This bill pa.s.sed the Utah senate by a vote of 11 to 7, and the house by a vote of 174 to 25. The excuse offered for it by the senator who introduced it was that it would "take away from certain agitators the opportunity to arouse periodic furors against the Mormons"; that more than half of the persons who had been polygamists had died or dissolved their polygamous relations, and that no good service could be subserved by prosecuting the remainder. This law aroused a protest throughout the country, and again the Mormon church saw that it had made a mistake, and on the 14th of March Governor H. M. Wells vetoed the bill, on grounds that may be summarized as declaring that the law would do the Mormons more harm than good. The most significant part of his message, as indicating what the Mormon authorities most dread, is contained in the following sentence: "I have every reason to believe its enactment would be the signal for a general demand upon the national Congress for a const.i.tutional amendment directed solely against certain conditions here, a demand which, under the circ.u.mstances, would a.s.suredly be complied with."

The admission of Utah as a state followed naturally the promulgation by the Mormon church of a policy which was accepted by the non-Mormons as putting a practical end to the practice of polygamy. For the seventh time, in 1887, the Mormons had adopted a state const.i.tution, the one ratified in that year providing that "bigamy and polygamy, being considered incompatible with 'a republican form of government,' each of them is hereby forbidden and declared a misdemeanor." The non-Mormons attacked the sincerity of this declaration, among other things pointing out the advice of the Church organ, while the const.i.tution was before the people, that they be "as wise as serpents and as harmless as doves."

Congress again refused admission.

On January 4, 1893, President Harrison issued a proclamation granting amnesty and pardon to all persons liable to the penalty of the Edmunds law "who have, since November 1, 1890, abstained from such unlawful cohabitation," but on condition that they should in future obey the laws of the United States. Until the time of Woodruff's manifesto there had been in Utah only two political parties, the People's, as the Mormon organization had always been known, and the Liberal (anti-Mormon).

On June 10, 1894, the People's Territorial Central Committee adopted resolutions reciting the organization of the Republicans and Democrats of the territory, declaring that the dissensions of the past should be left behind and that the People's party should dissolve. The Republican Territorial Committee a few days later voted that a division of the people on national party lines would result only in statehood controlled by the Mormon theocracy. The Democratic committee eight days later took a directly contrary view. At the territorial election in the following August the Democrats won, the vote standing: Democratic, 14,116; Liberal, 7386; Republican, 6613.

It would have been contrary to all political precedent if the Republicans had maintained their att.i.tude after the Democrats had expressed their willingness to receive Mormon allies. Accordingly, in September, 1891, we find the Republicans adopting a declaration that it would be wise and patriotic to accept the changes that had occurred, and denying that statehood was involved in a division of the people on national party lines.

All parties in the territory now seemed to be manoeuvring for position.

The Morman newspaper organs expressed complete indifference about securing statehood. In Congress Mr. Caine, the Utah Delegate, introduced what was known as the "Home Rule Bill," taking the control of territorial affairs from the governor and commission. This was known as a Democratic measure, and great pressure was brought to bear on Republican leaders at Washington to show them that Utah as a state would in all probability add to the strength of the Republican column. When, at the first session of the 53d Congress, J. L. Rawlins, a Democrat who had succeeded Caine as Delegate, introduced an act to enable the people of Utah to gain admission for the territory as a state, it met with no opposition at home, pa.s.sed the House of Representatives on December 13, 1893, and the Senate on July 10, 1894 (without a division in either House), and was signed by the President on July 16. The enabling act required the const.i.tutional convention to provide "by ordinance irrevocable without the consent of the United States and the people of that state, that perfect toleration of religious sentiment shall be secured, and that no inhabitant of said state shall ever be molested in person or property on account of his or her mode of religious worship; PROVIDED, that polygamous or plural marriages are forever prohibited."

The const.i.tutional convention held under this act met in Salt Lake City on March 4, 1895, and completed its work on May 8, following. In the election of delegates for this convention the Democrats cast about 19,000 votes, the Republicans about 21,000 and the Populists about 6500.

Of the 107 delegates chosen, 48 were Democrats and 59 Republicans. The const.i.tution adopted contained the following provisions:--

"Art. 1. Sec. 4. The rights of conscience shall never be infringed.

The state shall make no law respecting an establishment of religion or prohibiting the free exercise thereof; no religious test shall be required as a qualification for any office of public trust, or for any vote at any election; nor shall any person be incompetent as a witness or juror on account of religious belief or the absence thereof. There shall be no union of church and state, nor shall any church dominate the state or interfere with its functions. No public money or property shall be appropriated for or applied to any religious worship, exercise, or instruction, or for the support of any ecclesiastical establishment.

"Art. 111. The following ordinance shall be irrevocable without the consent of the United States and the people of this state: Perfect toleration of religious sentiment is guaranteed. No inhabitant of this state shall ever be molested in person or property on account of his or her mode of religious worship; but polygamous or plural marriages are forever prohibited."

This const.i.tution was submitted to the people on November 5, 1895, and was ratified by a vote of 31,305 to 7687, the Republicans at the same election electing their entire state ticket and a majority of the legislature. On January 4, 1896, President Cleveland issued a proclamation announcing the admission of Utah as a state. The inauguration of the new state officers took place at Salt Lake City two days later. The first governor, Heber M. Wells,* in his inaugural address made this declaration: "Let us learn to resent the absurd attacks that are made from time to time upon our sincerity by ignorant and prejudiced persons outside of Utah, and let us learn to know and respect each other more, and thus cement and intensify the fraternal sentiments now so widespread in our community, to the end that, by a mighty unity of purpose and Christian resolution, we may be able to insure that domestic tranquillity, promote that general welfare, and secure those blessings of liberty to ourselves and our posterity guaranteed by the const.i.tution of the United States."

* Son of "General" Wells of the Nauvoo Legion.

The vote of Utah since its admission as a state has been cast as follows:--

REPUBLICAN **** DEMOCRAT

1895. Governor 20,833 18,519

1896. President 13,491 64,607

1900. Governor 47,600 44,447

1900. President 47,089 44,949

CHAPTER XXV. -- THE MORMONISM OF TO-DAY

An intelligent examination of the present status of the Mormon church can be made only after acquaintance with its past history, and the policy of the men who have given it its present doctrinal and political position. The Mormon power has ever in view objects rather than methods.

It always keeps those objects in view, while at times adjusting methods to circ.u.mstances, as was the case in its latest treatment of the doctrine of polygamy. The casual visitor, making a tour of observation in Utah, and the would-be student of Mormon policies who satisfies himself with reading their books of doctrine instead of their early history, is certain to acquire little knowledge of the real Mormon character and the practical Mormon ambition, and if he writes on the subject he will contribute nothing more authentic than does Schouler in his "History of the United States" wherein he calls Joseph Smith "a careful organizer," and says that "it was a part of his creed to manage well the material concerns of his people, as they fed their flocks and raised their produce." Brigham Young's constant cry was that all the Mormons asked was to be left alone. Nothing suits the purposes of the heads of the church today better than the decrease of public attention attracted to their organization since the Woodruff manifesto concerning polygamy. In trying to arrive at a reasonable decision concerning their future place in American history, one must constantly bear in mind the arguments which they have to offer to religious enthusiasts, and the political and commercial power which they have already attained and which they are constantly strengthening.

The growth of Utah in population since its settlement by the Mormons has been as follows, accepting the figures of the United States census:--

1850 11,380 1860 40,273 1870 86,786 1880 143,963 1890 207,905 1900 276,749

The census of 1890 (the religious statistics of the census of 1900 are not yet available) shows that, of a total church membership of 128,115 in Utah, the Latter-Day Saints numbered 118,201.

What may be called the Mormon political policy embraces these objects: to maintain the dictatorial power of the priesthood over the present church membership; to extend that membership over the adjoining states so as to acquire in the latter, first a balance of power, and later complete political control; to continue the work of proselyting throughout the United States and in foreign lands with a view to increasing the strength of the church at home by the immigration to Utah of the converts.

That the power of the Mormon priesthood over their flock has never been more autocratic than it is to-day is the testimony of the best witnesses who may be cited. A natural reason for this may be found in the strength which always comes to a religious sect with age, if it survives the period of its infancy. We have seen that in the early days of the church its members apostatized in scores, intimate acquaintance with Smith and his a.s.sociates soon disclosing to men of intelligence and property their real objects. But the church membership in and around Utah to-day is made up of the children and the grandchildren of men and women who remained steadfast in their faith. These younger generations are therefore influenced in their belief, not only by such appeals as what is taught to them makes to their reason, but by the fact that these teachings are the teachings which have been accepted by their ancestors.

It is, therefore, vastly more difficult to convince a younger Mormon to-day that his belief rests on a system of fraud than it was to enforce a similar argument on the minds of men and women who joined the Saints in Ohio or Illinois. We find, accordingly, that apostasies in Utah are of comparatively rare occurrence; that men of all cla.s.ses accept orders to go on missions to all parts of the world without question; and that the t.i.things are paid with greater regularity than they have been since the days of Brigham Young.

The extension of the membership of the Mormon church over the states and territories nearest to Utah has been carried on with intelligent zeal. The census of 1890 gives the following comparison of members of Latter-Day Saints churches and of "all bodies" in the states and territories named:--

******* L.D. SAINTS **** ALL BODIES ***

Idaho******* 14,972 **** 24,036 Arizona***** 6,500 **** 26,972 Nevada****** 525 **** 5,877 Wyoming***** 1,336 **** 11,705 Colorado**** 1,762 **** 86,837 New Mexico** 456 **** 105,749

The political influence of the Mormon church in all the states and territories adjacent to Utah is already great, amounting in some instances to practical dictation. It is not necessary that any body of voters should have the actual control of the politics of a state to insure to them the respect of political managers. The control of certain counties will insure to them the subserviency of the local politicians, who will speak a good word for them at the state capital, and the prospect that they will have greater influence in the future will be pressed upon the attention of the powers that be. We have seen how steadily the politicians of California at Washington stood by the Mormons in their earlier days, when they were seeking statehood and opposing any federal control of their affairs. The business reasons which influenced the Californians are a thousand times more effective to-day. The Cooperative Inst.i.tution has a hold on the Eastern firms from which it buys goods, and every commercial traveller who visits Utah to sell the goods of his employers to Mormon merchants learns that a good word for his customers is always appreciated. The large corporations that are organized under the laws of Utah (and this includes the Union Pacific Railroad Company) are always in some way beholden to the Mormon legislative power. All this sufficiently indicates the measures quietly taken by the Mormon church to guard itself against any further federal interference.

The mission work of the Mormon church has always been conducted with zeal and efficiency, and it is so continued to-day. The church authorities in Utah no longer give out definite statistics showing the number of missionaries in the field, and the number of converts brought to Utah from abroad. The number of missionaries at work in October, 1901, was stated to me by church officers at from fourteen hundred to nineteen hundred, the smaller number being insisted upon as correct by those who gave it. As nearly as could be ascertained, about one-half this force is employed in the United States and the rest abroad. The home field most industriously cultivated has been the rural districts of the Southern states, whose ignorant population, ever susceptible to "preaching" of any kind, and quite incapable of answering the Mormon interpretation of the Scriptures, is most easily lead to accept the Mormon views. When such people are offered an opportunity to improve their worldly condition, as they are told they may do in Utah, at the same time that they can save their souls, the bait is a tempting one.

The number of missionaries now at work in these Southern states is said to be much smaller than it was two years ago. Meanwhile the work of proselyting in the Eastern Atlantic states has become more active. The Mormons have their headquarters in Brooklyn, New York, and their missionaries make visits in all parts of Greater New York. They leave a great many tracts in private houses, explaining that they will make another call later, and doing so if they receive the least encouragement. They take great pains to reach servant girls with their literature and arguments, and the story has been published* of a Mormon missionary who secured employment as a butler, and made himself so efficient that his employer confided to him the engagement of all the house servants; in time the frequent changes which he made aroused suspicion, and an investigation disclosed the fact that he was a Mormon of good education, who used his position as head servant to perform effective proselyting work. By promise of a husband and a home of her own on her arrival in Utah, this man was said to have induced sixty girls to migrate from New York City to that state since he began his labors.

* New York Sun, January 27, 1901.

The Mormons estimate the membership of their church throughout the world at a little over 300,000. The numbers of "souls" in the church abroad was thus reported for the year ending December 31, 1899, as published in the Millennial Star:--

Great Britain 4,588

Scandinavia 5,438

Germany 1,198

Switzerland 1,078

Netherlands 1,556

These figures indicate a great falling off in the church const.i.tuency in Europe as compared with the year 1851, when the number of Mormons in Great Britain and Ireland was reported at more than thirty thousand.

Many influences have contributed to decrease the membership of the church abroad and the number of converts which the church machinery has been able to bring to Utah. We have seen that the announcement of polygamy as a necessary belief of the church was a blow to the organization in Europe. The misrepresentation made to converts abroad to induce them to migrate to Utah, as ill.u.s.trated in the earlier years of the church, has always been continued, and naturally many of the deceived immigrants have sent home accounts of their deception. A book could be filled with stories of the experiences of men and women who have gone to Utah, accepting the promises held out to them by the missionaries,--such as productive farms, paying business enterprises; or remunerative employment,--only to find their expectations disappointed, and themselves stranded in a country where they must perform the hardest labor in order to support themselves, if they had not the means with which to return home. The effect of such revelations has made some parts of Europe an unpleasant field for the visits of Mormon missionaries.

The government at Washington, during the operation of the Perpetual Emigration Fund organization, realized the evil of the introduction of so many Mormon converts from abroad. On August 9, 1879, Secretary of State William M. Evarts sent out a circular to the diplomatic officers of the United States throughout the world, calling their attention to the fact that the organized shipment of immigrants intended to add to the number of law-defying polygamists in Utah was "a deliberate and systematic attempt to bring persons to the United States with the intent of violating their laws and committing crimes expressly punishable under the statute as penitentiary offences," and instructing them to call the attention of the governments to which they were accredited to this matter, in order that those governments might take such steps as were compatible with their laws and usages "to check the organization of these criminal enterprises by agents who are thus operating beyond the reach of the law of the United States, and to prevent the departure of those proposing to come hither as violators of the law by engaging in such criminal enterprises, by whomsoever instigated." President Cleveland, in his first message, recommended the pa.s.sage of a law to prevent the importation of Mormons into the United States. The Edmunds-Tucker law contained a provision dissolving the Perpetual Emigration Company, and forbidding the Utah legislature to pa.s.s any law to bring persons into the territory. Mormon authorities have informed me that there has been no systematic immigration work since the prosecutions under the Edmunds law. But as it is conceded that the Mormons make practically no proselytes among then Gentile neighbors, they must still look largely to other fields for that increase of their number which they have in view.

As a part of their system of colonizing the neighboring states and territories, they have made settlements in the Dominion of Canada and in Mexico. Their Canadian settlement is situated in Alberta. A report to the Superintendent of Immigration at Ottawa, dated December 30, 1899, stated that the Mormon colony there comprised 1700 souls, all coming from Utah; and that "they are a very progressive people, with good schools and churches." When they first made their settlement they gave a pledge to the Dominion government that they would refrain from the practice of polygamy while in that country. In 1889 the Department of the Interior at Ottawa was informed that the Mormons were not observing this pledge, but investigation convinced the department that this accusation was not true. However, in 1890, an amendment to the criminal law of the Dominion was enacted (clause 11, 53 Victoria, Chap. 37), making any person guilty of a misdemeanor, and liable to imprisonment for five years and a fine of $500, who practises any form of polygamy or spiritual marriage, or celebrates or a.s.sists in any such marriage ceremony.

The Secretario de Fomento of Mexico, under date of May 4, 1901, informed me that the number of Mormon colonists in that country was then 2319, located in seven places in Chihuahua and Sonora. He added: "The laws of this country do not permit polygamy. The government has never encouraged the immigration of Mormons, only that of foreigners of good character, working people who may be useful to the republic. And in the contracts made for the establishment of those Mormon colonies it was stipulated that they should be formed only of foreigners embodying all the aforesaid conditions."

No student of the question of polygamy, as a doctrine and practice of the Mormon church, can reach any other conclusion than that it is simply held in abeyance at the present time, with an expectation of a removal of the check now placed upon it. The impression, which undoubtedly prevails throughout other parts of the United States, that polygamy was finally abolished by the Woodruff manifesto and the terms of statehood, is founded on an ignorance of the compulsory character of the doctrine of polygamy, of the narrowness of President Woodruff's decree, and of the part which polygamous marriages have been given, by the church doctrinal teachings, in the plan of salvation. The sketch of the various steps leading up to the Woodruff manifesto shows that even that slight concession to public opinion was made, not because of any change of view by the church itself concerning polygamy, but simply to protect the church members from the loss of every privilege of citizenship. That manifesto did not in any way condemn the polygamous doctrine; it simply advised the Saints to submit to the United States law against polygamy, with the easily understood but unexpressed explanation that it was to their temporal advantage to do so. How strictly this advice has since been lived up to--to what extent polygamous practices have since been continued in Utah--it is not necessary, in a work of this kind, to try to ascertain. The most intelligent non-Mormon testimony obtainable in the territory must be discarded if we are to believe that polygamous relations have not been continued in many instances. This, too, would be only what might naturally be expected among a people who had so long been taught that plural marriages were a religious duty, and that the check to them was applied, not by their church authorities, but by an outside government, hostility to which had long been inculcated in them.

It must be remembered that it is a part of the doctrine of polygamy that woman can enter heaven only as sealed to some devout member of the Mormon church "for time and eternity," and that the s.p.a.ce around the earth is filled with spirits seeking some "tabernacles of clay" by means of which they may attain salvation. Through the teaching of this doctrine, which is accepted as explicitly by the membership of the Mormon church at large as is any doctrine by a Protestant denomination, the Mormon women believe that the salvation of their s.e.x depends on "sealed" marriages, and that the more children they can bring into the world the more spirits they a.s.sist on the road to salvation. In the earlier days of the church, as Brigham Young himself testified, the bringing in of new wives into a family produced discord and heartburnings, and many pictures have been drawn of the agony endured by a wife number one when her husband became a polygamist. All the testimony I can obtain in regard to the Mormonism of today shows that the Mormon women are now the most earnest advocates of polygamous marriages. Said one competent observer in Salt Lake City to me, "As the women of the South, during the war, were the rankest rebels, so the women of Mormondom are to-day the most zealous advocates of polygamy."