Mormonism: Its Leaders and Designs/Chapter 7

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Chapter VII.

We have viewed Brigham Young as a man; impartially certainly, and we believe correctly. However interesting such an inquiry may be, it is more important that he be accurately understood as a Prophet. Great abilities ever command respect, but the world have a right to demand the good use of great talents. The more skill evinced in crime only so far enhances the criminality.

That Brigham Young is a great man, there can be no question; that he is a great criminal we shall prove.

The real object of the Mormon Church is the establishment of an independent kingdom of which Brigham shall be king. This they believe is a temporal kingdom to be soon set up, and to be begun at Utah, in fulfillment of ancient and modern ​prophecies. It was Smith's intention in Missouri and Nauvoo. It was Brigham's object in leaving Nauvoo, and it is his design now at Salt Lake.

Joseph Smith, on May 6, 1843, said:

"If the government can not protect citizens in their lives and property, it is an old granny anyhow, and I prophesy in the name of the Lord God of Israel, that unless the United States redress the wrongs committed upon the Saints in the State of Missouri, and punish the crimes committed by her officers, that in a few years the government will be utterly overthrown and wasted, and there will not be so much as a potsherd left, for their wickedness in permitting the murder of men, women, and children, and the wholesale plunder and extermination of thousands of her citizens to go unpunished."—Joseph Smith's Autobiography.

This speaks for itself, especially when it is remembered that it is Brigham's favorite dogma, "The duty of the Saints is to fulfill the predictions of the Prophets."

Not only do they try themselves to accomplish this design, but even in their prayers, make it the chief end and object of their existence. President J. M. Grant, on the 24th July, 1856, the ninth anniversary of the entry of the pioneers into Salt Lake Valley, thus addressed the Almighty in a public meeting:

"May we accomplish the great work thou didst commence, through thy servant Joseph. May we have power over the wicked nations, that Zion may be the seat of government for the universe, the law of God be extended, and the scepter of righteousness swayed over this wide world."—Deseret News, July, 1856.

​The Mormons never intend to spiritualize such expressions in their prayers. They use plain words to utter plain thoughts. "Never pray for any blessing that you are not willing to help to obtain;" is the constantly reiterated doctrine of this same man. With these men there are no figurative prophecies about Zion. Christ's kingdom is a literal kingdom: God's Zion is a particular location; Zion's triumph will be a temporal and physical victory. Utah, to these men, is this Zion; her enemies, the American people; her triumph, America's downfall; her reign, the subjugation of this continent. These are strange dogmas, but they are earnestly believed by these men; who as firmly think that it is the duty of the Saints to literally prepare a kingdom for Christ to come to. Nor do they imagine either that it will be very long before he does thus come. Said J. Smith, on April 6th, 1843:

"I prophesy in the name of the Lord God, that the commencement of the difficulties which will cause much bloodshed, previous to the coming of the Son of Man, will be in South Carolina (it probably may arise through the slave question); this a voice declared to me, while I was praying earnestly on the subject, December 25th, 1832.

"I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following: 'Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man, therefore, let this suffice, and trouble me no more in this matter.'"—J. Smith's Autobiography.

As Smith was born in 1805, this would make the date 1890. He often endeavored to make the "prophetic num​bers" refer to this 1890, A.D. This is also as firmly believed by the Church, as the Book of Mormon. It is one of the most prominent promises made by the Elders to those whom they bless, that they "shall live to behold the winding-up scene." Smith promised this to Brigham; he likewise publicly prophesied in April, 1843:

"There are those of the rising generation who shall not taste death till Christ comes."—Ibid.

Not only have they determined when he shall come, but also where he shall come to. Said Brigham, on September 28th, 1856:

"Again, how does it contrast with Joseph's being sent forth with his brethren to search out a location in Jackson county, where the New Jerusalem will be built, where our Father and our God planted the first garden on this earth, and where the New Jerusalem will come to when it comes down from heaven?"—Deseret News, October 8th, 1856.

Those who have entered into the Celestial Kingdom, say the Mormons, must be ordained kings and priests: Brigham is thus ordained. He is the king to the people. The autocrats of antiquity, or the early sultans of Turkey, were not more absolute than is Brigham Young.

Said Kimball, September 21st, 1856:

"I have often said that the word of our Leader and Prophet is the word of God to this people. We can not see God, we can not hold converse with him, but he has given us a man that we can talk to, and thereby know his will, just as well as if God himself were present with us. I am no more ​afraid to risk my salvation in the hands of this man, than I am to trust myself in the hands of the Almighty. He will lead me right if I do as he says in every particular and circumstance."—Deseret News, October 1, 1856.

Brigham cites Kimball as the model Saint. Nor is this confined to him. Grant speaks equally plainly.

"There is a spirit of murmuring among the people, and the fault is laid upon Brother Brigham. For this reason the heavens are closed against you, for he holds the keys of life and salvation upon the earth; and you may strive as much as you please, but not one of you will ever go through the strait gate into the kingdom of God, except those that go through by that man and his brethren, for they will be the persons whose inspection you must pass."—Deseret News, Dec., 1856.

The means to be adopted with reference to the unbelieving and those who will not hear, are equally pointed out. Said J. M. Grant, a prophet, seer, and revelator, on Sept. 21, 1856,

"We have been trying long enough with this people, and I go in for letting the sword of the Almighty be unsheathed, not only in word but in deed."—Deseret News, Oct. 1, 1856.

What this really means may be determined by a subsequent paragraph.

"Brethren and sisters, we want you to repent and forsake your sins. And you who have committed sins that can not be forgiven through baptism, let your blood be shed and let the smoke ascend, that the incense thereof may come up before God as an atonement for your sins, and that the sinners in Zion may be afraid."—Ibid.

​And while this doctrine is publicly taught and privately practiced, they dare to assert they commit no murders!

Brigham is very candid about the position of the Mormons at Utah. Said he in Sept., 1856,

"I say as the Lord lives, we are bound to become a sovereign State in the Union, or an independent nation by ourselves. I am still, and still will be Governor of this Territory, to the constant chagrin of my enemies; and twenty-six years shall not pass away before the Elders of this Church will be as much thought of as kings on their thrones."—Deseret News, Sept. 1, 1856.

However ridiculous such an object may appear, it is still the real design of these foolishly infatuated people.

As before remarked, Brigham was ordained a king in their Temple; and the people in their hearts reverence him as such. As to the means they adopt to begin their kingdom, they have private courts of their own, in which they try their own criminals. A United States appointed judge makes his charge to a Grand Jury, and they are dismissed to their room. The foreman has been previously instructed by the Church, and he directs the judgments and controls the consciences of his fellow jurymen. Bills of indictment are found or cast out as he directs; and he directs as advised by the "Church."

Should a Mormon be tried by a United States Court for a capital offense, and the evidence completely convict him, if he will throw himself entirely on Mormon law, to be administered by Mormon authorities, unmindful of the evidence, of their oath, or of the judge's charge, the jury will acquit the prisoner; even though that same night, as the Mormon jury ​of a Mormon court, they would pronounce him guilty without rehearsing the evidence. Carlos Murray was the nephew of Heber C. Kimball; he was accused of murder, and a bill of indictment was found against him. He was tried by the court in which Judge Drummond sat. The evidence was positive, and all thought he would be convicted. He confessed to H. C. Kimball that he was guilty of the crime, but demanded to be "tried and punished by Mormon law," and implored to "be saved from hanging by a Gentile court." The penalty of both judicatories was death; only, in the one case he would be "hung by the Gentiles;" and in the other, he would be "shot by his brethren." Kimball interfered, the jury were instructed, and they acquitted Murray. He was carried off by the sheriff's officers, all Mormons, from Fillmore to Salt Lake City, when Judge Drummond caused the whole party to be arrested, and brought before him as abetting the escape of a prisoner. Paralyzed under the duress of his position, with Brigham's hand upon him, and the excited populace ready to commit any outrage, Judge Drummond was forced to compound matters, and the result was that Carlos Murray got completely off. But the Mormon penalty was still over him; and Mormonism never forgives, although it often delays the blow. He was allowed to live as long as he labored to "build up the kingdom;" but that as soon as he forgot his duty or his obligation, the penalty was to be exacted of him. He was commanded to move his family into Salt Lake City, and permitted to go completely at large. The chains of superstition were around his soul, and they were far stronger than any chains about his limbs. He went to ​Mary's river, a distance of 400 miles, got his family, and, with the intention of coming and living near the "authorities," and using his doomed life for the support of Mormonism, turned toward Salt Lake. The Indians, however, revenged their brother, whom he had killed, and murdered him. He would have been killed by the Mormons, just as soon as the superstitious terrors had subsided sufficiently to permit him to become disobedient and negligent.

There are several men who are now living in Utah in this condition. Their lives are forfeited by Mormon law, but spared for a little time by Mormon policy. They are certain to be killed, and they know it. They are only allowed to live while they add weight and influence to Mormonism; and, although abundant opportunities are given them for escape, they prefer to remain. So strongly are they infatuated with their religion, that they think their salvation depends on their continued obedience, and their "blood being shed by the servants of God." Adultery is punished by death; and it is taught, unless the adulterer's blood be shed, he can have no remission for this sin. Believing this firmly, there are men who have confessed this crime to Brigham, and asked him to have them killed. Their superstitious fears make life a burden to them; and they would commit suicide, were that not also a crime.

James Monroe had criminal connection with the wife of one Howard Egan at Salt Lake City, during his absence. Egan returned home, became satisfied of the circumstance, and deliberately shot Monroe. Brigham publicly applauded his action; George A. Smith, one of the Apostles, defended him ​in a United States Court, and he was cheerfully and immediately acquitted by a Mormon jury. The strict Mormon law, however, demanded that Egan should also murder his wife, as an adulteress; his heart and hand failed, and he spared her. He divorced her from him; but although he murdered his dishonorer, he could not overcome his own affection for his guilty and abandoned wife. He visited, talked with, wept over, and, sic homo est, he pardoned her. He forgot his resentment and his divorce, and, according to Mormon doctrine, committed adultery with his own wife. He was an adulterer, and the adulterer must die. He told Brigham, and offered his life. Brigham's reply was peculiar:

"Howard, go to the friends of James Monroe, tell them you have murdered him, and if they take your life, it is well. If they do not, go anywhere where there is fighting; join any party, and try and fall in battle; and, if you can not die there, go your way, and trust in the mercy of God and of your brethren.

Whether he took the advice or not I do not know. He is now in California, and were Brigham to call on him to-day to return and be killed, I fully believe he would immediately comply.

Another instance: Curtis E. Bolton, married a mother and daughter, and lived with both of them. During his absence as a Mormon missionary, it is said his step-daughter wife was prodigal of favors to some passing emigrants. On his return he divorced her; but, as she had no other home, she stopped with her mother, and called Mr. Bolton father, instead of husband. He loved her still with more than a father's ​affection, and they sinned, and she became enceinte. He was an adulterer; and by Mormon law, his life was for feit. He tried to conceal his crime by adding to it. He compelled her to take some virulent drug, to endeavor to procure abortion. Destroying the life within her, she nearly lost her own. The residents of the twelfth ward, where Bolton lived, learned the incident. He was tried by an ecclesiastical court, condemned, and cut off from the Church. His life is forfeited, and will be taken by-and-by; but he still remains at Salt Lake City, a slave to his own superstition, and, although so circumstanced, was appointed in 1856 to go as a working missionary to Green river, among the Indian tribes.

Such men are necessarily reckless of all consequences. All their safety consists in their obedience. They might easily fly, but stronger bonds than links of steel, a closer prison than stone walls, retain them willing captives. The African flies not from his fetish-man; the children of the Orient never fled from their genii; the Roman can not escape the anathema of his priest; the Tartar cowers before the grand lama; and the equally devoted Mormon shudders and groans, but he still remains. It is not unnatural, it is only human nature degraded.

Such is a fair specimen of Mormon fanaticism. That these deluded men are sincere, madly, absurdly sincere, there can be no doubt; and there are thousands such in Utah. These men will fight, lie, rob, murder for Mormonism if commanded, and really believe that they are doing God good service. By means of such influence over the minds of large bodies of such men, Brigham hopes to execute his designs. Mormon​ism is attracting many sensible and educated men to its ranks. Mr. Bolton, above named, is an educated man, speaks several languages, has been editor of a French Mormon magazine, and firmly believes that he can establish the truth of his faith and the propriety of his devotion from the holy Scriptures; and he can construct an ingenious argument, too.

Nor does Brigham give much opportunity to a jury to decide according to their sense of justice, or their view of the evidence produced. A T. S. Williams was sued by a Mr. Leonard on an action of debt. As it was an important case, a jury was empaneled, consisting of several of the Apostles and some of the Bishops of Salt Lake City. They heard and decided the case. As, however, their verdict did not suit the prejudged opinion of Brigham, on the Sabbath following he gave that jury a most outrageous haranguing for being "old grannies," and for "selling their verdict;" he cursed Williams' lawyer, and sent him on a mission to the East Indies out of spite. Such treatment from "the Prophet" has rendered Mormon juries extremely solicitous to know his opinion before giving their verdict, and then to prove their confidence in his judgment by delivering a verdict accordingly. Hence in, this way Brigham's will is pre-eminent in even Gentile courts of law; and thus is all justice frustrated at Utah. To be on good terms with Brigham, is to secure his favor; and to dare to oppose, is to be crushed under himself and friends. I could cite a dozen instances that I have seen of such favoritism. As to expecting that a Gentile can obtain jutsice against a Mormon, it is ridiculous; a jury would feel they were sacrificing their friends to their enemies in deciding against their brother.

​Besides these means of self government, Brigham has adopted another method of destroying the influence and nullifying the appointments of the judges sent by the President of the United States. He has organized Probate and Magistrate courts throughout the Territory, and installed in them his most devoted creatures. An appeal can be made from the decisions of these to the Supreme Court, but any application for appeal is almost always refused. To speak contemptuously of such courts is to become a marked man; and ruin and danger are the inevitable consequences of such unfortunate significance.

Brigham not only has a nucleus around which to gather fanatic disciples; but he has also one about which to collect an army. In 1840, Smith organized the "Nauvoo Legion" and enrolled all the male Saints from sixteen to fifty years of age. Since then their numbers have been continually increasing, as all are compelled to enlist. This force, that still bears its old name, the Nauvoo Legion, is regularly drilled by competent officers, many of whom served in Mexico, with the Mormon Battalion, under General W. Scott. They are well armed and perfectly fearless. They completely re-organized in May, 1857. They have frequent parades, and likewise occupation, in forays against the turbulent Indians. The same fanaticism that characterizes their worship, or their labor, also signalizes their military evolutions. They do it with an object, and work at it. To them it is no holiday pastime; they do not play at soldiers. As devoted to Brigham and as convinced of his authority, they will as blindly and cheerfully obey, as the soldiers of Mohammed. The silk standard of ​Mormonism would be as firmly and furiously sustained as was the silver crescent.

These men expect to fight, and are preparing for it. They even constantly pray for the time to come speedily when "the Lord shall arise as a man of war," when they can accomplish the saying of Isaiah, that they so love to quote, "The nation and people that will not serve thee shall perish," Isaiah lx. 12; or Smith's prediction, "And the wicked shall say, Let us not go up to battle against Zion, for the inhabitants of Zion are terrible and we can not stand;" "when one shall chase a thousand and two put ten thousand to flight."—Doc. Cov., p. 136.

I presume that about eight thousand such soldiers might be mustered in Utah. The number is contemptible as a military force, but fearful as religious fanatics; ridiculous in comparison with their object; terrible in consideration of their delusion, and the ruin that would have to be consummated to subdue them.

I have heard both Brigham and Kimball gloat over the anticipation that "the time of warfare would speedily come." Said Kimball, "I will do as I did at Nauvoo; when they demanded our arms I loaded my old gun half way up to the muzzle, and prayed to God that the mean cuss who fired it off, might be blown into atoms." Said Brigham, "I carry two loaded revolvers on me constantly, and the man who touches me, to arrest me, dies. In the name of God I have spoken it." There is not the slightest question as to his keeping his oath, should such an event occur. Brigham bitterly reproaches the suffering of the Saints on the whole Amer​ican people; but forgets that it is Smith and himself who have occasioned it. The criminals are not the enforcers of the law, but its transgressors.

Some very distressing cases of extortion have occurred, with the connivance and by the direction of the Prophet. In 1854, a Mrs. Du Fresne left the island of Jersey, Channel Islands, to come to the city of the Saints. She had some money more than she needed to defray her expenses, and intending to do the Church a kindness, offered to lend $2,500 to the President, S. W. Richards, at Liverpool, for six months, and required no interest. It was accepted gladly, and an order was drawn on Brigham for the amount, payable at sight. The old lady came to Utah, expecting to obtain her money as a fund to rely on, in case of desiring to invest it. She presented the order, it was dishonored. She demanded an explanation, and she was told she must either take a poor city lot and a hovel for the amount, or that she would have nothing. She expostulated, and was laughed at; reasoned with them, and was dictated to; got angry, and was turned out of the office. Without a remedy and without a hope she left Salt Lake City almost penniless. They made $2,500 by this saint-like transaction.

This nefarious system is in common vogue among the "authorities in Zion." Some gentlemen in England were induced by John Taylor to embark nearly $100,000 in the purchase of machinery to manufacture sugar from beet-roots, and cloth, at Salt Lake City. Great promises of profit were made by Mr. Taylor, both as a man and in his capacity as an Apostle of the Church. The machinery, sheep, and beet-​seed were procured and forwarded, and with them went these credulous Saints. At St. Louis, one of the gentlemen became undeceived as to Mr. Taylor's real character and designs; and left the Church and returned to his business in Liverpool. The others went on to Salt Lake. Brigham took possession of the machinery; M. Delamere, one of the partners, robbed and ruined, had to work as a blacksmith's assistant to procure a livelihood; Mr. Coward, another of these victims, went into the kanyons and chopped down fire-wood till he became sick; Mr. Russel, another of these dupes, died, and the Church administered on his estate. This was bad, but a worse tinge was added to it. One of these gentlemen, although he had left a wife and family behind him in England, was induced to take another wife at Salt Lake City. She was an intelligent, educated English lady, but as deeply infatuated with Mormonism as the rest. With increased experience, her fanaticism has died out, and his has also much faded away; but they are now irrevocably disgraced in their own eyes and irretrievably bound to this atrocious delusion.

Nor is Brigham Young very chary about perjury, any more than extortion and murder. In 1852 beef was scarce in the Tithing-office; and the church herd was small, and very poor. Brigham Young, through General Wells, ordered a young man named Thomas Clayton, to fetch up a fat ox belonging to Messrs. Holladay and Warner, merchants then passing through Salt Lake City. It was driven in, killed, and paid to the workmen on the Temple! Messrs. Holladay missed the ox, traced it to the Church slaughter-yard, and prosecuted Brigham. The slaughterman was brought to the ​witness-box, and he stoutly denied the fact. This young man was now the important witness. He might fail, and Brigham went to him, and told him, "Get out of the affair, and get us out of the affair without lying if you can; but if you have to lie, Tom, don't break down!" He got them out of the affair by perjury; acquitting himself, however, by a mental reservation. He himself told me this incident, and rather boasted of it, as a proof how "Brigham could come it over the Gentiles!"

Brigham Young is not immaculate, either, on the score of corruption. Mr. Washburn Loomis, from Niagara county, N. Y., says, "he was sentenced to wear the ball and chain two years, and was pardoned by Brigham Young on his paying him $200 cash in hand. Young reported that he had given him a free pardon, and it was generally supposed he had; but, in fact, he had sold him it for $200. He required Mr. Loomis to keep it a profound secret."

This individual is, I believe, still in California. Like Horace Skimpole, however, Brigham might not consider this a bribe, but "simply a gift, my dear young friend."

That he does not entertain the strongest notions of honor is very evident from his own statements. A. Cyrus Wheelock had robbed an old gentleman from Lancashire, England, of a large amount of money, by borrowing without any intention of returning it. On arriving at Salt Lake, Mr. Lee requested payment, and was coolly told by Wheelock, "I used it for the poor Saints; I shan't pay it, and now what are you going to do about it?" Mr. Lee appealed to Brigham, who thus publicly sanctified repudiation:

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"If an Elder has borrowed from you, and you find he is going to apostatize, then you may tighten the screws upon him; but if he is willing to preach the Gospel without purse or scrip, it is none of your business what he does with the money he has borrowed from you. And if the Lord wants it to use, let it go, and it is none of your business what he does with it. And if you murmur against that Elder, it will prove your damnation. The money was not yours, but the Lord Almighty put it into your hands to see what you would do with it."

Out of his own mouth Brigham condemns himself; and yet so strongly rooted is the delusion in that old man's mind, that he still remains in Utah, and bows his head to this extortion and robbery.

Still there are some who do leave the Church, and they cause Brigham a great deal of trouble. His predictions concerning apostates are very terrible and ridiculous. Says he:

"The moment a person decides to leave this people, he is cut off from every object that is durable for time and eternity, and I have told you the reason why. Every possession and object of affection will be taken from those who forsake the truth, and their identity and existence will eventually cease."

Annihilation, the heaven of Buddhism, is to be the final hell of Mormonism. Threats of violence, and the preaching of such dogmas, deter many from leaving, who otherwise would quit gladly. In some instances, however, this severity is di​rected on the other side. In 1852, Albert Smith, then living at Salt Lake City, differed from Brigham on some points of doctrine, and began to teach his heresy; thinking that a people who declaimed so loudly against modern intolerance, would be tolerant with regard to himself. He taught his opinions in his own house; the Mormons threatened to tear it down over his head. He called a meeting on the public square; the marshal dispersed his audience. He announced another meeting; but was driven from the ground, and Brigham, from the stand in the Tabernacle, uttered these apostolic words: "It is nasty stinking little apostates like these, who have brought our enemies upon us; and I tell Albert Smith that he had better clear right out, and that right straight, too, or I will cut his damned throat, and send him to hell across lots!!" Albert Smith sold his property for a trifle, and fled for his life. Since then, no one has had the hardihood and simplicity to publicly oppose Mormonism.

This tyrannical supervision is adopted in all their proceedings. Brigham and his coadjutors arrange all the political nominations in their ecclesiastical council meetings. The Mormon people know, that elected or not, these men will have the seats; and, therefore, very few vote, regarding the whole matter as a mere farce, intended only to maintain legal form, and preserve appearances. In 1845, among other nominations for representative for Salt Lake county, was one A. P. Rockwood. He was very much disliked; and a few men got up an opposition ticket, substituting the name of Stephen H. Hales in the stead of this A. P. Rockwood. It was the first and last opposition ticket in Utah Territory. A small body of voters ​were brought, and Hales obtained the majority, as very few had voted previously or since. Although he had the majority of votes, and was therefore legally elected, Brigham was insulted; such dangerous contumacy must be punished, or it might prove dangerous. Stephen Hales was accordingly sent for, by Brigham, who administered to him a severe reprimand, for daring to allow his name to be used as an opponent of "the Church nomination;" and by duress, he terrified and compelled Hales to resign the election, while Rockwood had the seat, and what to him was more important, and his real object, the per diem.

This tyranny of the hierarchy is also carried into private enterprises. Mr. William Nixon was a Mormon merchant, very liberal to the Church, and to the people. He had, in 1845, among other merchandise, some cooking-stoves for sale. I was standing in his store one day, when H. C. Kimball entered, and began to bargain for one of these stoves.

K. How much do you ask for one of these, Brother Nixon?

N. So much, sir (naming the price).

K. You ask too much, Brother William. They are only worth so much. You're growing too rich, sir; you're making money out of the poor Saints; you're taking advantage of your brethren.

N. (deprecatingly). No, Brother Kimball, you are wrong; they cost me more than that; their first cost was thus (making the calculation).

K. Don't tell me, sir; I know as well as you do. You're losing your love for truth; you're losing the Spirit, you're robbing the poor!

​N. But, sir—

K. (angrily) I know, I tell you I know you, by the Spirit within me. We'll have to send you on a mission, to learn you to open the bowels of compassion for this people. You're getting proud and lifted up.

N. You wrong me, Brother Kimball; take the stove at your own price; but you really are mistaken.

K. (relentingly). Well, it is necessary to trim you down a little, I see; the Lord bless you, Brother Nixon!

Mr. Nixon added many more articles not included in the purchase, and consequently received a double blessing from this modern Apostle. Mr. Nixon got the blessing, and Mr. Kimball got the stove. This ought to have sufficed, but in the fall of the same year Mr. Nixon received an appointment as missionary to the Indians. Although it was made by one Prophet, another Prophet overruled, and Brigham cancelled it. In the spring of 1856 Mr. Nixon was sent to Carson Valley. He was a faithful Mormon, and he obeyed implicitly. He sold off his stock at a ruinous sacrifice; rented his store for a mere nominal amount; left his dwelling-house vacant, and several thousands of dollars due to him from many parties; took his family and went to Carson. His enormous loss of money, time, and business, will perhaps teach him never to dispute with H. C. Kimball again.

The greatest engine of Mormon power, without any question, is the missions. There are men in Utah whose oratorial ability and general information are far superior to Brigham's. The most infatuated can not help observing the difference. To keep them at home, would create schisms innumerable; ​and in order to preserve his influence, he has to send them out to preach. O. Pratt is never at Salt Lake without weakening Brigham's hold on some mind, and therefore he is allowed to be there but very little. It is not their best men, by any means, whom the Mormons send on missions. A man who is wavering in his faith, and trembling on the verge of apostacy, is sent out to be confirmed. Too timid, or too undecided to renounce Mormonism entirely, he is compelled to advocate it. This is very admirable and far-seeing policy. Often a man is sent on a mission to punish him. A lot of "gamblers, thieving lawyers, loafers, and drunkards," were sent, in the spring of 1856, to Australia as missionaries. Some of these Brigham cursed most frightfully, and the whole of them he denounced. Said he, "You have been raising hell here long enough, now go and raise little hells of your own in Australia." He told them plainly, that he "sent them to get rid of them, and that he never wished to see them again." Some are sent because they are too indolent to work; some because they allow themselves to talk too freely about the authorities; some because they are in the habit of getting publicly intoxicated; some because they are in the way of some ambitious man in power; some because they are troublesome about some debt; some because their creditors dun them; some to England, because they were very poor, and Brigham wanted to help them out of the liberal purses of the European Saints. I can fill in names by dozens to every one of the above examples. The great idea of Mormonism is, that "the iniquity of the preacher makes no difference as to the purity of the principle; that the vices of the administrator can not ​affect the acceptability of the ordinance, if he only possess the priesthood." Brigham Young lays down this principle very distinctly when speaking of Smith. Said he,

"The docrine he teaches is all I know about the matter; bring any thing against that if you can. As to any thing else, I do not care if he acts like a devil; he has brought forth a doctrine that will save us, if we will abide by it. He may get drunk every day of his life, sleep with his neighbor's wife every night, run horses and gamble, I do not care any thing about that, for I never embrace any man in my faith. But the doctrine he has produced will save you and me, and the whole world; and if you can find fault with that, find it."—Deseret News, December, 1856.

It is often quite useless, therefore, to attempt to convince a Mormon of his error from the iniquity of his ministers. They will admit the premises, but deny the conclusion. They forget that causes can only rightly be judged of by the effects they produce, and the efficacy of the principles by practices; for "the tree must be known by its fruits. Do men gather figs of thorns, or grapes from thistles?"

The question is often asked, "In the event of Brigham's death, on whom will the presidency fall?" Opinion is divided on this subject. All the old Mormons who knew Smith cling to his memory, and believe that Joseph Smith, jun., now at Nauvoo, will assume the position. At present he denounces the practice of polygamy, and brands Brigham as a usurper. He is much averse to conversing on the subject; but his grandmother informed me that he firmly believes in the authority and mission of his father. The character he bears at ​Nauvoo is a very high one for intelligence and probity. Kimball says of him and his brothers:

"At present the Prophet Joseph's boys lay apparently in a state of slumber, every thing seems to be perfectly calm with them, but by-and-by God will wake them up, and they will roar like the thunders of Mount Sinai."

Still, the number of old Mormons is very limited; the flame of Mormonism dies out very soon. Brigham remarked this sadly. Said he, August 17th, 1856:

"How many of those before me were personally acquainted with Joseph, our Prophet? I can see now and then one; you can pick up one here and another there; but the most of the people now inhabiting this Territory never beheld the face of our Prophet; even quite a portion of this congregation never beheld his face. But few of this congregation have been assembled together more than a very few years, to receive and be benefited by the teachings from the fountain head, directly from the living oracles."

This is the case with this delusion everywhere. Twent-yone thousand persons had emigrated from Europe, from 1840 to 1855, to join the forces of this sect; at least one half of that number have apostatized. Were it not for the impetuous zeal of its missionaries, it would have long been extinct.

Many believe that when Brigham dies, Kimball may succeed him in the presidency. He is now the second man of this Mormon hierarchy. His history is that of Mormonism. He was born the 14th of June, 1801, and was baptized into Smith's Church in 1832. He met Smith in the September of the same year; accompanied him and Brigham Young to ​ ​Missouri in 1834; was ordained an Apostle in 1835, and was with Brigham in most of his important labors. He is a coarse, sensual man; calls himself "Brigham's echo;" is called by Young, "the model Saint." His sycophantic reverence for the "the President" is extremely ridiculous. Brigham always wears his hat in meetings. "I will uncover to God alone," says he. Said Kimball, June 29, 1856, before 3000 persons:

"I never feel as though I wanted to wear my hat when Brigham is present. I consider that the master should wear his hat, or hang it on the peg that God made for it, which is his head, of course."

Kimball is the most disgusting speaker of the Mormon community; and yet, much respected, and no little feared. His resentments are revenges! His face exhibits the man. Although only thirteen days younger than Brigham, he is very much more robust. He is a large, powerful man, with the most complete want of, and contempt, for education. He sometimes boasts he has more wives than Brigham; I only know of eighteen, of whom, though not very fond, he is very jealous. By the law of the Church, Kimball should succeed Brigham; but, by the precedent of Brigham himself, O. Hyde, the President of the Twelve Apostles, should fill the chair. Kimball lacks the confidence of many persons. Orson Hyde's cupidity is too well known; his apostacy in 1838 too well remembered, and his impetuosity too much dreaded, for him ever to obtain the suffrages of the people. The man who, next to Brigham, possessed their love, was Parley Pratt, ​and he is dead—killed in his sins; the measure he has so often threatened on the seducer of any of his wives, a wronged and maddened husband has inflicted on him, and he has gone adulterous and bloody into the presence of God. May he find mercy!

Brigham Young has a son, Joseph A. Young. He was in 1851, '52, and '53, one of the most rowdy young men in Utal, celebrated for getting publicly intoxicated, riding horses to death, furious driving, etc. From the whisky-shop and their pot-companions, he and W. H. Kimball, Kimball's son, were sent to England, to preach Mormonism. The Saints, instead of being astonished thereat, said coolly, "Well, that will sober them down!" Joseph A. Young returned to Utah in 1856, and was immediately elected member of the Territorial Legislature for Salt Lake county. What is his mental caliber is not of course known thoroughly. His past does not speak very favorably for his future. If Brigham lives a few years longer, which he has every appearance of doing, and can prepare the way, Joseph A. Young will be the President of the Church. The Smiths feel the authority has gone out of the family. Brigham will endeavor to keep it in his. The Smiths were, the Youngs are now, the leading men of Mormonism; Brigham, President of the Church; Joseph, the President of the Seventies; John was President of the High Priesthood, and is now a Patriarch; Joseph A., a member of the Legislature, and certain to fill the next important vacancy, if he be at all decorous in his conduct, so as not too violently to shock the prejudices of the people.

Brigham has only once pretended to write a revelation, as ​coming directly from God; and that was when the Church was leaving Winter Quarters for Salt Lake Valley. He then communicated the "order of traveling organization." He asserts that Washington was inspired by God to fight the British, and the Constitution Convention were inspired to frame the Constitution; and that he is only similarly inspired to lead the people. Yet Kimball always proposes to the vote of the Conference, " that we sustain Brigham Young as the Prophet, Seer, and Revelator of the Church." The people have often murmnred, indeed, that Brigham does not give "new revelations;" nor teach "new principles," as Smith did. As to the latter, Brigham tried his skill at invention in 1852, and discovered that Adam was a polygamist, and that he was the God of this world; and the Lord and father of Jesus Christ! This stupendous blasphemy he publicly taught, saying, "He is our God, and to him must we come, for we shall never have another." (Journal of Discourses, vol. i.) Kimball, of course, seized on this discovery with avidity, and pronounced it the height of inspiration. Said he, September 28, 1856:

"I have learned by experience that there is but one God that pertains to this people, and he is the God that pertains to this earth, the first man. That first man sent his Son to redeem the world, to redeem his brethren; his life was taken, his blood shed, that our sins might be remitted. That Son called twelve men and ordained them to be Apostles, and when he departed the keys of the kingdom were deposited with three of these twelve, viz. Peter, James, and John. Peter held the keys pertaining to that Presidency, and he was the head."—Deseret News, October 8, 1856.

​This new mystery was promulgated in England, and much written about it in the "Millennial Star," of 1853. A great many disbelieved it, O. Pratt among the number; many doubted it, as it contradicts all Smith's writings and teachings, and therefore Brigham commanded the Elders to "lay it aside, and not to teach it till the Saints were more fully prepared!"

Now, however, Brigham has laid down the order of things definitely. On May 28, 1856, be said that they were "the Apostles of Joseph Smith." Joseph is the God of this generation, Jesus is his God; Michael, or Adam, is Jesus' God and Father; Jehovah is the God of Adam, and Jehovah is inferior to Eloheim, who is in turn, subject to the grand council of assembled gods of infinity. All of these are polygamists, and they all rule over their own descendants, which are constantly increasing in number and dominion.

This barbarous and blasphemous polytheism comports strangely with God's declaration, Isaiah xlv. 5, 6, "I am the Lord and there is none else, there is no God beside me. That they may know from the rising of the sun and from the west, that there is none beside me. I am the Lord, and there is none else." But this blasphemous degradation of God fully accomplishes the words of Paul, Romans, i. 22, 23, "Professing themselves to be wise, they became fools; and changed the glory of the incorruptible God into an image, made like to corruptible man."