Nelson Slater
1805-1886
Fruits of Mormonism
(Coloma, CA: Harmon & Springer, 1851

  • Title Page   Introduction
  • Chapter 1   Chapter 2
  • Chapter 3   Chapter 4
  • Chapter 5   Chapter 6
  • Chapter 7   Conclusion

  • Transcriber's Comments
    •



    Joseph H. Jackson's 1844 Narrative...   |   Edward Bonney's 1850 Banditti of the Prairies

     


    F R U I T S

    OF

    M O R M O N I S M,


    OR


    A FAIR AND CANDID STATEMENT OF FACTS
    ILLUSTRATIVE OF MORMON PRINCIPLES,
    MORMON POLICY, AND MORMON CHARACTER.

    BY MORE THAN FORTY EYE-WITNESSES,


    COMPILED BY

    N.   S L A T E R,   A. M.


    .  .  .  .  .  .  .  .  .
    COLOMA, CAL.,
    HARMON & SPRINGER.
    1851.



     

    [ ii ]





    (Entered according to act of Congress in the year 1851, by N. Slater, in
    the Clerk's Office of the District Court of the United States in and for
    the Northern District of California.)





     


    [ 1 ]





    INTRODUCTION.
    _______


    The California emigrants whose misfortune it was to be thrown into Salt Lake valley to spend the past winter, feeling aggrieved at the treatment they received at the hands of the mormons, intended, on reaching California, to write letters to their friends in the states, informing them of their grievances, and advising them not to come to Salt Lake valley to spend a winter so miserably as they had done, unless compeled by stern necessity. This was their intention until they reached Carson's valley, on the east side of the Nevada or California mountains, and for two weeks after the first trains began to arrive there.

    But as the emigrants began to accumulate in that valley, waiting for the snow to settle upon the mountains so that the teams could cross over into California, and related to each other their personal experience in Salt Lake valley, and the astounding facts which had come to their knowledge, the idea was suggested to their minds that instead of each individual's writing his own private letter to his friends in the states, the better plan would be to embody the facts in the possession of all in a large pamphlet, containing brief reasonings and logical deductions from those facts, and send copies of the same to their friends at home. The considerations which led to this course were such as the following, viz:

    1st, Such a work would give a more full and complete view of the state of things in Salt Lake valley than could be communicated in the compass of a single letter.

    2nd. It would be more likely to gain credence and have influence, if the facts should be furnished by a great number of eye witnesses, than it would coming from the pen of a single individual.
     


    ( 2 )


    It has been the design to admit none but authentic, reliable facts, such as the witnesses were willing to testify to under oath before any court of justice, if called upon to do so. Nor have we obtained only a small part of the facts which could have been, had we thought of doing so before we left the valley. But had we made the effort whilst there, we probably should not have been able to obtain only a small part of the characteristic facts which have heretofore transpired in reference to this most strange and notorious people. We are satisfied there are facts enough of the character which this pamphlet contains, could they be collected, to fill at least one large volume.

    It is not the design of the following pages to give a full representation of either mormon principles, mormon policy or mormon character. Only a sketch is intended. Yet we trust it will be sufficient to enable the reader to form a just idea of the principles of action, policy and character, of the mormon people.
     
    The emigrants in making these statements are not prompted by feelings of personal animosity, retaliation or revenge, but by a sense of duty which as United States citizens we owe to ourselves, our country and the world. Should the mormon people receive this testimony as kindly on their part, as it is given on ours, they would take heed to the reproof and amend their ways.

    We do not wish needlessly to create a public sentiment against them. We wish simply to tell the truth. If it widens the breach between them and other people, we cannot help it. Their own conduct is the cause. It is not for the sake of persecution that these pages appear before the public. Were it not that the interests of the United States citizens in passing through Salt Lake valley, and especially in wintering there, are sensibly affected by the state of things in the mormon community, we should not trouble ourselves to make mention of them.

    We do not wish to be understood that all the mormon people are equally bad. There are many individuals among them who are naturally kind, neighborly and obliging, and who if left to their own course uninfluenced by mormonism, would be worthy citizens, and would gain universal friendship among all who should become acquainted with them. For many of these we feel due respect. The good qualities they may have are not produced by mormonism, but are possessed in spite of it. It is not the genius of mormonism to make folks better but to make them worse. The system is worse than the practice of the members
     


    ( 3 )


    would be independently of its influence. The leaders in forming such a system are far more to blame than the private members of the church, many of whom are sincere in their adherence to it.

    Those emigrants who passed through Salt Lake valley last season and came on to California, being there only a few days or a few weeks, had but little reason, as a general thing, to complain. From policy, the mormons would treat them well, wishing a continuance of like patronage in time to come. Besides, the number of emigrants in the valley some of the time was so great (two or three thousand) as to exert a restraining influence upon the mormons by way of intimidation.

    Nor do we complain of the treatment we received when we first arrived in the valley. The cloven foot did not appear until the winter had closed in upon us so that we could not get away. Some few individual emigrants fortunately fell into good hands and spent a very comfortable winter, but the great majority of them felt their condition to be no better than Egyptian bondage.
     
    We suppose there may have been a few bad characters among the emigrants. But the emigrants generally were intelligent, respectable citizens from at least three fourths of the states of the American Union, and from a great number of places in those states, generally strangers to each other until thrown together in Salt Lake valley, and not having very good opportunities even there to become acquainted on account of being scattered throughout the mormon settlements, and the strict system of censorship exercised over them.

    So far as any of the emigrants were guilty of misdemeanors, we disapproved of their conduct, and had no more disposition to uphold rascality in them than in mormons or any body else. Nor would we do the least thing to screen them from fair and impartial justice. Our motto is, let all stand or fall according to their intrinsic merits. And let all have a fair and equal chance for justice in all our civil courts according to the customs and usages of civilized nations.

    It is not the design of this work to meddle with the religious system of the mormons. It is their civil aspect at which we look. Incidentally, some references will be made to some of their tenets when intimately connected with the subjects upon which we treat, and therefore unavoidable. It is their conduct in a social and civil point of view which we wish to discuss. It is one of the excellences of our republican government that it allows free toleration of all religious opinions. By its organization
     


    ( 4 )


    all are allowed to worship God according to the dictates of their own consciences. We presume no one wishes to disturb or abridge the religious privileges of the mormons. We are perfectly willing they should enjoy them as freely as any other people. Among the emigrants who spent the winter in Salt Lake valley were persons of all religious opinions, and persons of no religious opinions. Any proposition to interfere with their religious system, as such, would not have been entertained by them.

    The facts contained in this work have been furnished by a great number of eye witnesses. In receiving their testimony the same caution has been exercised to arrive at the truth which is employed in courts of justice in the examination of witnesses. Whenever there has been any discrepancy in the testimony of different individuals the whole testimony has been rejected. The truth, the whole truth, and nothing but the truth, is what we have sought. We are perfectly satisfied the facts in the main are correct. If there are any deviations from the truth even in minor and unimportant points we have it yet to learn. If any misstatements have been made the blame belongs to those who related the facts.
     
    If any persons should feel disposed to doubt any of the statements contained in these pages, we refer them to any of the witnesses who have given in their testimony, above refered to, who are now here in California, and whose names will be given if necessary; to the 450 emigrants now in California who spent the past winter in Salt Lake valley; to the 100 emigrants now in Oregon who spent the winter in Salt Lake valley; to all the emigrants who spent the past winter there, amounting to nearly 1000, and to all United States citizens who have been intimately acquainted with mormon conduct and mormon character for the last fifteen years, for the truth of the representation of the mormon people given in this work. We are willing to abide their decision. We ask the reader to give these pages a candid and careful perusal without either prejudice or prepossession, and judge for himself.




     

    [ 5 ]





    CHAPTER I.


    Among the thousands of United States citizens who left their homes for the California gold mines last season, quite a percentage were compelled by various causes to spend the winter in Salt Lake valley. These causes were such as the following, viz: sickness, failure of teams, scantiness of means, and lateness of the season. The mormon people held out great inducements to the emigrants to remain, by telling them what large amounts they could earn in the course of the winter, and promptly paying them cash, at first, for labor. Many by these specious encouragements were induced to tarry for the winter who otherwise would have gone on to California, their much desired destination.
     
    Much enquiry was made by some of the emigrants respecting southern routes to California which might either shorten the time of reaching the Pacific coast, or at least, be safely traveled later in the season. One of these routes was that leading out west from the city along the south end of Salt Lake, across a saline marsh or desert seventy five or eighty miles in width, intersecting the northern route near the Humboldt mountains and the head waters of Mary's river. Another which had been represented to some of the emigrants before reaching the valley as practicable and the shortest of all, led from the city southwesterly along the southern portion of the great California Basin, and entered the southern part of California through Walker's Pass in the Nevada mountains. It is said this pass is better than any other over these lofty and much dreaded mountains, and can be traveled in the winter. The other southern route about which inquiry was made led from Salt Lake city about two hundred miles south over the southern rim of the great California Basin, and thence southerly along the northwest side of the Colorado river to Williams' Ranch and San Diego. On this route are three deserts, one fifty five miles wide, one thirty, and one twenty.
     


    ( 6 )


    But invariably no encouragement was given by the mormons to any of these routes. The northern one around the north end of Salt Lake extending into the edge of Oregon, and passing over the Nevada mountains near the head waters of Carson's river, though having several deserts, the widest of which is forty miles without grass or water, was always recommended as being the only possible or practicable route by which to reach the gold diggings. It was also said and well known to the emigrants, that ordinarily it would be exceedingly perilous to be later than the first of October in crossing the Nevada mountains on this route. Consequently, unless the emigrants could leave Salt Lake valley sufficiently early to pass over by that time, they would be compelled to spend the winter there.

    The mormons had ferries on the Weber and Bear rivers on the northern route, the first about forty, and the second about eighty miles from the city, at each of which from five to eight dollars were charged to the emigrants for each team, and for persons on horse back, on foot, and for loose stock, the prices were in proportion. These ferries were kept by individuals, but all the mormon members being required by the regulations of their church to pay in the form of tything, one tenth of all they make by the business they pursue into the church fund, and all belonging to this church being indirectly benefitted by the increase of that fund, would naturally use their influence to induce emigrants, if they could not retain them in the valley, to take the northern route.
     
    Several motives influenced the minds of the mormons to make efforts to retain emigrants in the valley through the winter, at least such a number as they could easily control. A larger number than they could manage they did not want there at any one time. They wanted their services as laborers in the prosecution of the different kinds of business carried on by mormons in the valley. The emigrants being transient persons and not established in any permanent business, could be employed at lower rates of wages than those for which mormons were willing to labor, consequently those who had to employ large numbers of hands would make quite a speculation by such an operation. Besides, they were often better workmen in the various mechanic arts. A sufficient number of mormon hands could not be employed at any price in the early fall to answer the demand. More money could be made by business men in employing emigrants than in employing mormons not only by the lesser wages given, but by an easier mode of paying them, as the
     


    ( 7 )


    reader will have opportunity to see in the perusal of the following pages.

    Another motive which prompted efforts to retain emigrants, was the tax of two per cent on their property which they would have to pay to the mormon authorities if they should remain through the winter. The emigrants, however, had not the knowledge of this requisition, when they consented to remain, nor until the latter part of winter. The mormons also hoped that by remaining through the winter, numbers of them might embrace mormonism, join the church and become permanent settlers in the valley. A few individuals, generally supposed not from principle but from policy, did join the mormon church. The number however was quite small. Most of the emigrants had less and less disposition to do so, the longer they remained, and the more developments of the mysteries and fruits of the system they saw.
     
    Notwithstanding the efforts made to either lead them around the north end of Salt Lake, or retain them in the valley through the winter, companies having obtained, by one means and another, some information respecting the southern route by Williams' Ranch, were frequently starting all the fall until the month of November. If the emigrants had generally had correct knowledge of this route on their arrival in the valley, the most of them would have made arrangements to leave Salt Lake some time in the fall and prosecute their journey to the Pacific coast. It is true, this route is longer than the northern one, and there is more desert country to be crossed, yet many of the emigrants would have prefered to travel that route in the winter season to remaining in the valley as they could thereby reach California much earlier in the spring, it being impossible to cross the Nevada mountains on foot or on horseback before May, and with wagons before June.

    Some of the emigrants were the more easily persuaded to remain in the valley from having become very much wearied in the journey from the states thus far, and ardently desiring the repose of even a temporary stopping place. It seemed a great task to finish out the balance of so long and laborious a journey as that from Salt Lake to California, (about 800 miles the northern route to Sacramento City) without some respite in their toils and fatigues, especially to those who had not been accustomed to hardships in the states.

    Such provisions as the soil produced were abundant in the valley. Emigrants had reason to believe that there was an ample supply for all
     


    ( 8 )


    who should remain through the winter, and therefore if they had the means to purchase, they would not starve. The mormons repeatedly said business was dull in California, that there was a scarcity of provisions there, that it would be difficult for one to obtain his board the winter season for his services, and that the emigrants could reach that country as early in the spring as would be desirable. Every thing was said by the leaders publicly and privately that could well be said, to discourage both mormons and emigrants from going to California and persuade them to remain in the valley.

    It was with great reluctance and repeated struggles of mind, that the emigrants finally surrendered their long cherished intention of going through to California the same season they started, and came to the conclusion to make Salt Lake valley their tarrying place through the winter. It was grievous to them to be disappointed in the calculations they made when they left the states, and thwarted in the accomplishment of their favorite plans. They still had a lurking belief that it would be better for them in a pecuniary point of view to reach California last fall, become acquainted with the country, earn what they could through the winter, and be ready for the successful prosecution of business in the spring, than to remain in Salt Lake valley through the winter, arrive in California late the following spring and have every thing to learn after their arrival. But all things weighed and balanced, they at length concluded to acquiesce in what appeared to them at the time to be the demand of preponderating circumstances, and while away the tedious months of winter as best they could.
     
    The number of emigrants who thus spent the winter in Salt Lake valley in pursuance of such decision is not precisely known to us, but is supposed to have been at least, eight or nine hundred, and may possibly have been one thousand. One hundred including men women and children went to Oregon, and four hundred and fifty (three hundred and fifty men and one hundred women and children) came to California the northern route the past spring. We are informed that near two hundred emigrants went the southern route to the southern part of California along with a large train of 500 mormons. Some small companies went back to the states, and many remained in the valley not being able to get away for the want of means.

    But the point of staying for the winter having been settled, the emigrants began immediately to cast about and make arrangements for the
     


    ( 9 )


    prosecution of such kinds of business as were at hand. Some engaged in one thing, and some in another, finding employ wherever they could. Some engaged in the harvest field, some in cutting hay, some in carpenter and joiner work, some in blacksmithing, some in shoemaking, some in tayloring, some in drawing firewood from the caņons (in Salt Lake commonly spelt kanyons) of the mountains to the city, some in burning charcoal, some in ditching for fencing purposes, some in making shingles, some in cutting and drawing saw logs to the mills, some in teaching, some in the medical profession, &c. &c. Some persons resorted to manual labor who had not been much accustomed to it heretofore because there was nothing else to which they could turn their hands.

    Thus distributed in the different avocations and employments which were at hand, they industriously busied themselves during the fall months. There was a general expectation among the emigrants that they would not only pay their current expenses by their labor whilst there, but would be able also to considerably better their circumstances over and above their living, so that they would be able to leave the valley with a greater amount of property than they brought into it. -- This, however, was not the fact. There was a very general disappointment among the emigrants as to the results of their winter's employ. They did not find themselves as well off in the spring as they expected in the fall they should be after having the avails of their winter's labor. As a general thing they not only did not make any thing, but left the valley poorer than they entered it. The reasons of this sad reverse of the reasonable expectations cherished in the fall will appear in the sequel.
     
    The emigrants in the early part of the fall were quite well treated by most of the mormons. It is a universal custom among them to call each other brothers and sisters. The use of these endearing appellations in their social intercourse, naturally cultivates their social affections towards one another. Their clanishness, their isolated condition, to a great extent shut out from all other communities, and the genius of their society organization, containing multifarious offices and relationships, all contribute to heighten the force of affection and attach the people the more strongly to each other, to their fraternity, and to their system. When emigrants are among them most of the mormon members, if left to the untrameled exercise of the generous impulses of their social natures, would treat them kindly, transfering a part of their affections to
     


    ( 10 )


    the emigrants which they were wont to bestow upon one another. This was the case for some time after our arrival in the valley. We then felt that we were among a social and kind people. But late in the fall and especially in the early winter an over reaching and hard hearted policy began to be manifested throughout the valley. The wages of emigrants were reduced, cash was withheld from them by counsel of the leaders in payment of their dues, there were fewer openings for business and less demand for labor. Many of the emigrants had more or less difficulty in finding situations where they could be employed through the winter, and some could scarcely find enough to do to pay for their board. The most of the emigrants were necessitated to labor for such compensation as the mormons saw fit to give, and for such kind of pay as they saw fit to make. There was no alternative. Some of the emigrants had sold the mormons property for which they were to receive their pay in the winter or spring.
     
    The heads of the mormon church had become greatly alarmed at the vast amounts of money which their people had freely paid to the merchants for their commodities. In some instances four or five thousand dollars per day had been taken in for goods at individual stores when first opened. The people having been so long deprived of the opportunity of purchasing adequate supplies, rushed in large crowds to the stores from all parts of the settlements, even 20, 30, and 40 miles distant, to obtain such things as they wanted. The inhabitants were the more eager to purchase because they did not suppose there was a sufficient supply for the demand, especially of some kinds of goods, and knew that those who should come first would be first served. -- They paid their money the more freely to the merchants, because they had obtained a large proportion of it from the California emigrants who had passed early in the season by selling them such articles as they wanted at enormous prices, asking from twenty five cents to one dollar per pound for flour, and for other things in proportion. Having obtained their money easily it went freely.

    The merchants who had brought their goods from the states must use the money they had received to either pay for the goods already purchased or others which they wished to purchase. In either case the money would go out of the valley to the states. This would diminish the amount in circulation and make it scarce among the people. Considerable effort was made by the mormon leaders to prevent the people from purchasing
     


    ( 11 )


    so large amounts of goods, and the merchants from carrying off what they had already received. In order to pacify the leading mormons, be suffered to prosecute their wonted business with less hindrance, and secure a greater amount of patronage, some of the merchants joined the church.

    But the balance of trade being unavoidably against the mormon people on account of their inland location, and consequently so far as that trade is carried on, necessarily draining the country of its circulating medium, the plan was devised of withholding from emigrants who were to tarry through the winter, all cash so far as it could be done under any plausible pretext. * This was designed to compensate in part for the large amounts already paid to the merchants. If the nearly 1000 emigrants in the valley should be paid their dues in cash, it would still further drain the country of its money. They wished to guard against this, and the leaders counseled the people not to pay the emigrants any money when they could possibly avoid it, and not suffer them to carry any out of the valley if they had any plausible excuse for getting it away from them. By this edict from head quarters, the sympathies of the mormon people were dried up, their attitude and their conduct towards the emigrants suddenly changed, and they seemed more disposed to injure than to befriend them.
     
    Thus were the emigrants oppressed through the past winter. But the state of things grew worse and worse from fall to spring. Not only was there a diminution in the wages paid for labor, but there was a deterioration in the quality of the pay, and an increasing reluctance to pay any thing whatever. Many of the emigrants who had either loaned the mormons money, sold them property upon credit, or labored for them, were compelled to come away without their pay. Every expedient was resorted to, to draw upon the resources of the emigrants, and cripple them in getting sufficient outfits to leave the valley. Some could not get away without aid from their friends. Others, not able to get this aid, had to remain in the valley. Thus the emigrants were sorely abused and oppressed by a people professing to be religious, but who in point of fact, when under the influence of mormon edicts, are as clanish, hard-hearted,

    __________
    * That there was a general concerted plan to this effect became apparent to the emigrants in the beginning of winter. They discovered that it was the design to either pay them in truck of one kind and another, or to defer payment until spring.
     


    ( 12 )


    over reaching, and reckless of the rights of others, as either swindlers or robers.

    This line of policy was adopted and pursued by the mormon church when it had large amounts of money in its treasury. They were more influenced by self than by the claims of justice. They would sooner hoard up the money to carry on their favorite plans of business, than to use it to pay their honest debts. One of their leading men the past spring stated to an emigrant that the church had $50,000 in coin on hand in its treasury to send to the states to aid poor brethren in moving to Salt Lake valley the present season. Cash was too good a species of property for California emigrants to bring away from Salt Lake valley, but it answered very well for the latter day saints to use in bringing in their brethren from the United States and from Europe.
     
    Emigrants stand no chance of obtaining justice by legal process in the mormon courts when their opponent is a mormon. The mormon courts in all such cases invariably favor the mormon members even at the expense of justice, and contrary to all the evidence adduced. Some of the more candid and upright among them acknowledge this to be their policy and advise emigrants to avoid law suits with mormons on that account. There was a general impression among the emigrants that there was no manner of use in going to law with mormons in mormon courts for the recovery of debts. In almost every instance, those who resorted to the law to collect their dues, not only failed to collect any thing, but had either a part or the whole of the cost to pay also. It is one of the strangest of the most strange things that however the suit may issue, whether in favor of the one or the other of the parties, the emigrant is almost as certain to have either a part or all the cost to pay as the sun is to rise. If an emigrant is sued, and procures a non-suit he often has the cost to pay. If he sues a mormon and the evidence in his favor is so clear as to be irresistible, still he will, in some mysterious way, have either a part or all the cost to pay. The costs, too, especially where emigrants have them to pay, are enormous. Says an emigrant, who spent the winter in Salt Lake valley, "I have had some suits there and have become somewhat acquainted with their legal proceedings from which I have learned that the cost of a summons from a justice of the peace is six dollars, the service by a constable six dollars, the charge for mileage one dollar and fifty cents each mile, and other fees either in proportion or still more oppressive." He further adds, "In one
     


    ( 13 )


    suit which I had, the court said I was not guilty, but should pay the cost of suit."

    Some of the mormons who hold offices, said to certain emigrants, if they should not show favor to their brethren, but should administer impartial justice to emigrants as well as to mormons, they would lose their offices; that they were counseled from head quarters not only to favor their brethren, but also to endeavor to get away from the traveler passing through their country, his money and effects in every way in which it could be done, from common trade to highway robery and murder. These are startling allegations, but the emigrants have become thoroughly convinced of their truth by the most indubitable evidence furnished them in the process of their own bitter experience. They were disinclined to believe evil of the mormons faster than demonstrative evidence multiplying thick and fast around them irresistibly forced conviction upon their minds. They could not readily believe the evidence of their own eyes. Their belief did not keep pace with the evidence, but lingered in the rear. Especially was this the case with those who had had but little previous acquaintance with mormonism. They were not prepared to believe mormon principles and mormon policy as bad as they really were.

     

    ________

    CHAPTER II.

    The mormons have no fixed, settled principles of law or established usages. Their legal proceedings are informal, illegal, and unjust. They are constantly changed according to circumstances to suit the mormon interests. This whole subject will be better illustrated by the insertion of a few authentic facts, than by any mere statements of ours.

    Patrick Kyler, a young man, and California emigrant, who came into Salt Lake valley last season, worked four months at the rate of $25 per month for a mormon who had just commenced the pottery business on the eastern border of the city. A week or two before he quit work he was sent by his employer to mill with a grist. Soon after he started, one of the neighbors came out as he was going by the house and asked him to take a little additional grain in his wagon to mill for him. He did so, but not returning until late in the evening, he took the entire load home. The next morning when he hitched up his team he took
     


    ( 14 )


    the small grist of his neighbor home to his house. His employer asked him what he had been doing and he told the circumstances.

    After his time was out he asked his employer for his wages who refused to pay him, and accused him of having stolen some of his flour and sold it to his neighbor. Mr. Kyler sued his employer for his wages, and proved on the trial by the man for whom he he took the small grist, the facts in the case as they were, that he took a small grist for him to the mill and brought it back after being ground, yet strange to tell, this testimony was disregarded and the young man was adjudged in the mormon courts guilty of stealing. He was punished for his crime by having the $100 due him for services taken to satisfy the mormon authorities and pay the costs of suit. He received nothing.

    At the time the emigrants were leaving Salt Lake valley last spring, he had not means enough to come away. Some young men who owned a team offered to give him his passage to California if he could purchase his own provisions to eat on the way, but he had not the means to do it, and therefore was obliged to remain in Salt Lake valley.
     
    Upon no principle of law or justice could this man be accused of theft. He was wrongfully, unjustly, and cruelly, accused. He was perfectly innocent of all crime and yet by means of this false accusation, he was swindled out of his four months wages. If such treatment of California emigrants is not iniquitous and oppressive, these terms are wholly without signification. This is no more nor less than a mormon trick to swindle an emigrant out of his just dues. Any thing for a pretext will answer their purpose. Such mormons are devoid not only of all sense of justice, but of every feeling of humanity. Let a young man labor all winter to get means to prosecute his journey to California in the spring under the bouyant expectation of being able to accomplish his design, and then most cruelly and suddenly blast all his hopes by swindling him out of all his means, and you will see an illustration of mormon principles and mormon policy.

    During the past winter an emigrant was living in a house in Salt Lake city adjacent to another house occupied by a mormon family. On a certain morning a hen was found dead about mid way between the two houses. The mormon accused the emigrant's family of having killed the hen, and prosecuted the emigrant for the recovery of damages. The hen had no marks of violence upon it, and no proof could be adduced upon the trial, that any body killed it. The emigrant's wife made oath
     


    ( 15 )


    that she did not kill it, yet without proof, the court rendered a verdict against the emigrant, Mr. Samuel Hammond, for $10 damages, and $8 cost. The common price of hens in the valley at the time was from 25 to 50 cents each. Why they should render a verdict of ten dollars damages for a hen worth no more than fifty cents, is marvelous; and why they should render a verdict at all against a man without evidence, is equally strange. This is another mormon trick to swindle an emigrant out of his property. The finding of the dead hen furnished a pretext for instituting a suit to recover any amount of damages the cupidity of a mormon might demand. Had forty or fifty dollars been demanded, it probably would have been granted on the same principle that the ten dollars were. It seems the verdict had no reference to the value of the hen. The verdict was rendered upon some other principle. The ten dollars were twenty times the value of the hen, and the amount might just as well have been fifty or one hundred times the hen's value. One would suppose that the idea would be suggested to this mormon's mind of buying up all the hens in Salt Lake valley if he could make nine dollars and fifty cents on each one by such a speculation. He could even afford to send to California for hens to take to Salt Lake, because they can be bought in Sacramento City for about $4 apiece, and in southern California for half that sum.
     
    Dr. Vaughn of Missouri was shot last winter in one of the southern mormon settlements of Utah Territory by a mormon of the name of Hamilton. This was done at night near Mr. Hamilton's house. Mr. Hamilton borrowed a pistol and prepared it beforehand for the express purpose of killing Dr. V. The pretence was, a suspicion that Dr. Vaughn was too familiar with his wife.

    The trial of Hamilton came off some time afterwards in Salt Lake City at the Bowery or mormon meeting house. On the trial, as it was called, which did not last more than fifteen minutes, not a single witness was sworn. A few questions were asked to persons not under oath, and whom Hamilton had brought with him for the purpose of telling a tale favorable to his interests. He furnished them with horses to ride to the city, and paid their board in the city. Immediately after the questions had been asked, and a few remarks had been made by one and another, in a desultory manner, without any organization of a court, or even of a business meeting, it was motioned and seconded that Mr. Hamilton be
     


    ( 16 )


    acquitted. The motion unanimously carried. On this occasion not a word of proof was brought forward to show that Dr. V. was guilty of any crime whatever. Immediately after the acquittal those present uttered loud cheers, and said to Mr. Hamilton, God bless you brother Hamilton. Brigham Young attended as an advocate for Mr. Hamilton. He said he did not appear as the prophet of the Lord then, but only as Brigham Young.

    This transaction shows the informality of legal proceedings among the mormons, that the supremacy of the law is not always maintained in Salt Lake valley, and that there is a power among them which is above and independent of law. They can try a man for his life without even the forms of law, and without juries, judges, or organized courts. Before Mr. Hamilton arrived in Salt Lake City for trial, Brigham Young had said that he must be cleared, and because whatever he says must be done in Salt Lake valley, generally is done, it was expected he would be cleared, though guilty of murder in the eye of the law of civilized nations. The acquittal of Mr. Hamilton was a justification of the act of killing Dr. Vaughn. The mormon leaders approved that act, not so much on account of their zeal for virtue, as from an avaricious desire to enrich the treasury of the church by the confiscation of his property after his death, and an appropriation of it to their own use. This confiscation they actually made.
     
    Mr. William Galloway sued Mr. J. W. Goodell on account, before Capt. Brown, a justice of the peace in and for the county of Weber, situated in Salt Lake valley about forty miles north of Salt Lake City. -- These men had had a deal with each other. Mr. Goodell was owing Mr. Galloway $27.30. Mr. Galloway had borrowed an auger of Mr. Goodell and had lent three bushels of his wheat to a third person. Mr. Galloway, being in the city, sent for his pay intending to go soon the southern route to California. Mr. Goodell immediately sent him his pay, deducting out the value of the auger and wheat, estimating them at the prices which were current at the time and place when they were had by Galloway; well knowing that this was his only opportunity to get his pay, and that Galloway was the only man on whom he had any claim.

    But Mr. Galloway was offended, went immediately to Brownsville and sued Mr. Goodell for the estimated value of the auger and wheat, $11, which he considered the unpaid balance of his demand. At the trial before the justice, a jury of six persons was called. Capt. Brown, the acting
     


    ( 17 )


    justice in the case, lived at Brownsville, and invited Mr. Dana, a justice of the peace from Ogden, a few miles distant, to sit with him on the trial. After the testimony had been given and the lawyers on both sides had finished their pleas, Mr. Brown got up, and instead of giving a charge to the jury as is usual and as a justice ought to do, simply pettifogged for Galloway, stating to the jury they need not leave their seats to bring in their verdict, intimating unblushingly that it should be in favor of Galloway. Mr. Dana then arose and sustained Mr. Brown, urging upon the jury the same things. But the jury, notwithstanding the efforts of the justices, retired, and after deliberation, brought in their decision, no cause of action.
     
    Galloway then appealed the suit to the county court of Weber county, before which it was tried. In this second trial the jury did not agree, four being in favor of no cause of action, and two thinking that an abatement of fifty cents should be made on each bushel of wheat lent, because it could be bought that much cheaper at the time of trial than when the wheat was taken from Mr. Goodell. This would have given Galloway $1.50, and thrown the cost upon Goodell. A new trial before the same court was granted, and a new jury was called which brought in no cause of action. * Mr. Galloway then took an appeal to the supreme court of Salt Lake City, and immediately after went to Capt. Brown, before whom the case was first tried, and swore out a writ of attachment on Mr. Goodell's property to secure the cost for the next court.

    The sheriff was sent by Capt. Brown, to either attach Mr. Goodell's property and bring it to Brownsville, a distance of nearly twenty miles, or collect of Mr. Goodell half the costs which had been made in the three trials, amounting to all of $110. Mr. Goodell had previously left the frontier settlements in company with other emigrants and proceeded as far as Willow Creek for the double purpose of recruiting his animals preparatory to proceeding on his journey to Oregon, and also to get away from a community which he had found so intolerable as that of the mormons. No stock had eaten off the grass and it was better than could be found in the vicinity of the settlements. It was however so early (about the last of February or first of March) that the old snow covered a part of the ground and there were frequent fresh snows.

    __________
    * On this last trial an effort was made to smuggle in accounts which were not on file at the first trial.
     


    ( 18 )


    The sheriff called on Mr. Goodell and made known to him hid business. Mr. Goodell, though viewing it as unjust and illegal, offered to turn out his six yoke of fine oxen, his only team with which to go to Oregon, but the sheriff would not accept them without the wagons and their contents also, thus turning Mr. Goodell's family into the snow which was then eight inches deep, without either wagons or tents to shelter them from the merciless storms which, at that season of the year, were very severe in Salt Lake valley.

    Mr. Goodell, rather than have his wagons torn from him, and his family of women and children turned out into the snow fifteen miles from the nearest settlement, finally consented to pay half the cost which had been made, and accordingly forked over fifty five dollars cash to satisfy the unjust and illegal demand.
     
    Here was an effort made to oppress an emigrant. Not owing any thing, there was no cause of action against him. He was not legally holden to pay a cent's cost already incured, nor was he under any legal or moral obligation to jeopardize or encumber his property to secure any costs which might afterwards be made by Galloway's appeal. It legally belonged to him to secure the costs which might result from his own appeal. The issuing of an attachment for Mr. Goodell's property was illegal and unjust. There was no claim upon it, and the demand of $55, to pay one half of the cost was equally illegal and unjust. It was nothing but mere extortion. The inexorable demand of the sheriff, if he had had any legal claim upon Mr. Goodell, not being satisfied, with twelve oxen, worth about $500, to secure the costs to be made in an attempt to collect eleven dollars, but insisting on taking away his wagons and their contents, and turning his family into the snow, shows a want of sympathy and humanity. It shows a hard-heartedness and an extortionary disposition characteristic of the mormon people. It showed a wanton disposition to annoy, incommode, and needlessly distress an innocent and respectable family of a minister of the gospel, to gratify avarice and mormon intolerance.

    A man by the name of Smith was sued to recover payment for driving eight head of cattle twelve miles. When the officer went to serve the summons upon Mr. Smith, he was gone away from home, and received no notice of the trial. Yet the summons was returned and the trial held [without] the knowledge of the defendant. A judgment of fifty dollars
     


    ( 19 )


    was rendered, -- forty to pay for driving the cattle, and ten to cover the cost made by the justice and constable.

    The trial being an exparte one, the judgment was illegal. Still an attachment was issued to secure the payment of the judgment. For this purpose the officer went and attached sixty two head of cattle, worth forty dollars each on an average, and in the aggregate, two thousand four hundred and eighty dollars! What an enormous sum to secure so small a debt! How unlike legal proceedings in civilized countries! -- If one day's work of one man driving cattle and a little service of a justice of the peace and a petty constable cost in Salt Lake valley $2480, or even jeopardizes that amount of property, we would recommend to people to transact their own business and not employ others to do it for them.
     
    And what was the motive for attaching so large a number of Mr. Smith's cattle? Not surely to secure the debt; for two of the cattle would have more than secured the fifty dollars, and would have been deemed ample any where else but in Salt Lake valley. But the motive was simply this: the officer is allowed five cents per day for each head of stock he should attach to pay him for taking care of it, and the greater the number, the greater his fees. In this instance he would be allowed three dollars and ten cents per day for taking care of this stock over and above his other fees. Mr. Smith, although regarding the proceeding as illegal, and the demand extortionary and unjust, nevertheless reluctantly consented to pay it, being compelled by the force of circumstances.

    This transaction also shows the illegality, informality, injustice and recklessness of legal proceedings in Salt Lake valley. It also shows the disposition which mormons there manifest to extort property from the emigrants and oppress them when in their power.

    A Mr. Baker, a California emigrant, and a Mr. Gilbert, a mormon, started from the eastern part of Iowa near Montrose, last season to travel together as far as Salt Lake. The mormon, not having sufficient outfit of his own, needed some assistance. Mr. Baker neighborly and kindly lent him forty dollars in money, and a yoke of oxen to use on the journey, only requiring him to draw two hundred pounds of his flour as long as he should have the use of his oxen.

    Mr. Baker had several passengers whom he was taking through to California, who occasionally ate pudding or mush and milk with the
     


    ( 20 )


    family of the mormon as they prefered it to meat. The family had plenty of milk and corn meal and therefore could furnish these accommodations without serious inconvenience. But Mr. Baker, to compensate them for these neighborly acts, frequently gave them bacon, coffee, sugar, rice &c., considered to be of equal value.

    As they were journeying along the road, Mrs. Gilbert, the wife of the mormon, would frequently step upon the graves of Missourians, which were numerous along the road last year, and disdainfully and contemptuously stamp them down, because the Missourians had driven the mormons out of their state a few years ago. Mr. Baker remonstrated with her for so doing, saying she did not know that these were the same individuals who did it. She however persisted in the practice of stamping upon the graves of all who hailed from Missouri. He finally told her he would rather bring two mahometans than one mormon through to Salt Lake, and that Brigham Young was a whoremaster. Finding it unpleasant to travel in company with the mormon family on account of having his feelings outraged by Mrs. Gilbert's conduct, he asked for his oxen and flour and started on towards Salt Lake, arriving several days before the mormon family, and waited their arrival to obtain the lent money which he needed to bear his expenses on the balance of the journey to California.
     
    After Mr. Gilbert's arrival, Mr. Baker saw him and nearly completed arrangements by which he was speedily to receive his pay, but Mrs. Gilbert opposed it, wearing the breeches instead of her husband whom they better fitted. Despairing of getting his pay, except by legal process, he sued Mr. Gilbert before Willard Snow and obtained judgment for the debt. Mrs. Gilbert went immediately to judge Hendricks and obtained an order for a new trial, filing new papers making a charge for pudding and milk eaten by Baker's passengers on the way, and accusing Mr. B. of slandering the mormon people. The trial lasted three days. Dr. Willard Richards, one of the twelve mormon apostles, a counselor to the first presidency of the mormon church, secretary of state of the organized state of Deseret, editor of the only paper published in Salt Lake valley, post master in Salt Lake City, &c., was counsel for Mr. Gilbert.

    In the course of his sage remarks on this occasion, he uttered the following strange language, saying, "what was law one day, was not law another day; that they, (the mormons,) were governed by the Holy
     


    ( 21 )


    Ghost." In the course of the trial efforts were made to impeach Mr. Baker's character, a subject entirely foreign to the question at issue. It is said that Orson Hyde, one of the twelve apostles, who had just arrived at Salt Lake from the state of Iowa, where he resides and publishes the Frontier Guardian, opposed the course taken by the court in impeaching Mr. Baker's character, as improper and unjust, that he was several times checked by his mormon brethren and requested to desist, and afterwards was taken one side and privately rebuked for taking the part of an emigrant. Having just come from the United States, a land of civilization and of law, he was too much imbued with a sense of justice to suit the tastes of the nefarious mormon faction. Mr. Baker was adjudged guilty of slander against the mormons and judgment was rendered against him a little exceeding his claim against Mr. Gilbert so as to throw the cost upon him. Mr. Baker was about out of money, had to borrow some of his friends and sell some of his team to pay his expenses, and get through to California.
     
    Thus after having waited in Salt Lake valley both before and after the arrival of the mormon who owed him, and carried his suit through two successive courts for the recovery of the money he had lent in neighborly kindness, he was most cruelly and unjustly thrown out of it by the mormon authorities, which it is pretended are governed by the Holy Ghost. It seems, then, that the Holy Ghost teaches the mormons to cheat a man out of his just dues if he happens to fall into their power. The mormon law, which is one thing to-day and another thing tomorrow, in more than nine cases out of ten where emigrants have suits with mormons, changes and veers about like a weather cock in the wind, so that injustice and oppression are thrown upon the emigrant, as the entire catalogue of such suits in mormon courts will show to any one who will take the trouble to examine. According to the mormon notion the Holy Ghost dictates one thing to-day and another thing tomorrow, but all things to favor the latter day saints at the expense of all others. If Mr. Gilbert and his wife had had the Holy Ghost in them, as Dr. Richards contended the mormons have, they would promptly and cheerfully have paid Mr. Baker his dues, and would have been ready to reciprocate the favors already received by lending him a yoke of oxen to finish out the balance of his journey to California, if he needed. In point of fact this pretence of being under divine influence in the practice of such inquiries, is the verriest hypocrisy ever exhibited by mortals.
     


    ( 22 )


    This trial produced quite a sensation among a few of the mormons and the emigrants generally who were knowing to the circumstances. Mr. B. had a few warm friends who were mormons and who were disgusted with the mormon authorities.

    A few months ago a party was held in the old fort in Salt Lake City, to which two men came without tickets, the one, Mr. Hatch, a mormon, the other, Mr. Kelley, an emigrant. The managers ordered them both to leave. Mr. Kelley started, and on reaching the door said Mr. Hatch had no ticket, and besides, he himself had been invited by one of the company to attend. Some altercation ensued. But finally Mr. Kelley left, Mr. Stevenson, one of the managers, following him out doors and requesting him to make no disturbance and go away. Mr. Kelley started to leave, but Mr. Hatch, who had followed Mr. Stevenson out doors seized a club and struck Mr. Kelley, knocking him down, saying he would take care of him, and walked towards the house. Mr. Kelley immediately jumped up, seizing a club and knocking Mr. Hatch down in turn.
     
    Mr. Kelley and Mr. Hatch sued each other the same day, but Mr. Kelley the earliest in the day. However, Mr. Hatch's suit was brought on first and tried, and Mr. Kelley was sentenced to wear the ball and chain ten years and be confined to hard labor as the penalty of the mormon law for an ordinary assault and battery. Afterwards Mr. Kelley's suit was brought on and tried. Mr. Kelley gave the names of certain persons to the justice to be subpoened as witnesses, who were not. No witnesses but mormons were allowed. An attempt was made to prove that Mr. Hatch was a member of the party, although the lady of the house where the party was held had already testified on the first trial that Mr. Hatch was not invited. Mr. Kelley wished to prove in this trial the same thing, but was not allowed to do so. After the witnesses were examined, Mr. K. asked the privilege of making some remarks, but the sheriff, who was also advocate for Mr. Hatch on this trial, told him to sit down. The result of the trial was an acquittal of Mr. Hatch.

    Here is an instance of two men guilty of the same offence, tried by the same authorities, the one sentenced to ten years hard labor, wearing the ball and chain at the same time, and the other whose crime was the worst as having been the aggressor, acquitted and set free to run at large. This is mormon justice with a vengeance. This is fickle minded law, which is one thing to-day and another and quite different thing to-morrow.
     


    ( 23 )


    This shows that it is an invariable rule among the mormons to show favor to their brethren when at law with the gentiles, as they call all others but themselves. The penalty in this case was entirely disproportionate to the crime. In civilized countries so great a punishment is not inflicted for so small an offence. Besides, great partiality was shown in punishing so severely the one, and clearing the other of two men guilty of the same offence.
     
    Mr. Kelley was trameled with a chain fastened to his ancle at one end and the other to a cast iron ball weighing several pounds, and thus set to work to suffer the penalty of mormon law, and give then years of service from a short life to subserve the interests of the mormon church. But Mr. K. was not a very profitable laborer. He would work no longer than he was watched, and no harder than was compatible with his ease. It required as much labor to watch him and keep him employed as all he performed for the mormons. Whenever he could get opportunity in the temporary absence of his overseer, he would seize a sharp axe, lay his chain on a log and chop it off; thus freeing himself from the ball and a part of the chain, a small portion still remaining attached to his ancle. He must then be taken to the blacksmith's shop and have his chain mended and the ball fastened on again. He continued in this way for a while, working when he was compelled to, and chopping off his chain as he had opportunity, being about as profitable to the state of Deseret as Stephen Burroughs was to the state of Massachusetts when put to labor contrary to his sentence. Burroughs either did too little or too much. He could not pursue a medium course. He was set to making wrought nails in a blacksmith shop. At first he made about five in a day, but made them unnecessarily nice. He was reproved for making so few. He then made some five hundred in a day, but they were so rough and craggy, that they had as many heads and horns as the beasts we read of in scripture. He was then complained of for making them so poor.

    He then devised the plan of getting rid of the nail rods without working them up. They had occasion to go now and then to a well for water; but at this time he made the occasion to visit the well more frequently than usual, and every time he went he would carry a quantity of nail rods, cut into short pieces, in the bottom of his pail, and when he put it down to draw water, would turn the iron out into the well. He continued this course until the lower part of the well was filled up with
     


    ( 24 )


    nail rods. The overseers wondered how so much iron could be worked up and so few nails made out of it. At length the mystery was solved. The iron was found. He was so unprofitable and unmanagable that the overseers were glad to get rid of him. So it was with Mr. Kelley. The mormons could not make any capital out of him. and in a short time the governor pardoned him.

    Henry W. Pardo, a California emigrant, and a mechanic, was at work last fall in Salt Lake City for Mr. Horn. He was receiving his pay promptly at the rate of $2.50 per day. He also did some work on a school house near by, for which Mr. Horn paid him in like manner. -- Whilst thus employed, three men who wished to build a threshing machine, solicited him to leave Mr. Horn's employ and come and work for them, offering the same wages, and as a further inducement, promising to give him constant employ for the winter. With these encouragements he left Mr. Horn's employ, where he expected work only a few weeks, and commenced labor for the other men.
     
    These men were Mr. Widman, an emigrant, and Messrs. Vancot and Spencer, mormons. Mr. Widman, machinist, undertook to build the machine for the company. Mr. P. was employed as a journeyman, and was not willing to take Mr. Widman's responsibility for the pay of his wages. Messrs. Vancot and Spencer guaranteed the payment. He labored until his wages amounted to $73.75, and finding that he was not likely to get his pay, quit work. Mr. Widman was not able to pay, and the other two now refused. Mr. V. had promised a little before that as soon as he could get some wheat ground, which was already at the mill, he would pay Mr. Pardo out of the avails of the flour. At length he denied having made such a promise and utterly refused to pay him. Mr. Widman offered to make oath that he had made such a promise, but was not allowed to do so, being one of the company.

    Mr. Pardo went to Willard Snow to get an attachment for the machine to secure his pay. He would not issue one, but requested Mr. Pardo to go to Mr. Vancot and make another effort to settle with him, promising to issue one the next day, provided Mr. V. would not settle with him. Mr. P. went and made another effort but accomplished nothing. He went to Mr. Snow the next day, but he would not issue an attachment unless he would pay $30 to secure the cost. The day before Mr. P. had asked Mr. S. if he was afraid of losing his cost, and he said no, but now he would not issue an attachment without an
     


    ( 25 )


    advancement of $30. How changed since the day before! What was law one day was not law the next. Mr. P. offered to pay the $30 if he would secure the collection of the debt, but he would not. Evidently there was a contrived plan to cheat Mr. Pardo out of his wages and throw a bill of cost upon him besides. This $30 was doubtless wanted for that purpose. Mr. Pardo hired his board whilst doing the work, at the rate of $5 per week, and paid it out of his previous earnings. -- The board bill added to his wages would make him out of pocket nearly $100.

    Mr. Snow was the only acting justice in the city, and the only one to whom Mr. Pardo could apply for the necessary papers. There had been other justices, but their offices had been suspended in order, as the emigrants thought, to give the mormons better opportunity to swindle the emigrants in their legal proceedings, not having but one justice in the city to whom they could apply for redress of grievances. Mr. Pardo, despairing of collecting his debt, told him they were all a pack of rascals, and left without receiving a penny.
     
    Why this unwillingness to let Mr. Pardo have a lien upon the machine for his pay unless there was a fraudulent design to cheat him out of his wages? The very fact of such reluctance to grant him an attachment and also exacting $30 as a prerequisite to the grant of such attachment looked very suspicious. Why should a justice of the peace refuse to issue such papers as persons want, if they are willing to run the risk of having the cost to pay? Of he demeans [sic - deems?] himself worthy of his office, he will be impartial and endeavor to promote the cause of justice instead of acting like a one sided and interested partisan as he manifestly was in this case. He evidently wished to show favor to his brethren.

    The mormon people are so clanish, their courts are managed upon principles so destitute of law, and they are as irresistably inclined to cheat, swindle and oppress the emigrants, that it is not safe for them to put themselves in their power. They may just as well lose a debt, however just, as go to law in mormon courts for its recovery.

    Mr. Pardo was not the only one who suffered by this same company. Mr. John Beck, an emigrant, worked on the same machine to the amount of $230, paying for his board whilst at work at the rate of $4 per week, which he paid out of previous earnings. His labor was reckoned at $3 per day. His board was about $50 which added to his wages made $280 which he lost in the same way as Mr. Pardo. Philip Keller, an emigrant,
     


    ( 26 )


    and a blacksmith, worked upon the same machine to the amount of $196, none of which he got. He hired his board of an emigrant who was going to California at $4 per week, but not getting his pay for his labor could not pay it as he expected to be able to do, and was obliged to give his note for his board payable in California, thus incommoding the emigrant by delay of the payment. His board was reckoned at $4 per week, amounting to some $45, which added to his wages would make $241.

    By this cruel failure to receive his dues he was left so destitute of means that he, although a blacksmith by trade, was compeled to go to the canyons of the mountains and cut fence poles and sell them to the inhabitants as best he could, in order to get flour to sustain life on the journey to California.
     
    By this one operation, these three men lost more than $600. Had they received enough to pay their board, it would not have been so bad. They were employed in good faith, and expected their wages. It is said the machine did not work satisfactorily, but this is no reason why the hands employed should lose their wages. If there was any loss it should have fallen upon the proprietors.

    The instances of informal, illegal, iniquitous, and unjust proceedings in the mormon courts, which we have now cited, though scarcely a tything of those of similar character which have occurred, are nevertheless sufficient to show that their judicial trials are a mere farce, and their civil courts a mockery of justice. There is no design to administer justice in suits between mormons and emigrants. It is not mormon policy, nor is it, according to mormon principles to do so. The invariable and rigid policy is to favor the mormon brethren, and directly or indirectly enrich the mormon church.

    The civil courts of any community are an index of the moral principles and moral character of the people of that community. They show the existence or absence of virtue. They show whether there is any moral sense, and any just appreciation of personal rights among the people. Judging of the mormon people by their courts, we are led to conclude that supreme selfishness is their great governing principle: that they are very little influenced by a sense of justice, or by a regard for the personal rights of their fellow beings. Mormonism has a natural tendency to unfit its members to commingle on terms of political and social equality with their neighbors. It is anti-republican.


     

    [ 27 ]





    CHAPTER III.


    The mormons are extortionary, overbearing and heard-hearted [sic - hard-hearted?] towards emigrants. They are wanting in the common feelings of sympathy and humanity towards them. They often do not treat them with civility, courtesy or good manners. They sometimes manifest an arrogant and haughty carriage towards them. The following facts illustrate these positions.

    A Mr. George Randall, from Elkhart county, Ia., came into Salt Lake valley last season, in company with his brother. He was sick on the road before reaching the valley, and was unable to proceed any further at the time on his journey to California. His brother left him in the care of a mormon family, with a yoke of oxen, a good wagon, a sufficiency of bedding, a good supply of groceries, and fifteen dollars in money. Shortly after, the mormon borrowed his money, leaving him penniless.
     
    Mr. Randall boarded with the mormon family nine weeks, the two first of which he had some care from the family, but none afterwards. He slept all the time in his own wagon, upon his own bed. At the expiration of the nine weeks he left his boarding place. Some time afterward he went to the mormon in order to settle with him, pay him up and take his property away. The mormon was unwilling to settle and refused to do so, saying he had made up his mind to retain all the property which he had brought there, including the $15 borrowed money, as a remuneration for the nine weeks board and taking care of him two weeks of the time. Thus he was cruelly and iniquitously stripped of his property and his money. The mormon had already received $150 worth of property belonging to the young man, which would amount to $16 2/3 each week he was there; a pretty round bill of board for Salt Lake valley, where the customary price at the best houses in the city was only from $4 to $6 per week.
     


    ( 28 )


    For such iniquitous extortion, he considered his redress was a resort to civil law. Accordingly, in obedience to the regulations of Salt Lake valley, he went to the bishop of the ward, (the only one to whom he could apply) for a paper to authorize the justice to issue a summons and commence a suit. But the bishop would not grant any such paper, and he was therefore deferred the opportunity of calling the law to his aid. He had no means of redress left except a resort to the authority of the heads of the church, the result of whose action in the premises he considered doubtful. Having been foiled in his attempts to obtain justice, he was disheartened and discouraged from making further efforts to obtain his dues and secure his rights. It may be said, however, to the credit of several individual mormons, that they were indignant at such conduct and offered to befriend him. Yet nothing further was done about it.

    This transaction shows extortion, hard-heartedness, and dishonesty on the part of the mormons. To treat a young man just recovering from sickness, a stranger among strangers, far distant from home and friends, in this way, shows that the mormon was destitute of neighborly kindness, the feelings of sympathy, humanity, justice and moral honesty.
     
    In the summer of 1850, a man by the name of Remington, from Indiana, passed through Salt Lake valley on his way to California. He had a son with him who had been sick a part of the way from the states to Salt Lake, and was still sick. Some of the mormons advised the young man to stop in the valley, saying if he got well he could earn money and pay his expenses, and if he did not they would not charge any thing, and would bury him decently. Some of the emigrants acquiesced in the proposition of the mormons, thinking it best for the son to tarry, as he was very sick. Mr. Remington did not approve of the measure, and very reluctantly consented to the arrangement. In consequence of his dissatisfaction, he left his son only $6 in money, besides some necessary articles, and a sufficiency of suitable medicines. The young man stayed principally at the solicitation of mormons.

    The father, and his associates on the journey, left the city and traveled on toward California, taking the cut off at the south end of Salt Lake. After his departure, the mormons, it is said, gave the son morphine, (not one of the medicines left by the father,) which was likely to prove fatal. The sheriff and two deputies were immediately despatched after Mr. Remington to bring him back, and his four horse team to
     


    ( 29 )


    atone for the crime of leaving a pauper upon the mormon community.

    Mr. Remington was overtaken some fifty or sixty miles out, and brought back by the posse that went after him. He reached the city about an hour before his son's death. He was compelled to pay not only the expenses of the son but also the milage of the three persons who went after him, all charged at enormous rates. The bill which the mormons presented to him and which he paid was $138. The $6 which he left with his son could not be found, and was not accounted for by the mormons. The son had made no use of it because he had bought nothing.

    Mr. Remington, in being dragged back some fifty or sixty miles with his team, was greatly injured, not only by the payment of the money, but by more than one hundred miles unnecessary travel of his team. -- The balance of the company were detained in waiting for him to make the trip. His horses were so reduced by extra travel, that in keeping up with the balance of the company, two of them died on the way to California.
     
    This transaction shows the treachery and falsity of the mormon character, which in these respects is similar to that possessed by the Indians. They hold out fair inducements and immediately violate their most sacred promises. They over-persuaded Mr. Remington to leave his son, promising that he should be no expense to him if he staid, and almost as soon as he gets out of sight sending a posse of men after him to accuse him of leaving a pauper upon their hands, and bringing him back to pay a bill of $138, besides the $6 left with his son, making him $144 out of pocket by this event.

    The evidence is very strong that it was a contrived plan of the mormons, a mormon trick, to persuade the son to remain, give him a fatal medicine, and send a posse after the father in order to swindle him out of his money. If this was not the design before hand, why did the mormons, after having over-persuaded the son to stay, in so reckless and hard-hearted a manner compel the father to pay $138? If they had been careful not to make unnecessary expense, like a kind and humane people, why should they send three men instead of one? These men could not have brought Mr. Remington back by force if they had undertaken it. There were emigrants enough in the company to protect him. One man could have brought the news as well as three. Two of the messengers were entirely unnecessary, and the expense of their milage
     


    ( 30 )


    was unnecessary. The mormons in all such cases make as heavy charges as possible for every move they make with their fingers, and insist upon their demands whether the emigrants have or have not the means of paying. Their demands are inexorable and must be met, no matter at what sacrifice on the part of the emigrants. Mr. Remington had not money enough to pay the demand, and was obliged to borrow a part of it from his friends who happened to have a little along with them.

    Such schemy policy to swindle the emigrants as they pass through Salt Lake valley, deserves the severest reprobation. Such conduct as was exhibited in this transaction, was not only treacherous and false, but was cruel, unneighborly, unjust, and unworthy of a civilized and christian people.
     
    On the 18th of July, 1850, a Mr. Almon H. White, a California emigrant from Wisconsin, encamped in Salt Lake City, and turned out all his animals except one to graze upon the common west of the city, at the suggestion of E. T. Benson, one of the twelve mormon apostles. He tied up one animal to ride after the rest in the morning, and fed it with hay for which he paid Mr. Benson fifty cents. After hitching up his team in the morning to start on his journey, he was detained two hours in procuring flour and transacting other business preparatory to starting on his journey, his team the mean while remaining near Mr. Benson's house, and Mr. Benson frequently passing to and fro.

    At length Mr. White started on and arriving at the extreme limit of the city halted about one hour at the bath house, after which he proceeded again on his journey. When three or four miles out from the city, he was overtaken by two men riding up, one of whom was this same E. T. Benson, and the other was the sheriff, as he called himself. They immediately demanded $12. Mr. White asked for what purpose? Mr. Benson replied, that it was to pay for his horses running on the common last night. * They said they had an execution. He asked them to let him see it, that he might know something about the proceedings and go back to the city and contest them. They said they had the papers in their hats, but would not trouble themselves to show them, and did not show them. Mr. White did not get sight of any paper showing any legal process. He told them he was nearly out of money, had only

    __________
    * He asked why the demand was not presented to him whilst he was in the city, but got no satisfaction.

     

    ( 31 )


    a few dollars, and could not very well pay it. They said they did not care for that. If he did not immediately hand over $10, they would take one of his horses back to the city; and stepping up, unhitched one of them for that purpose, saying to him, if he did not immediately pay the money, the would charge $2 extra for every minute he delayed the payment. His wife, who was in the wagon, whispered to him to pay it, and he accordingly did.
     
    This is another mormon trick to swindle an emigrant out of his money. The common, west of the city, is free to all, to emigrants as well as mormons. Thousands turned out their stock there last season, as Mr. White did, and nobody thought of charging them any thing for the use of the public common. The charge was a mere pretense to extort from Mr. White a portion of his hard earnings. And why did they delay until he had started out of the city, and was several miles on his journey, before they presented this demand? It was because they thought they would be more successful in extorting their demand from him. After having transacted his business in the city, and started out with his team and his family on a long journey, he would be more unwilling to be detained by any incidental cause that might arise. He would not be so likely to contest an iniquitous and unjust claim. This is the reason why they waited for Mr. White to get several miles on his way before they presented the claim. They act upon the principle of making other people's necessity their opportunity.

    In this transaction, the most arrogant, unfeeling, and overbearing conduct was exhibited. It was nothing more nor less, in principle, than a high way robbery. They might just as well have come up and demanded his money as high way robbers usually do, as to present such a claim as they did, and in the manner they did. Their claim was no more just than a robber's would be. They had the very spirit of robbers in making their demand. They were urgent and peremptory, alike void of sympathy and regardless of justice. Though Mr. White was on a long journey with his family, and needed all the scanty means he had, their hard and unfeeling hearts could not be touched with either sympathy, humanity, or neighborly kindness. If Mr. White could not pay the money, they would forcibly take a part of his team, even though it should prevent him from prosecuting his journey. The mormons will sacrifice another man's interest, for the sake of obtaining an iniquitous
     


    ( 32 )


    and unjust demand. If he does not instantly comply with an arrogant request, he is peremptorily told that he will forfeit $2 for every minute he delays the payment. What overbearing treatment this!

    It is said this demand was made of Mr. White because he had argued with the mormons in Salt Lake City against mormonism, and had once been a mormon himself. Then, is a man to be taxed with ten or twelve dollars for telling what he thinks in relation to mormonism, or any other ism, within the limits of the United States whose constitution allows and guarantees liberty of speech upon all subjects? If Salt Lake is not under the jurisdiction of the United States, or if unusual privileges, not enjoyed in other states or territories, have been granted to it, all travelers through that place ought to know it.
     
    If Mr. White was robbed of his money because he had once advocated mormonism, and having found it unworthy of confidence, had years ago abandoned it, then he was punished for following his own convictions of truth and duty. Has it come to this, that even in Salt Lake valley people have no right to think for themselves? If the real object of demanding the twelve dollars was to punish Mr. White for speaking freely his sentiments, or abandoning the mormon faith, there was duplicity practised by Mr. Benson and the sheriff in pretending that it was for pasturage upon the public common.

    In the summer of 1850, Mr. E. L. [sic - E. T.?] Benson, of Salt Lake city, employed four emigrants to harvest five acres of wheat, promising them ten bushels of the wheat as a compensation for their labor, requiring them however, to thresh out their own wheat. The bargain was made several days before the wheat was ripe. In the mean time a Mr. Hopkins, a mechanic, and brother to one of the four men above refered to, was employed by Mr. Benson in the line of his trade. When the time arrived for cutting the wheat, the four men, desirous of accomplishing all they could in the little time they were to remain in the valley, to obtain means to help them on their way to California, exerted themselves to harvest the five acres in a single day, and accomplished their task. --

    The next day they threshed out the ten bushels which they were to have. All this was done in the absence of Mr. Benson. When he came to see about his grain, he found that the work had been done sooner than he expected, yet he saw it was well done, and found no fault with it. Having made a tangible and definite agreement, he could not, without prevarication, deviate from it. He grudgingly allowed them to take the
     


    ( 33 )


    wheat according to agreement, but refused to pay the mechanic his stipulated wages which, according to the contract, amounted to $24. -- Mr. Benson at forst handed Mr. Hopkins only $2, to pay the debt of $24. After some remonstrance against such conduct, he reluctantly forked over another dollar, leaving $21 unpaid. He assigned no reason for withholding this amount. He condescended to no parley upon the subject, but disdainfully turned away, leaving the man whom he had thus swindled out of his wages, to his own reflections and his own course.
     
    And why did Mr. Benson do this? Firstly, because it is mormon policy to cheat and swindle emigrants at the last winding up of business with them. When the mormons are through with their services, and have no further use for them, they adopt the principle of cheating and swindling them in every way, and to the greatest extent possible. Secondly, because he had power to resist payment. The mormon courts would not enforce the collection of debts due to California emigrants from the mormon members, and especially from the heads of the church. Mormon laws were not made to reach such men as the twelve mormon apostles. They soar in a region entirely above law, as much as the clouds do above the earth. Mr. Benson knew he had the power to swindle Mr. Hopkins with impunity; that Mr. Hopkins had no means of redress within reach, and therefore he did it. Mr. Hopkins knowing there was no alternative, quietly submitted to this injustice, and bent his course towards California.

    The following incident illustrates the overbearing disposition, and the haughty and disdainful carriage of Mr. Benson towards California emigrants. Last summer an emigrant was walking along a path in his garden which did not in the least disturb or harm any thing, when Mr. Benson happened to discover him, and called out to him authoritatively in a commanding tone of voice, "come back and go to the road, the road was made to travel in." Then turning to another emigrant, (a Mr. Hopkins, from McHenry county, Illinois, and one of the men employed by Mr. Benson to harvest his five acres of wheat,) said to him, "every damned fool who comes along must tramp through my garden. I will allow it no longer."

    Here is an instance of one of the mormon apostles using profane language. Did the apostles of our Savior do the same? No. So far from it, they forbade it in the strongest terms of reprehension. This incident shows the uncourteous, and disobliging manner in which he treats California
     


    ( 34 )


    emigrants. Instead of accosting them in a friendly and polite manner, as strangers, far from home, he, in a surly, morose, and arrogant manner, belches out to them as if they were niggers, and were beneath his majesty's notice. Just as if the United States citizens, whom he thus disdainfully treats, and haughtily despises, were not as good as he, and entitled to the privileges of social and political equality. The emigrants feel themselves by no means his inferiors in point of talent, attainments, or responsibility. If the emigrants hereafter should have no more formidable antagonist in the science of logic than E. T. Benson of Salt Lake city, and one of the twelve mormon apostles, they would have no very great fear of any future disquisitions. He is a man who, it would seem, has been much more liberally endowed by nature with brass than with brains. He generally secures the dislike of the emigrants who have any thing to do with him, and it is said his eratic mind and turbulent disposition, often causes his brethren to keep him in his place: that the other mormon apostles have some difficulty in controlling his naturally unloving temper.
     
    In the month of September, 1850, three men, Dr. Phillips, William Hardin, and Henry B. Buchanan, started from Salt Lake city to go to California by what is called the southern route. They went as far as Utah valley, about fifty miles south of Salt Lake city, and encamped for a few days a mile from Utah fort, occupied by mormon families, whilst waiting for the balance of the company to come up and proceed upon the journey.

    Upon the ninth day of their encampment, they were arrested, thrown into prison, and closely confined, but for what crime they knew not. They were told some property had lately been stolen in the city, and orders had been issued to stop all emigrants from leaving the country. Mr. Buchanan, as one of the company, offered to show by his memorandum book not only when he had bought every article of his property, but also where he obtained every cent of his money with which to purchase it. This, however, was of no avail. Mr. George Grant, the arresting officer, replied that he could not help it. He said the innocent must suffer with the wicked. He said the mormons had been treated in the same way in the states, having been abused and driven from place to place, when they were innocent. Whilst they were in confinement Dr. Philips wrote a letter to general Wells in the city upon the subject but received no answer.
     


    ( 35 )


    After being detained in custody eight days, they were forced back fifty miles to the city, with their heavily loaded wagons, thus detaining them still longer from starting on their journey, wearing down their teams, and unfitting them for the lengthy and laborious tour which they were about to take.

    On the following day after their arrival in the city, a court was held, at which the prisoners were required to be present, but their names were not called either as parties in the trial, or as witnesses. After the trial was over, they were released from custody, though not paid any thing for false imprisonment, or the damages they had sustained in loss of time and extra expenses which they had incured. This loss they must sustain without compensation, this injustice they must bear without redress.
     
    During their detention, the company to which they belonged, and with which they expected to travel to California, passed on beyond their reach, an in consequence they were compelled to remain in Salt Lake valley through the winter. The disarrangement of their plans for months to come, materially affecting their interests depended upon the ipse dixit, the nod, of mormon authority. Whatever that illegally, unjustly, and arbitrarily demanded, must be submissively and slavishly yielded.

    The property which it was alleged had been stolen, was afterwards found, not having been molested by any one. Mr. McVickar's jewelry shop was not broken open until after this time. These men were arrested at the insistance of Mr. Hatch, a mormon, who claimed a horse which belonged to Mr. Love, a California emigrant. On the trial Mr. Love proved that the horse was his, yet the court took it away from him and sold it for $55, to pay the expenses of the suit on both sides. It legally belonged to Mr. Hatch to pay the costs, but by a decree of the court Mr. Love had them to pay. This taking an emigrant's horse to pay a mormon's debts. This is another instance illustrating the manner in which California emigrants are treated in Salt Lake valley.

    Orlando Freeland, a California emigrant, last winter bought cloth and trimmings at Packard's store in Salt Lake city for a frock coat, an overcoat, and a pair of pants, and took them to a mormon tailor, only two or three rods from said store, to be made up. The tailor charged $23 for making the three garments. Before they were all made, Mr. Freeland paid him $13 towards the making, leaving the other $10 to be paid
     


    ( 36 )


    when he should take the clothes away. Two or three weeks after he went for his clothes, but the tailor had disposed of them, and claimed them as payment for the $10 balance which was due. He would do nothing about it, and have Mr. F. no satisfaction. Mr. F could get no redress in the mormon courts, and had to submit to the extortion. The tailor had the cloth and trimmings for the three garments, and the $13 paid towards the making, without rendering to Mr. F. one cent's remuneration. This was not only extortion, but outright robbery. He might just as well have robbed Mr. Freeland upon the public highway of the same amount, so far as the principle is concerned.

    This transaction shows the unsafety of Gentiles leaving their property in the hands of mormons. If they can form any excuse for retaining it as their own, they will do so. And sometimes if they can make no excuse, they will keep it, treating the owner with contempt and haughty disdain, giving him no satisfaction for their conduct.
     
    A California emigrant, a mill wright, by the name of Treat, worked on E. T. Benson's saw mill to the amount of nearly $500. He received considerably less than $100 of his pay. Just before leaving for California last spring, he went to Mr. Benson for the balance of his pay, amounting to about $400. Mr. B. acknowledged he ought to have his pay, but said he could not pay him. Mr. B. probably felt some more obligation to his mill wrights, because it was acknowledged on all hands that they had made for him one of the best mills in the valley; (of which there were ten or eleven at the time,) than he would under other circumstances. Inasmuch as Mr. B. could not pay him at the time, he asked for his note on the balance due. Mr. Benson refused to give it, saying, he did not wish any of his notes afloat in the community. When pressed to pay the demand, or give his note, he turned upon his heel, and immediately went off out to the country to one of the southern mormon settlements, leaving Mr. T. to his own reflections, without any further opportunity to parley with him.

    Mr. Treat, not being able to get any redress in the mormon courts, was obliged to come away from Salt Lake valley not only without his pay, but without any legal evidence of Benson's indebtedness to him. Mr. T. is now here in California. This is another mormon trick to swindle California emigrants out of their dues. Mr. Benson purposely refused to pay, well knowing that Mr. T. could get nothing by the mormon courts, and would be obliged to leave the valley and go on to California
     


    ( 37 )


    without it, unless he saw fit to pay. Mr. Benson, because he had the power to cheat him out of his earnings, did so. This is the conduct frequently exhibited by Mr. E. T. Benson, one of the twelve mormon apostles.

    Mr. C. Custer, & Co., made a contract last fall to build a mill dam for E. T. Benson for the sum of $1000. The work was done according to agreement and accepted, but it was found that the dam needed to be two or three feet higher than was specified in the contract. Mr. Benson told them if they would raise the dam that much higher, he would pay them for the additional labor in proportion to the other. They raised the dam and completed the work. The raising of the dam amounted to about $200, making with the first contract $1200. On this amount the company received $700. No reason was assigned for the non-payment of the balance. No fault was found with the work. The debt remains unpaid, and probably always will. Mr. Custer was shot by Indians just before starting for California. Mr. Freeland, one of the firm, is now here in California.
     
    It would be well for all California emigrants in passing through Salt Lake valley, to avoid all business transactions hereafter with Mr. Benson. His present residence in Salt Lake city is a few rods south east of the council house, on the opposite side of the street. A man who is almost as certain to cheat and rob the California emigrants, and all Gentiles who have any business transactions with him, as the sun is to rise, should be avoided by all decent and honest folks. Being one of the twelve mormon apostles, and beyond the reach of mormon law and mormon courts, Gentiles have no redress, and therefore should not put themselves in his power.

    A young man, about eighteen years of age, whose father is dead, and whose mother is in the states, came to Salt Lake valley in the summer of 1849, on his way to California. After arriving in the city, he passed a five dollar gold piece which proved to be spurious. For this offence he was sold into servitude for one year, to be kept at hard labor. He was sold by the mormon authorities for the benefit of the church for the sum of fifty dollars paid into the church fund, and his necessary clothes through the year. He was purchased for these considerations by Mr. Scott, a mormon, who lives five or six miles south of the city, and has three wives.
     


    ( 38 )


    About the end of the year the young man had some difficulty with a boy, whom he whipped. For this offence he was again sold to the same man for the paltry sum of only $10 for six months additional service. Mr. Scott has kept him at hard labor during the whole time, and has not furnished him with either decent or comfortable clothing, as many say who have been in the habit of seeing him during the time he has been at Mr. Scott's. He has often been seen in the winter season drawing wood from the cold and snowy mountains several miles distant, and performing other out-door work, without either boots or shoes sufficiently good to keep his bare feet from the snow. Other parts of his body were often naked.
     
    On one occasion Mr. Scott threw him down, put his foot on his breast, and holding his broad axe up over him, swore he would cut off his head. The young man begged for his life. The family were horror-stricken. The children began to cry, and one of his wives ran out and pulled him off. The young man is in constant fear, and as perfectly enslaved, for the time being, as the negroes of the southern states. He dare not assert his rights. He has lost all manly independence, and unless his friends interfere, he may be sold from time to time, under one pretext and another, and kept in servitude for years to come, and perhaps for life.

    This transaction shows extortion, hard heartedness and cruelty. -- It is extortionary to sell the services of the young man for 18 months for the paltry sum of sixty dollars, and the small amount of clothing which he received, when the services of an ordinary hand in Salt Lake valley during the same period would be worth at least $300. It was extortionary for the church to sell the young man's services or delay him on his journey to California longer than to pay a reasonable penalty for passing counterfeit money, if he did it intentionally, and if innocently, longer than to replace the five dollars. It was hard hearted and cruel to reduce a white man to servitude, work him hard, and not more than half clothe him. It was hard hearted and cruel to not only enslave the body, but also to enslave the mind; to destroy all manly independence, and remove from him every vestige of freedom.

    Dr. Whitlock, who spent the past winter in Salt Lake valley, made a contract last fall with General Wells, chief agent on the public works of the mormon authorities, to deliver all the lumber he should be able to furnish through the winter, on condition of being paid for the same one
     


    ( 39 )


    half in cash, and the other half out of the tything office. When he had delivered lumber to the amount of $150, he received pay for the same according to agreement. After delivering some $200 worth more, he asked for the cash part of the payment for the same, and was told by General Wells that he did not intend to pay him any more cash towards lumber, and that he did not intend, at the time he made the promise, to pay him any more cash than he had already received. Dr. Whitlock did not receive another cent in cash from him. General Wells then made a new promise that Dr. W. would have in future for his lumber any thing the tything office afforded. * With this encouragement he continued to deliver it until it amounted to about $1000. When Dr. W. wished to close up the business in the spring, preparatory to leaving for California, the authorities would not allow him to have a single pound of flour from the tything office, and would only pay him in potatoes, turnips, and such like things as he could not bring with him to California, and were therefore of no use to him. When he had [sic] the flour due him at the tything office, he was compelled to go elsewhere and pay $140 cash for 1400 pounds of flour to use on his journey to California. He never got his pay in full for his lumber.
     
    This transaction is in keeping with mormon conduct last winter in its treatment of California emigrants. It is a mormon policy to hold out great inducements at first, make fair promises, and then swindle emigrants all they possibly can, at the last winding up of business with them. The mormon leaders knew that Dr. W. was obliged to have flour, and if he could not get it otherwise, he would either pay cash, or exchange some of his other property for it. In this instance, extortion was practised by authority of the church. It is the policy of the mormon church collectively, to swindle and extort from all others but themselves as much of their property as they are able.

    It is said by persons who have been mormons that it is a requisite of the mormon leaders that their members should treat the emigrants with hard heartedness and severity; and that it is considered a crime against the church to sympathize with them or befriend them, according to the

    __________
    * The tything office, or store-house in which the tything of the members of the mormon church was deposited, contained all kinds of agricultural products raised in the valley, besides some merchandise. Among other things were several thousand bushels of wheat and considerable flour.
     


    ( 40 )


    demands of humanity or justice. Unless the members suppose their sympathy, humanity, and sense of justice; in fine, all the better impulses of their natures, and harden their hearts, stiffen their necks, and embolden their faces, they are not prepared to perpetrate the crimes required by mormon policy. They cannot treat emigrants and the Gentile world in the manner required by the leaders, without such hardening process.

    This principle is in perfect accordance with the conduct of the leaders and many of the members. It explains a large portion of mormon conduct towards California emigrants, especially in the winter season, when they have no opportunity to get away from Salt Lake valley. Such a system of hard heartedness, extortion, oppression, and swindling, countenanced and demanded by the authorities of the mormon church, on the part of the members, must necessarily have a deteriorating influence upon the moral principles and social virtues of the people. Its tendency is to foster the worst principles of action among mankind. It is contrary to improvement and civilization.
     

    ________


    CHAPTER IV.

    The mormons are strongly addicted to stealing. They encourage it in their members. It is extensively practised under the direction of the church for the especial benefit of the church. The habit has become so inveterate, by long practice, that many of the mormons are amazingly light fingered. They steal principally from the Gentiles, (as they call all other people but themselves,) but frequently from each other. They have been in the habit of stealing, more or less, since the first organization of the mormon church, in April, 1830, but more within the last ten or twelve years than previously. The leaders teach the doctrine to the members that it is right, and in accordance with the will of God, that the mormon church should be enriched from the property of the Gentiles: that eventually the overruling Providence of God will put them in possession of a large portion of this property, and will give them dominion over a large part of the human family and of the
     


    ( 41 )


    earth; and if they put forth their hands and help themselves, now and then, to a few of the good things of this life which legally belong to other folks, they are only fulfilling the designs of Providence, and hastening on the consummation of those events which are to make them instrumental in the salvation of the world.

    The method of acquiring property by theft is not as laborious as by honest industry. Besides, when the business can be carried on successfully, the gains are often much more rapid than by any other mode of acquiring wealth. Head work, to those who are averse to laborious toil, is very congenial. If they can get their living by their wits, instead of their muscles, they are sure to do so, even at the sacrifice of all moral principle. Theft was practised by the mormons in Kirtland, Ohio, in Missouri, in Illinois, and now in Salt Lake valley. Whether the disposition is partly natural and partly acquired, or wholly acquired, it has been so long continued, and under such sanction from the heads of the church, as to become a second nature, and have all the force of an inherent and innate propensity.
     
    Several months after the mormons had been driven out of Missouri, and had settled in Illinois, they built boats for the purpose of running off stolen property from Missouri into Illinois. They kept a company in Missouri in disguise whose business it was to steal property of all descriptions, and bring it to the banks of the Missouri river, for boats to take and run into a large slough, a little above Quincy, Illinois, where they kept it secreted for a short time, until it could be privately taken away and disposed of. After awhile, the mormons bought the ferry across the Mississippi river between Nauvoo and Montrose on the Iowa side, and brought the horses which they stole in Missouri across the south east corner of Iowa to Montrose, and took them in their own ferry boats across to Nauvoo, where they were kept until arrangements could be made for their disposal in remote parts of the country.

    Here was an extensive system of theft carried on by numerous mormons, sanctioned by the church. They stole from the people of a particular state, not because they could steal to better advantage from that state than any other, but because they owed it a special grudge, and wished to inflict upon it an injury. Stealing being one of their inveterate propensities, whenever they could have as good a pretext for stealing as the punishment of their enemies, they readily embarked in an
     


    ( 42 )


    enterprise so congenial to their feelings, hoping thereby to enrich themselves and the church at the same time.

    About the time they were stealing every thing they could lay their hands upon, from the state of Missouri, and running it off out of the state, or very soon after, (having by this time got their hand in a little, as the saying is,) they began an extensive system of stealing in Illinois. They would start from home with their horses and wagons some time in the day, according to the different distances they wished to travel out into the surrounding country, closely observing, as they went along, the different articles of property in the vicinity of the road which could be conveniently stolen and taken off. Thus passing out from Nauvoo in different directions through the day with their teams, their minds constantly on the alert in contriving the best ways and means of getting this, that, and the other article of property which they happened to see on their journey, they would start back in time to reach home in the course of the night, loading up their wagons as they returned, with such property as had been selected through the day for the purpose. -- Thus, through the live-long night, mormon teams, heavily loaded with stolen goods, would be nearing and entering the city of Nauvoo from different points of the compass, and passing through different streets into the interior of the commercial metropolis, somewhat after the manner in which industrious bees, in the day time, instead of the night, come in from all directions, heavily laden with the sweets of the flowers of the surrounding country, and enter their respective hives.
     
    These marauders were in the habit of taking and carrying off almost every species of property which the country afforded. Grain would often be taken from the granaries, some times from the stock yards, whether cleaned or in the chaff, and some times from the fields when left out over night in bags to be sown the next day. Many a parcel of choice seed wheat thus suddenly disappeared, under cover of night, to the great annoyance and vexation of the owners. No doubt it made excellent flour for the tables of the saints at Nauvoo. Farming tools were also taken off in the same way. Some times they remodeled stolen articles to change their appearance, so as to prevent the owners from identifying them, should they ever get their eyes upon them.

    The mormons were so fond of honey, it was with great difficulty the people in the surrounding region could retain their bee hives in the bee houses over night, especially as the cool weather approached in the fall,
     


    ( 43 )


    when the hives were heavily loaded, and the bees less active than in hot weather. The night was selected as being better adapted to their removal than the day. The mormons, though remarkably fond of daring adventure, and extensively versed in its practice, nevertheless preferred not to encounter the little industrials, except in favorable times, lest they should offer some resistance to a transfer of ownership from the Illinoians to the mormons.

    In one instance, two hundred dollars worth of leather was stolen and taken off. Not content with stealing such property as they could carry off on foot, and on horse back, they must needs take their teams and wagons and ransack the surrounding country and carry off such property as they could find convenient to their hand, because in wagons they could better conceal large articles and gather a larger amount. They wished to do a wholesale business. They despised petty retail. They embarked in every such enterprise extensively. They had no narrow, contracted, and circumscribed notions upon such matters. Numerous wagons going out from Nauvoo, as the great centre of operations, into the country in different directions, some farther, and some to a less distance, and returning home at different hours in the night, load by load, enrich the mormon city. The revenue from this source, though it did not pass through the custom house, was considerable. Business was lively in Nauvoo both day and night. No wonder it prospered.
     
    But the mormons were in the habit of stealing fat hogs and fat cattle, and driving them to Nauvoo. They were hastily killed to supply the latter day saints with fresh meat, of which they were very fond, especially when obtained without money and without price. Under such circumstances their appetites were voracious, and economy and frugality were virtues difficult to practice. That which costs little or nothing will not naturally be used sparingly.

    The mormons in Nauvoo and the adjacent country were so annoying in their thefts to the Illinoians, that many of the inhabitants, in order to retain their property and prevent the light fingered mormons from carrying it off, were obliged to watch it nights with dogs and guns by their sides. They often had to move their horses from the stables to their fields, on succeeding nights, lest the thieving mormons, having observed them in one place, on the succeeding night, if they should be put there again, lay hands upon them and take them off. Some
     


    ( 44 )


    times when the mormons were taking stolen horses to Nauvoo, if so closely pursued that the horses were likely to be found before they could be run off, they would leave them with some of their brethren living a little out of the city, and pass on. If the owners happened to find them, those who had them in possession would pretend they had purchased them of some stranger who had passed on, and whose name they did not know.

    A man living on the east part of Hancock county, Illinois, had some property stolen by mormons, and taking his horse, rode to Nauvoo and found it, but the mormons would not give it up. He commenced legal process to recover it, but failed to do so through false representations of mormon witnesses who swore that the property had been purchased of another man. The horse which he rode to Nauvoo was taken to pay the costs of suit, and he was obliged to return home without either the property stolen from him, or his horse on which he rode to attend to the business. This fact shows that even in Illinois, as well as in Salt Lake, justice could not be obtained in the mormon courts by Gentiles.
     
    When the mormons were about leaving Nauvoo in the year 1846 for Council Bluffs, on the Missouri river, a part of them crossed the Mississippi near Montrose, on the Iowa side, quite early in the spring, and went out four miles and encamped on Sugar Creek, waiting for the rest to get ready and come on from Nauvoo and join them. It was about three weeks from the time the first families arrived upon the camp ground before all reached it, and were ready for their departure. On the evening before the camp was to move on its journey, a Mr. Hancock, living near Montrose, went out to the camp and spent the night with two of his brothers, who were mormons as well as himself, in order to make them a visit and see them start the next morning. Mr. Hancock had taken with him a bushel of beans which he intended to divide with his brothers before leaving them, for them to use upon their journey. Shortly after arriving at the camp, he took the bag containing the beans and set it down by the wagon of one of his brothers to remain there until morning.

    In due time, the evening having passed away in cheerful conversation upon various topics, all retired to rest for the night. As the morning dawned, Mr. Hancock arose, and looking for his beans, soon discovered that they had been taken by some one. At length it was ascertained that a Mr. Huntington, a mormon, occupying a high position in the
     


    ( 45 )


    mormon church, as high priest, Indian interpreter, and an ordained baptiser for the dead, had taken them in the dark and rainy night, supposing that the bag contained corn, oats or some other kind of horse feed and emptied a part of its contents into his feed box at the hind end of his wagon, leaving his horses to wait upon themselves to their stolen suppers. But the poor animals, hungry as they were, and as much as they needed a good night's rest, and a hearty meal, preparatory to their long and laborious journey, either from instinct or principle, had more honesty than their owner. They had practiced such rigid self denial, that with an ample supply of food before them, they had scarcely put their noses down to the beans all night long. They were found in the box the next morning untouched. Mr. Hancock had discovered them in their quiet resting place before Mr. Huntington was up. He awoke him and accused him of having stolen his beans. Mr. Huntington, supposing that his horses had eaten the grain which he had given them the night before, at first denied it. But when told that a part of the beans were still in his feed box, could no longer resist the evidence. The truth was out, too plain to be mistaken. Chagrined and guilty, he offered to pay for the beans, but Mr. Hancock would take nothing.
     
    No sooner was this transaction over, than Mr. Hancock, in looking about the camp of latter day saints, discovered a span of horses belonging to one of his neighbors, Mr. Rowe, of Montrose, and remarked, "here are Mr. Rowe's horses, they have run away." The mormon who had them in charge, said they did not run away, they were brought here. Mr. Hancock asked if they had bought them. He replied no. -- Brigham Young said that Rowe was a damned apostate, and told him to go and get a team to assist in taking the brass band along on the journey. In obedience to instructions given him by Brigham Young, who was, at this time, the head of the mormon church, he had gone in the dead of night and taken a span of Mr. Rowe's horses out of his stable. He had four horses in it at the time. The two best were taken. Mr. Hancock told him Mr. Rowe was sick and not able to be out, and he would take the horses back to him. There being an unwillingness to give them up, he finally said, if the horses were not given up, he would have the sheriff after them before sun down. The horses were delivered up; and Mr. Hancock, without waiting to see the company start, bade his brothers adieu and started for home, having had some fresh experience that morning of the iniquities of his mormon brethren. Mr. Hancock
     


    ( 46 )


    arrived at Mr. Rowe's, in Montrose, with the stolen horses, whilst the family were at breakfast.

    Here, in this professed camp of the church of latter day saints, several vices were exhibited. Here was theft in stealing the beans and horses, and that not by transient and unprincipled members who had joined them from sinister motives, and whom they had incautiously taken into the church, but by persons high in authority and influence in the mormon church. Brigham Young, the head of the church, and reported to be at least as holy as the best among them, had sent one of the brethren to steal a span of horses in the dead of night, contrary to law, justice, and the precepts of the christian religion. By doing so, he encouraged and sanctioned a dishonest practice among his people. It is not surprising that under such a leader, and under such an influence, the mormon people should be adicted to stealing.
     
    Brigham Young was guilty of swearing in calling Mr. Rowe a damned apostate. Profaneness is a common and inveterate habit with him. He hesitates at no time, even in his Sunday discourses, to use some profanity. It is not to be wondered at, when he has such unbounded influence over the people, that they should imitate his example and practice profanity.

    The reason assigned by Brigham Young in justification of the stealing of the horses, was, that Mr. Rowe, from whom they were taken, was an apostate. Then, because he had tried mormonism, found it unworthy of confidence, and had abandoned it, he must be punished by having his property suddenly taken away from him without his consent. The fault was not in him, but in the mormon system, which had not excellencies enough in it to recommend it. Yet Mr. Rowe must be made to suffer by the mormon church, for its own offences. This punishment was to be inflicted, not in pursuance of a trial by civil law, but at the instance of one who, according to his caprice or passion, could order it to be done.

    It appears from numerous facts, and from the history of mormonism, that it has ever been its policy to bring down vengeance upon all who forsake it, instead of suffering them, if not pleased with it, to voluntarily and quietly depart. The mormons seem disposed to compel those who join them, to remain with them. If they will not stay with them, they persecute them to the last extremity; often murdering them in cold blood. mormonism, in the treatment of apostates, is perfectly akin to Romanism. But more of this anon.
     


    ( 47 )


    In the course of the journey across the state of Iowa, in the year 1846, it so happened that a portion of the mormon church, then under the guidance of George A. Smith, one of the twelve apostles, and cousin to Joseph Smith, Jr., the fallen prophet, were camped one night in a certain place where bears were plenty. Their stock was turned out to graze, and some persons were sent out with it to guard it. Near the herd ground, a large black fat hog, weighing three or four hundred pounds, was discovered walking about. The herdsmen immediately bethought themselves that it would be well for their camp to have that hog to eat. But it being a fundamental principle of mormonism, that all the members of the church must obey their leaders, and must ascertain their counsel in all important matters before acting, they sent out one of their number to the camp to ascertain the mind of George A. Smith, their captain, upon the subject, telling him they had seen a large bristley bear, and asking his advice as to the expediency of killing him. He replied, a little fresh meat would revive their spirits. The hint was understood. The had killed bristley bears, or bears with bristles, before. In a short time, several persons, having put their knives in readiness for the occasion, started to accompany the messenger who had brought the news. Presently, all reached the place where the animal had been seen. A Mr. Biley, who had come out with them, but who had not as yet learnt as much as some of the rest of the company respecting the mysterious ways of this strange people, remarked that the animal was not a bear. The messenger replied that it was a squealing bear.
     
    They killed it and dressed it, taking off the skin, because they could not conveniently scald it. They had no effectual means of concealing the skin, hair and entrails, except by burning them up. If they should bury them, they might be dug up by dogs, wolves or other animals, and thus expose their doings. Accordingly they took them to the camp and buried them up in their fires, to be there consumed. The skin, with its weighty coat of hair and huge bristles, was put into the captain's fire and covered over with coals so completely that it could not be seen. The meat was speedily divided among the different families and messes in the camp.

    But no sooner was the duty of division and putting the offals under their fires performed, than a stranger was seen wending his way towards the camp. He neared Mr. Smith's camp fire, enquiring as he approached,
     


    ( 48 )


    of they had any where in that vicinity seen a very large fat black hog, minutely describing the one they had just disposed of. The most profound ignorance respecting it was professed. Mr. George A. Smith, for the double purpose of engrossing his attention, and thus preventing him from making discoveries, and also to convert him to the mormon faith (having had a pious streak suddenly dart over him as the stranger inquired for his lost hog) commenced with much zeal to lecture him upon the great principles of mormonism. The man was astonished at such doctrine. His attention was so completely engrossed by the marvelous subject that although standing near the fire where his hog skin was being consumed, and within the limits in which his olfactories might have detected the smell of burning fresh meat, yet he made no discoveries respecting his hog. It is said Mr. Smith well nigh converted him to the mormon faith.
     
    At length the man concluded he must go in further pursuit of his lost hog. Thus ended this extraordinary mormon lecture in elucidation of the mormon system. No sooner had the stranger departed a few rods away from the camp, than irrepressible snickerings and rejoicing began to break forth audibly, regardless alike of good manners, and of the iniquity of their course. The saints were highly pleased with the deception they had triumphantly practised, and in view of the rich prize they had obtained, and which would, many a time, revive their drooping spirits. Directly hasty meals were prepared and loud thanks were offered at the different festal boards for the bounties of divine providence. -- Here was another instance of theft encouraged and sanctioned by the mormon leaders. They took property not their own and appropriated it for their own use.

    On the same journey through Iowa, a cow was stolen by the mormons from one of the inhabitants on the route, and driven on the way forty miles before the owner, being absent at the time, could return and overtake the train. His own daughter saw them ride around the cow, not far distant from the road, and drive her off. He pursued and overtook the mormons. He went into their camp, and was asked by them what his business was. He told them he was looking for his cow which he described and immediately selected out from the rest. The mormons were not willing he should take the cow away. One of them pretended he had bought her, and others swore they saw him pay the money
     


    ( 49 )


    for her. But he told them he knew his own cow, and was ready to die, if necessary, in the attempt to get her. He drew out his revolver and told them it would be death to the first man who should attempt to drive back his cow. He drove her off and took her home.

    Thus, the latter day saints, as they call themselves, have not only the malignity to steal other people's property, but the dishonesty and effrontery to make efforts to retain property by perjuring themselves. What crimes will not such a people commit? They are prepared to perpetrate the most abominable enormities.
     
    In the year 1849, a bell, which belonged to the new school presbyterian church in Iowa City, was about to be removed from that place to another church. It had been purchased by subscription at an expense of nearly $1000, when hung and ready for use. This amount was obtained only by great exertion from the inhabitants of the surrounding country. On occasion of its removal, several persons, among whom were the minister and some of the officers of the church, assembled at the meeting hous