Out of the lawless condition of the Mormon flock, as we have thus seen it pictured, and out of this radical view of the proper punishment of offenders, resulted, in 1856, that remarkable movement still known in Mormondon as "The Reformation "--a movement that has been characterized by one writer as "a reign of l.u.s.t and fanatical fury unequalled since the Dark Ages," and by another as "a fanaticism at once blind, dangerous, and terrible." During its continuance the religious zealot, the amorous priest, the jealous lover, the man covetous of worldly goods, and the framers of the church policy, from acknowledged Apostle to secret Danite, all had their own way. "Were I counsel for a Mormon on trial for a crime committed at the time under consideration, I should plead wholesale insanity," said J. H. Beadle. It was during this period that that system was perfected under which the life of no man,--or company of men,--against whom the wrath of the church was directed, was of any value; no household was safe from the l.u.s.t of any aged elder; no person once in the valley could leave it alive against the church"s consent.

The active agent in starting "The Reformation" was the inventor of "blood atonement," Jedediah M. Grant.* That his censure of a Bishop and his counsellors at Kayesville was the actual origin of the movement, as has been stated,** cannot be accepted as proven, in view of the preparation made for the era of blood, as indicated in the church discourses. Lieutenant Gunnison, for whom the Mormons in later years always a.s.serted their friendship, writing concerning his observations as early as 1852, said:--

* A correspondent of the New York Times at this date described Grant as "a tall, thin, repulsive-looking man, of acute, vigorous intellect, a thorough-paced scoundrel, and the most essential blackguard in the pulpit. He was sometimes called Brigham"s sledge hammer."

** "Rocky Mountain Saints," p. 293.

"Witnesses are seldom put on oath in the lower courts, and there is nothing known of the "law"s delay," and the quibbles whereby the ends of truth and justice may be defeated. But they have a criminal code called "The Laws of the Lord," which has been given by revelation and not promulgated, the people not being able quite to bear it, or the organization still too imperfect. It is to be put in force, however, before long, and when in vogue, all grave crimes will be punished and atoned for by cutting off the head of the offender. This regulation arises from the fact that without shedding of blood there is no remission."*

* "History of the Mormons," Book 1, Chapter X.

Gunnison"s statement furnishes indisputable proof that this legal system was so generally talked of some four years before it was put in force that it came to the ears of a non-Mormon temporary resident.

After the condemnation of the Kayesville offenders and their rebaptism, the next move was the appointment of missionaries to hold services in every ward, and the sending out of what were really confessors, appointed for every block, to inquire of all--young and old--concerning the most intimate details of their lives. The printed catechism given to these confessors was so indelicate that it was suppressed in later years. These prying inquisitors found opportunity to gain information for their superiors about any persons suspected of disloyalty, and one use they made of their visitations was to urge the younger sisters to be married to the older men, as a readier means of salvation than union with men of their own age. That there was opposition to this espionage is shown by some remarks of H. C. Kimball in the Tabernacle, in March, 1856, when he said: "I have heard some individuals saying that, if the Bishops came into their houses and opened their cupboards, they would split their heads open. THAT WOULD NOT BE A WISE OR SAFE OPERATION." *

* Journal of Discourses, Vol. III, p. 271.

Some of the information secured by the church confessional was embarra.s.sing to the leaders. At a meeting of male members in Social Hall, Young, Grant, and others denounced the sinners in scathing terms, Young ending his remarks by saying, "All you who have been guilty of committing adultery, stand up." At once more than three-quarters of those present arose.* For such confessors a way of repentance was provided through rebaptism, but the secretly accused had no such avenue opened to them.

* "A leading Bishop in Salt Lake City stated to the author that Brigham was as much appalled at this sight as was Macbeth when he beheld the woods of Birnam marching on to Dunsinane. A Bishop arose and asked if there were not some misunderstanding among the brethren concerning the question. He thought that perhaps the elders understood Brigham"s inquiry to apply to their conduct before they had thrown off the works of the devil and embraced Mormonism; but upon Brigham reiterating that it was the adultery committed since they had entered the church, the brethren to a man still stood up:"--"Rocky Mountain Saints," p. 296.

One of the first victims of the reformers was H. J. Jarvis, a reputable merchant of Salt Lake City. He was dragged over his counter one evening and thrown into the street by men who then robbed his store and defiled his household goods, giving him as the cause of the visitation the explanation that he had spoken evil of the authorities, and had invited Gentiles to supper. His two wives could not secure even a hearing from Young in his behalf.* This, however, was a minor incident.

* "Rocky Mountain Saints;" p. 297.

That Young"s rule should be objected to by some members of the church was inevitable. There were men in the valley at that early day who would rebel against such a dictatorship under any name; others--men of means--who were alarmed by the declarations about property rights, and others to whom the announcement concerning polygamy was repugnant.

When such persons gave expression to their discontent, they angered the church officers; when they indicated their purpose to leave the valley, they alarmed them. Anything like an exodus of the flock would have broken up all of Young"s plans, and have undone the scheme of immigration that had cost so much time and money. Accordingly, when this movement for "reform" began, the church let it be known that any desertion of the flock would be considered the worst form of apostasy, and that the deserter must take the consequences. To quote Brigham Young"s own words: "The moment a person decides to leave this people, he is cut off from every object that is desirable for time and eternity.

Every possession and object of affection will be taken from those who forsake the truth, and their ident.i.ty and existence will eventually cease."*

* Journal of Discourses, Vol. IV, p. 31.

The almost unbreakable hedge that surrounded the inhabitants of the valley at this time, under the system of church espionage, has formed a subject for the novelist, and has seemed to many persons, as described, a probable exaggeration. But, while Young did not narrate in his pulpit the tales of blood which his instructions gave rise to, there is testimony concerning them which leaves no reasonable doubt of their truthfulness.

CHAPTER VIII. -- SOME CHURCH-INSPIRED MURDERS

The murders committed during the "Reformation" which attracted most attention, both because of the parties concerned, the effort made by a United States judge to convict the guilty, and the confessions of the latter subsequently obtained, have been known as the Parrish, or Springville, murders. The facts concerning them may be stated fairly as follows:--

William R. Parrish was one of the most outspoken champions of the Twelve when the controversy with Rigdon occurred at Nauvoo after Smith"s death, and he accompanied the fugitives to Salt Lake Valley. One evening, early in March, 1857, a Bishop named Johnson (husband of ten wives), with two companions, called at Parrish"s house in Springville, and put to him some of the questions which the inquisitors of the day were wont to ask--if he prayed, something about his future plans, etc. It had been rumored that Parrish"s devotion to the church had cooled, and that he was planning to move with his family--a wife and six children--to California; and at a meeting in Bishop Johnson"s council house a letter had been read from Brigham Young directing them to ascertain the intention of certain "suspicious characters in the neighborhood,"* and if they should make a break and, being pursued, which he required, he "would be sorry to hear a favorable report; but the better way is to lock the stable door before the horse is stolen." This letter was over Brigham"s signature.** This letter was the real cause of the Bishop"s visit to Parrish. At a meeting about a week later, A. Durfee and G.

Potter were deputed to find out when the Parrishes proposed to leave the territory. Accordingly, Durfee got employment with Parrish, and both of them gave him the idea that they sympathized with his desire to depart.

One morning, about a week later, Parrish discovered that his horses had been stolen, and efforts to recover them were fruitless.

* "There had been public preaching in Springville to the effect that no Apostles would be allowed to leave; if they did, hog-holes in the fences would be stopped up with them. I heard these sermons."--Affidavit of Mrs. Parrish; appendix to "Speech of Hon. John Cradlebaugh".

** Confession of J. M. Stewart, one of the Bishop"s counsellors and precinct magistrate.

Meanwhile, Parrish, unsuspicious of Potter and Durfee,* was telling them of his continued plans to escape, how constantly his house was watched, and how difficult it was for him to get out the few articles required for the trip. Finally, at Parrish"s suggestion, it was arranged that he and Durfee should walk out of the village in the daytime, as the method best calculated to allay suspicion.

* Durfee"s confession, appendix to Cradlebaugh"s speech.

They carried out this plan, and when they got to a stream called Dry Creek, Parrish asked Durfee to go back to the house and bring his two sons, Beason and Orrin, to join him. When Durfee returned to the house, at about sunset, he found Potter there, and Potter set off at once for the meeting-place, ostensibly to carry some of the articles needed for the journey.

Potter met Parrish where he was waiting for Durfee"s return, and they walked down a lane to a fence corner, where a Mormon named William Bird was lying, armed with a gun. Here occurred what might be called an ill.u.s.tration of "poetic justice." In the twilight, Bird mistook his victim, and fired, killing Potter. As Bird rose and stepped forward, Parrish asked if it was he who had fired the unexpected shot. For a reply Bird drew a knife, clenched with Parrish, and, as he afterward expressed it, "worked the best he could in stabbing him." He "worked"

so well that, as afterward described by one of the men concerned in the plot,* the old man was cut all over, fifteen times in the back, as well as in the left side, the arms, and the hands. But Bird knew that his task was not completed, and, as soon as the murder of the elder Parrish was accomplished, taking his own and Potter"s gun, he again concealed himself in the fence corner, awaiting the appearance of the Parrish boys. They soon came up in company with Durfee, and Bird fired at Beason with so good aim that he dropped dead at once. Turning the weapon on Orrin, the first cap snapped, but he tried again and put a ball through Orrin"s cartridge box. The lad then ran and found refuge in the house of an uncle.

* Affidavit of J. Bartholemew before Judge Cradlebaugh.

The outcome of this crime? The arrest of ORRIN and Durfee as the murderers by a Mormon officer; a farcical hearing by a coroner"s jury, with a verdict of a.s.sa.s.sins unknown; distrusted partic.i.p.ants in the crime themselves the object of the Mormon spies and would-be a.s.sa.s.sins; the robbery of a neighbor who dared to condemn the crime; a vain appeal by Mrs. Parrish to Brigham Young, who told her he "would have stopped it had he known anything about it," and who, when she persisted in seeking another interview, had her advised to "drop it," and a failure by the widow to secure even the stolen horses. "The wife of Mr. Parrish told me," said Judge Cradlebaugh, when he charged the jury concerning this case, "that since then at times she had lived on bread and water, and still there are persons in this community riding about on those horses."

The effort to have the men concerned in this and similar crimes convicted, forms a part of the history of Judge Cradlebaugh"s judicial career after the "Mormon War," but it failed. When the grand jury would not bring in indictments, he issued bench warrants for the arrest of the accused, and sent the United States marshal, sustained by a military posse, to serve the papers. It was thus that the affidavits and confessions cited were obtained. Then followed a stampede among the residents of the Springville neighborhood, as the judge explained in his subsequent speech, in Congress, the church officials and civil officers being prominent in the flight, and, when their houses were reached, they were occupied only by many wives and many children. "I am justified,"

he told the House of Representatives, "in charging that the Mormons are guilty, and that the Mormon church is guilty, of the crimes, of murder and robbery, as taught in their books of faith."*

* "I say as a fact that there was no escape for any one that the leaders of the church in southern Utah selected as a victim.... It was a rare thing for a man to escape from the territory with all his property until after the Pacific Railroad was built through Utah."--LEE, "Mormonism Unveiled," pp. 275, 287.

Charles Nordhoff, in a Utah letter to the New York Evening Post in May, 1871, said: "A friend said to me this afternoon, "I saw a great change in Salt Lake since I was there three years ago. The place is free; the people no longer speak in whispers. Three years ago it was unsafe to speak aloud in Salt Lake City about Mormonism, and you were warned to be cautious.""

Another of the murders under this dispensation, which Judge Cradlebaugh mentioned as "peculiarly and shockingly prominent," was that of the Aikin party, in the spring of 1857. This party, consisting of six men, started east from San Francisco in May, 1857, and, falling in with a Mormon train, joined them for protection against the Indians. When they got to a safer neighborhood, the Californians pushed on ahead. Arriving in Kayesville, twenty-five miles north of Salt Lake City, they were at once arrested as federal spies, and their animals (they had an outfit worth in all, about $25,000) were put into the public corral. When their Mormon fellow-travellers arrived, they scouted the idea that the men even knew of an impending "war," and the party were told that they would be sent out of the territory. But before they started, a council, held at the call of a Bishop in Salt Lake City, decided on their death.

Four of the party were attacked in camp by their escort while asleep; two were killed at once, and two who escaped temporarily were shot while, as they supposed, being escorted back to Salt Lake City. The two others were attacked by O. P. Rockwell and some a.s.sociates near the city; one was killed outright, and the other escaped, wounded, and was shot the next day while under the escort of "Bill" Hickman, and, according to the latter, by Young"s order. *

* Brigham"s "Destroying Angel," p. 128.

A story of the escape of one man from the valley, notwithstanding elaborate plans to prevent his doing so, has been preserved, not in the testimony of repentant partic.i.p.ants in his persecution, but in his own words.*