made to the highest, to the honorable and most honored Charles Sumner. He cordially granted us a hearing. When we stated the object of our visit, he quietly remarked, 'You have come to the wrong person. I have no influence with these men.'

"After talking some time on the subject, he said, 'I should hesitate to take this right from any who now possess it. I will go farther; I would be willing to grant it to those who have it not.' He afterwards remarked, 'I shall investigate this matter thoroughly.'

"'The bill passed the Senate last year, and many good men voted for it,' we said.

"He kindly apologized for their action, in these words: 'They did not fully realize the nature of the bill; they had not examined it carefully.'

"'Had it deprived them, or any class of men, of the right to vote, would they have realized what it meant, and voted differently?' we inquired.

"'In that case they would doubtless have had sharp eyes to note all its defects,' he answered, with a smile. 'I did not vote on it. I was sick in bed at the time. Have you seen Mr. Frelinghuysen in reference to this?' was the next inquiry.

"'We have not. It seems useless. A man who would frame such a bill would not be likely to change it.'

"But we followed his advice, saw Mr. Frelinghuysen, Mr. Edmunds and others. Mr. Frelinghuysen declared he would not change his bill however much he might be abused.

"Two days after we again met Mr. Sumner and stated the results of our efforts.

"In closing this second interview Mr. Sumner said, 'I will present to the Senate any memorial or petition you may wish, and then refer it to the Judiciary Committee. That is the best way to do.'

"His farewell words were: 'Whether you succeed or not, I wish you all well.'

"Just three weeks from the day of our last conversation with Mr. Sumner, his work on earth ceased, and the cause of justice lost a grand friend. On the morning of February 20th we handed him a suffrage memorial, which he presented to the Senate, requesting that it be referred to the Judiciary Committee, which was almost his last official act."

The women of Utah were not disfranchised. Doubtless this was chiefly owing to the searching and logical editorials of theWoman's Journal, which placed the subject in its true light before the people, together with the action of the advocates of woman suffrage in New England, New York, Pennsylvania and other States. This was a grand victory for woman suffrage. Miss Mary F. Eastman, in her report to the New York Association, said: "When the bill, disfranchising the women of Utah, came before Congress, our representatives were promptly petitioned to use their influence against the measure."

Thus it will be seen that the women of Mormondom and the women of America have a common cause, in this all-vital marriage question, which is destined to receive some very decided and peculiar solution before the end of the century. And it must be equally certain that fifty thousand God-fearing women, with the vote of "freemen"—as Mr. Claggett has it—coming fairly out upon the national platform, in the great issue, will give a toning to the marriage question, for which even orthodox Christians, now so much their enemies, will heartily thank God.

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