Greater Britain

In the morning of the third day we found ourselves in a country of dazzling white, dotted with here and there a tuft of sage-brush – an Artemisia akin to that of the Algerian highlands. At last we were in the “American desert” – the “Mauvaises terres.”

Once only did we escape for a time from alkali and sage to sweet waters and sweet grass. Near Bridger‘s Pass and the “divide” between Atlantic and Pacific floods, we came on a long valley swept by chilly breezes, and almost unfit for human habitation from the rarefaction of the air, but blessed with pasture ground on which domesticated herds of Himalayan yâk should one day feed. Settlers in Utah will find out that this animal, which would flourish here at altitudes of from 4000 to 14,000 feet, and which bears the most useful of all furs, requires less herbage in proportion to its weight and size than almost any animal we know.

This Bridger‘s Pass route is that by which the telegraph line runs, and I was told by the drivers strange stories of the Indians and their views on this great Medicine. They never destroy out of mere wantonness, but have been known to cut the wire and then lie in ambush in the neighborhood, knowing that repairing parties would arrive and fall an easy prey. Having come one morning upon three armed overlanders lying fast asleep, while a fourth kept guard by a fire which coincided with a gap in the posts, but which was far from any timber or even scrub, I have my doubts as to whether “white Indians” have not much to do with the destruction of the line.

From one of the uplands of the Artemisia barrens we sighted at once Fremont‘s Peak on the north, and another great snow-dome upon the south. The unknown mountain was both the more distant and the loftier of the two, yet the maps mark no chain within eyeshot to the southward. The country on either side of this well-worn track is still as little known as when Captain Stansbury explored it in 1850; and when we crossed the Green River, as the Upper Colorado is called, it was strange to remember that the stream is here lost in a thousand miles of undiscovered wilds, to be found again flowing toward Mexico. Near the ferry is the place where Albert S. Johnson‘s mule-trains were captured by the Mormons under General Lot Smith.

In the middle of the night we would come upon mule-trains starting on their march in order to avoid the mid-day sun, and thus save water, which they are sometimes forced to carry with them for as much as fifty miles. When we found them halted, they were always camped on bluffs and in bends, far from rocks and tufts, behind which the Indians might creep and stampede the cattle: this they do by suddenly swooping down with fearful noises, and riding in among the mules or oxen at full speed. The beasts break away in their fright, and are driven off before the sentries have time to turn out the camp.

On the fourth day from Denver, the scenery was tame enough, but strange in the extreme. Its characteristic feature was its breadth. No longer the rocky defiles of Virginia Dale, no longer the glimpses of the main range as from Laramie Plains and the foot-hills of Medicine Bow, but great rolling downs like those of the plains much magnified. We crossed one of the highest passes in the world without seeing snow, but looked back directly we were through it on snow-fields behind us and all around.

At Elk Mountain we suffered greatly from the frost, but by mid day we were taking off our coats, and the mules hanging their heads in the sun once more, while those which should have taken their places were, as the ranchman expressed it, “kicking their heels in pure cussedness” at a stream some ten miles away.

While walking before the “hack” through the burning sand of Bitter Creek, I put up a bird as big as a turkey, which must, I suppose, have been a vulture. The sage-brush growing here as much as three feet high, and as stout and gnarled as century-old heather, gave shelter to a few coveys of sage-hens, at which we shot without much success, although they seldom ran, and never rose. Their color is that of the brush itself – a yellowish gray – and it is as hard to see them as to pick up a partridge on a sun-dried fallow at home in England. Of wolves and rattlesnakes there were plenty, but of big game we saw but little, only a few black-tails in the day.

This track is more traveled by trains than is the Smoky Hill route, which accounts for the absence of game on the line; but that there is plenty close at hand is clear from the way we were fed. Smoky Hill starvation was forgotten in piles of steaks of elk and antelope; but still no fruit, no vegetable, no bread, no drink save “sage-brush tea,” and that half poisoned with the water of the alkaline creeks.

Jerked buffalo had disappeared from our meals. The droves never visit the Sierra Madre now, and scientific books have said that in the mountains they were ever unknown. In Bridger‘s Pass we saw the skulls of not less than twenty buffalo, which is proof enough that they once were here, though perhaps long ago. The skin and bones will last about a year after the beast has died, for the wolves tear them to pieces to get at the marrow within, but the skull they never touch; and the oldest ranchman failed to give me an answer as to how long skulls and horns might last. We saw no buffalo roads like those across the plains.

From the absence of buffalo, absence of birds, absence of flowers, absence even of Indians, the Rocky Mountain plateau is more of a solitude than are the plains. It takes days to see this, for you naturally notice it less. On the plains, the glorious climate, the masses of rich blooming plants, the millions of beasts, and insects, and birds, all seem prepared to the hand of man, and for man you are continually searching. Each time you round a hill, you look for the smoke of the farm. Here on the mountains you feel as you do on the sea: it is nature‘s own lone solitude, but from no fault of ours – the higher parts of the plateau were not made for man.

Early on the fifth night we dashed suddenly out of utter darkness into a mountain glen blazing with fifty fires, and perfumed with the scent of burning cedar. As many wagons as there were fires were corraled in an ellipse about the road, and 600 cattle were pastured within the fire-glow in rich grass that told of water. Men and women were seated round the camp-fires praying and singing hymns. As we drove in, they rose and cheered us “on your way to Zion.” Our Gentile driver yelled back the warhoop “How! How! How! How – w! We‘ll give yer love to Brigham;” and back went the poor travelers to their prayers again. It was a bull train of the Mormon immigration.

Five minutes after we had passed the camp we were back in civilization, and plunged into polygamous society all at once, with Bishop Myers, the keeper of Bear River Ranch, drawing water from the well, while Mrs. Myers No. 1 cooked the chops, and Mrs. Myers No. 2 laid the table neatly.

The kind bishop made us sit before the fire till we were warm, and filled our “hack” with hay, that we might continue so, and off we went, inclined to look favorably on polygamy after such experience of polygamists.

Leaving Bear River about midnight, at two o‘clock in the morning of the sixth day we commenced the descent of Echo Canyon, the grandest of all the gully passes of the Wasatch Range. The night was so clear that I was able to make some outline sketches of the cliffs from the ranch where we changed mules. Echo Canyon is the Thermopylæ of Utah, the pass that the Mormons fortified against the United States forces under Albert S. Johnson at the time of “Buchanan‘s raid.” Twenty-six miles long, often not more than a few yards wide at the bottom, and a few hundred feet at the top, with an overhanging cliff on the north side, and a mountain wall on the south, Echo Canyon would be no easy pass to force. Government will do well to prevent the Pacific Railroad from following this defile.

After breakfast at Coalville, the Mormon Newcastle, situated in a smiling valley not unlike that between Martigny and Saint Maurice, we dashed on past Kimball‘s Ranch, where we once more hitched horses instead of mules, and began our descent of seventeen miles down Big Canyon, the best of all the passes of the Wasatch. Rounding a spur at the end of our six-hundredth mile from Denver, we first sighted the Mormon promised land.

The sun was setting over the great dead lake to our right, lighting up the valley with a silvery gleam from Jordan River, and the hills with a golden glow from off the snow-fields of the many mountain chains and peaks around. In our front, the Oquirrh, or Western Range, stood out in sharp purple outlines upon a sea-colored sky. To our left were the Utah Mountains, blushing rose, all about our heads the Wasatch glowing in orange and gold. From the flat valley in the sunny distance rose the smoke of many houses, the dust of many droves; on the bench-land of Ensign Peak, on the lake side, white houses peeped from among the peach-trees, modestly, and hinted the presence of the city.

Here was Plato‘s table-land of the Atlantic isle – one great field of corn and wheat, where only twenty years ago Fremont, the pathfinder, reported wheat and corn impossible.

CHAPTER XIV.

BRIGHAM YOUNG

“I LOOK upon Mohammed and Brigham as the very best men that God could send as ministers to those unto whom He sent them,” wrote Elder Frederick Evans, of the “Shaker” village of New Lebanon, in a letter to us, inclosing another by way of introduction to the Mormon president.

Credentials from the Shaker to the Mormon chief – from the great living exponent of the principle of celibacy to the “most married” in all America – were not to be kept undelivered; so the moment we had bathed we posted off to a merchant to whom we had letters, that we might inquire when his spiritual chief and military ruler would be home again from his “trip north.” The answer was, “To-morrow.”

After watching the last gleams fade from the snow-fields upon the Wasatch, we parted for the night, as I had to sleep in a private house, the hotel being filled even to the balcony. As I entered the drawing-room of my entertainer, I heard the voice of a lady reading, and caught enough of what she said to be aware that it was a defense of polygamy. She ceased when she saw the stranger; but I found that it was my host‘s first wife reading Belinda Pratt‘s book to her daughters – girls just blooming into womanhood.

After an agreeable chat with the ladies, doubly pleasant as it followed upon a long absence from civilization, I went to my room, which I afterward found to be that of the eldest son, a youth of sixteen years. In one corner stood two Ballard rifles, and two revolvers and a militia uniform hung from pegs upon the wall. When I lay down with my hands underneath the pillow – an attitude instinctively adopted to escape the sand-flies, I touched something cold. I felt it – a full-sized Colt, and capped. Such was my first introduction to Utah Mormonism.

On the morrow, we had the first and most formal of our four interviews with the Mormon president, the conversation lasting three hours, and all the leading men of the church being present. When we rose to leave, Brigham said: “Come to see me here again; Brother Stenhouse will show you everything;” and then blessed us in these words: “Peace be with you, in the name of the Lord Jesus Christ.”

Elder Stenhouse followed us out of the presence, and somewhat anxiously put the odd question: “Well, is he a white man?” “White” is used in Utah as a general term of praise: a white man is a man – to use our corresponding idiom – not so black as he is painted. A “white country” is a country with grass and trees; just as a white man means a man who is morally not a Ute, so a white country is a land in which others than Utes can dwell.

We made some complimentary answer to Stenhouse‘s question; but it was impossible not to feel that the real point was: Is Brigham sincere?

Brigham‘s deeds have been those of a sincere man. His bitterest opponents cannot dispute the fact that in 1844, when Nauvoo was about to be deserted, owing to the attacks of a ruffianly mob, Brigham rushed to the front, and took the chief command. To be a Mormon leader then was to be a leader of an outcast people, with a price set on his head, in a Missourian county in which almost every man who was not a Mormon was by profession an assassin. In the sense, too, of believing that he is what he professes to be, Brigham is undoubtedly sincere. In the wider sense of being that which he professes to be he comes off as well, if only we will read his words in the way he speaks them. He tells us that he is a prophet – God‘s representative on earth; but when I asked him whether he was of a wholly different spiritual rank to that held by other devout men, he said: “By no means. I am a prophet – one of many. All good men are prophets; but God has blessed me with peculiar favor in revealing His will oftener and more clearly through me than through other men.”

Those who would understand Brigham‘s revelations must read Bentham. The leading Mormons are utilitarian deists. “God‘s will be done,” they, like other deists, say is to be our rule; and God‘s will they find in written Revelation and in Utility. God has given men, by the actual hand of angels, the Bible, the Book of Mormon, the Book of Covenants, the revelation upon Plural Marriage. When these are exhausted, man, seeking for God‘s will, has to turn to the principle of Utility: that which is for the happiness of mankind —that is of the church– is God‘s will, and must be done. While Utility is their only index to God‘s pleasure, they admit that the church must be ruled – that opinions may differ as to what is the good of the church, and therefore the will of God. They meet, then, annually, in an assembly of the people, and electing church officers by popular will and acclamation, they see God‘s finger in the ballot-box. They say, like the Jews in the election of their judges, that the choice of the people is the choice of God. This is what men like John Taylor or Daniel Wells appear to feel; the ignorant are permitted to look upon Brigham as something more than man, and though Brigham himself does nothing to confirm this view, the leaders foster the delusion. When I asked Stenhouse, “Has Brigham‘s re-election as prophet ever been opposed?” he answered sharply, “I should like to see the man who‘d do it.”

Brigham‘s personal position is a strange one: he calls himself prophet, and declares that he has revelations from God himself, but when you ask him quietly what all this means, you find that for prophet you should read political philosopher. He sees that a canal from Utah Lake to Salt Lake Valley would be of vast utility to the church and people – that a new settlement is urgently required. He thinks about these things till they dominate in his mind, and take in his brain the shape of physical creations. He dreams of the canal, the city; sees them before him in his waking moments. That which is so clearly for the good of God‘s people becomes God‘s will. Next Sunday at the Tabernacle he steps to the front, and says: “God has spoken; He has said unto his prophet, ‘Get thee up, Brigham, and build Me a city in the fertile valley to the South, where there is water, where there are fish, where the sun is strong enough to ripen the cotton plants, and give raiment as well as food to My saints on earth.’ Brethren willing to aid God‘s work should come to me before the Bishops’ meeting.” As the prophet takes his seat again, and puts on his broad-brimmed hat, a hum of applause runs round the bowery, and teams and barrows are freely promised.

Sometimes the canal, the bridge, the city may prove a failure, but this is not concealed; the prophet‘s human tongue may blunder even when he is communicating holy things.

“After all,” Brigham said to me the day before I left, “the highest inspiration is good sense – the knowing what to do, and how to do it.”

In all this it is hard for us, with our English hatred of casuistry and hair-splitting, to see sincerity; still, given his foundation, Brigham is sincere. Like other political religionists, he must feel himself morally bound to stick at nothing when the interests of the church are at stake. To prefer man‘s life or property to the service of God must be a crime in such a church. The Mormons deny the truth of the murder-stories alleged against the Danites, but they avoid doing so in sweeping or even general terms – though, if need were, of course they would be bound to lie as well as to kill in the name of God and His holy prophet.

The secret polity which I have sketched gives, evidently, enormous power to some one man within the church; but the Mormon constitution does not very clearly point out who that man shall be. With a view to the possible future failure of leaders of great personal qualifications, the First Presidency consists of three members with equal rank; but to his place in the Trinity, Brigham unites the office of Trustee in Trust, which gives him the control of the funds and tithing, or church taxation.

All are not agreed as to what should be Brigham‘s place in Utah. Stenhouse said one day: “I am one of those who think that our President should do everything. He has made this church and this country, and should have his way in all things; saying so gets me into trouble with some.” The writer of a report of Brigham‘s tour which appeared in the Salt Lake Telegraph the day we reached the city, used the words: “God never spoke through man more clearly than through President Young.”

One day, when Stenhouse was speaking of the morality of the Mormon people, he said: “Our penalty for adultery is death.” Remembering the Danites, we were down on him at once: “Do you inflict it?” “No; but – well, not practically; but really it is so. A man who commits adultery withers away and perishes. A man sent away from his wives upon a mission that may last for years, if he lives not purely —if, when he returns, he cannot meet the eye of Brigham, better for him to be at once in hell. He withers.”

Brigham himself has spoken in strong words of his own power over the Mormon people: “Let the talking folk at Washington say, if they please, that I am no longer Governor of Utah. I am, and will be Governor, until God Almighty says, ‘Brigham, you need not be Governor any more.’”

Brigham‘s head is that of a man who nowhere could be second.

CHAPTER XV.

MORMONDOM

WE had been presented at court, and favorably received; asked to call again; admitted to State secrets of the presidency. From this moment our position in the city was secured. Mormon seats in the theater were placed at our disposal; the director of immigration, the presiding bishop, Colonel Hunter – a grim, weather-beaten Indian fighter – and his coadjutors, carried us off to see the reception of the bull-train at the Elephant Corral; we were offered a team to take us to the Lake, which we refused only because we had already accepted the loan of one from a Gentile merchant; presents of peaches, and invitations to lunch, dinner, and supper, came pouring in upon us from all sides. In a single morning we were visited by four of the apostles and nine other leading members of the church. Ecclesiastical dignitaries sat upon our single chair and wash-hand-stand; and one bed groaned under the weight of George A. Smith, “church historian,” while the other bore Æsop‘s load – the peaches he had brought. These growers of fruit from standard trees think but small things of our English wall-fruit, “baked on one side and frozen on the other,” as they say. There is a mellowness about the Mormon peaches that would drive our gardeners to despair.

One of our callers was Captain Hooper, the Utah delegate to Congress. He is an adept at the Western plan of getting out of a fix by telling you a story. When we laughingly alluded to his lack of wives, and the absurdity of a monogamist representing Utah, he said that the people at Washington all believed that Utah had sent them a polygamist. There is a rule that no one with the entry shall take more than one lady to the White House receptions. A member of Congress was urged by three ladies to take them with him. He, as men do, said, “The thing is impossible” – and did it. Presenting himself with the bevy at the door, the usher stopped him: “Can‘t pass; only one friend admitted with each member.” “Suppose, sir, that I‘m the delegate from Utah Territory?” said the Congressman. “Oh, pass in, sir – pass in,” was the instant answer of the usher. The story reminds me of poor Browne‘s “family” ticket to his lecture at Salt Lake City: “Admit the bearer and one wife.” Hooper is said to be under pressure at this moment on the question of polygamy, for he is a favorite with the prophet, who cannot, however, with consistency promote him to office in the church on account of a saying of his own: “A man with one wife is of less account before God than a man with no wives at all.”

Our best opportunity of judging of the Mormon ladies was at the theater, which we attended regularly, sitting now in Elder Stenhouse‘s “family” seats, now with General Wells. Here we saw all the wives of the leading churchmen of the city; in their houses, we saw only those they chose to show us: in no case but that of the Clawson family did we meet in society all the wives. We noticed at once that the leading ladies were all alike – full of taste, full of sense, but full, at the same time, of a kind of unconscious melancholy. Everywhere, as you looked round the house, you met the sad eye which I had seen but once before – among the Shakers at New Lebanon. The women here, knowing no other state, seem to think themselves as happy as the day is long: their eye alone is there to show the Gentile that they are, if the expression may be allowed, unhappy without knowing it. That these Mormon women love their religion and reverence its priests is but a consequence of its being “their religion” – the system in the midst of which they have been brought up. Which of us is there who does not set up some idol in his heart round which he weaves all that he has of poetry and devotion in his character? Art, hero-worship, patriotism are forms of this great tendency. That the Mormon girls, who are educated as highly as those of any country in the world – who, like all American girls, are allowed to wander where they please – who are certain of protection in any of the fifty Gentile houses in the city, and absolutely safe in Camp Douglas at the distance of two miles from the city-wall – all consent deliberately to enter on polygamy – shows clearly enough that they can, as a rule, have no dislike to it beyond such a feeling as public opinion will speedily overcome.

Discussion of the institution of plural marriage in Salt Lake City is fruitless; all that can be done is to observe. In assaulting the Mormon citadel, you strike against the air. “Polygamy degrades the women,” you begin. “Morally or socially?” says the Mormon. “Socially.” “Granted,” is the reply, “and that is a most desirable consummation. By socially lowering, it morally raises the woman. It makes her a servant, but it makes her pure and good.”

It is always well to remember that if we have one argument against polygamy which from our Gentile point of view is unanswerable, it is not necessary that we should rack our brains for others. All our modern experience is favorable to ranking woman as man‘s equal; polygamy assumes that she shall be his servant – loving, faithful, cheerful, willing, but still a servant.

The opposite poles upon the women question are Utah polygamy and Kansas female suffrage.

CHAPTER XVI.

WESTERN EDITORS

THE attack upon Mormondom has been systematized, and is conducted with military skill, by trench and parallel. The New England papers having called for “facts” whereon to base their homilies, General Connor, of Fenian fame, set up the Union Vedette in Salt Lake City, and publishes on Saturdays a sheet expressly intended for Eastern reading. The mantle of the Sangamo Journal has fallen on the Vedette, and John C. Bennett is effaced by Connor. From this source it is that come the whole of the paragraphs against Brigham and all Mormondom which fill the Eastern papers, and find their way to London. The editor has to fill his paper with peppery leaders, well-spiced telegrams, stinging “facts.” Every week there must be something that can be used and quoted against Brigham. The Eastern remarks upon quotations in turn are quoted at Salt Lake. Under such circumstances, even telegrams can be made to take a flavor. In to-day‘s Vedette we have one from St. Joseph, describing how above one thousand “of these dirty, filthy dupes of the Great Salt Lake iniquity” are now squatting round the packet depot, awaiting transport. Another from Chicago tells us that the seven thousand European Mormons who have this year passed up the Missouri River “are of the lowest and most ignorant classes.” The leader is directed against Mormons in general, and Stenhouse in particular, as editor of one of the Mormon papers, and ex-postmaster of the Territory. He has already had cause to fear the Vedette, as it was through the exertions of its editor that he lost his office. This matter is referred to in the leader of to-day: “When we found our letters scattered about the streets in fragments, we succeeded in getting an honest postmaster appointed in place of the editor of the Telegraph– an organ where even carrots, pumpkins, and potatoes are current funds – directed by a clique of foreign writers, who can hardly speak our language, and who never drew a loyal breath since they came to Utah.” The Mormon tax frauds, and the Mormon police, likewise come in for their share of abuse, and the writer concludes with a pathetic plea against arrest “for quietly indulging in a glass of wine in a private room with a friend.”

Attacks such as these make one understand the suspiciousness of the Mormon leaders, and the slowness of Stenhouse and his friends to take a joke if it concerns the church. Poor Artemus Ward once wrote to Stenhouse, “If you can‘t take a joke, you‘ll be darned, and you oughter;” but the jest at which he can laugh has wrought no cure. Heber Kimball said to me one day: “They‘re all alike. There was – came here to write a book, and we thought better of him than of most. I showed him more kindness than I ever showed a man before or since, and then he called me a ‘hoary reprobate.’ I would advise him not to pass this way next time.”