USA > Utah > History of Utah > Part 51
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53 | Part 54 | Part 55 | Part 56 | Part 57 | Part 58 | Part 59 | Part 60 | Part 61 | Part 62 | Part 63 | Part 64 | Part 65 | Part 66 | Part 67
The freight that could not be taken along was left at Devil's Gate, with twenty men to guard it during the winter, in charge of Daniel W. Jones, assisted by Thomas M. Alex- ander and Ben Hampton, of the relief party. The remaining seventeen men were chosen from the emigrant companies. These twenty men had a hard time of it before they were relieved the next summer.
The passage of the Sweetwater at this point was a severe operation to many of the company. It was the last ford that the emigrants waded over. The water was not less than two feet deep, perhaps a little more in the deepest parts, but it was intensely cold. The ice was three or four inches thick, and the bottom of the river muddy or sandy. I forget exactly how wide the stream was there, but I think thirty or forty yards. It seemed a good deal wider than that to those who pulled their hand-carts through it. Before the crossing was completed, the shades of evening were closing around, and, as everybody knows, that is the coldest hour of the twenty-four, or at least it seems to be so, in a frosty time. The teams and wagons and hand-carts and some of the men forded the river. David P. Kimball, George W. Grant, Stephen Taylor and C. Allen Huntington waded the river, helping the handcarts through and carrying the women and children and some of the
563
HISTORY OF UTAH.
weaker of the men over. In the rear part of the company two men were pulling one of the hand-carts, assisted by one or two women, for the women pulled as well as the men all the way, so long as the hand-carts lasted. When the cart arrived at the bank of the river, one of these men, who was much worn down, asked, in a plaintive tone, "Have we got to go across there ?" On being answered yes, he was so much affected that he was completely overcome. That was the last strain. His fortitude and manhood gave way. He exclaimed, "Oh dear ! I can't go through that," and burst into tears. His wife, who was by his side, had the stouter heart of the two at that juncture, and she said soothingly, "Don't cry, Jimmy. I'll pull the hand-cart for you." * While in the river the sharp cakes of floating ice below the surface of the water struck against the bare shins of the emigrant, inflicting wounds, which never healed until he arrived at Salt Lake, and the dark scars of which he bears to this day.
The hand-cart company rested in Martin's Ravine two or three or more days. Though under the shelter of the northern mountains, it was a cold place. One night the gusty wind blew over a number of the tents, and it was with difficulty some of the emigrants could keep from freezing. One afternoon Captain Martin and two or three other men started to go from the camp to Devil's Gate, but a snow storm came on and they mistook their bearings and lost their way. After wandering about for several hours, they came near perishing. In their exigency they endeavored to make a fire to warm themselves. They gathered some cedar twigs and struck match after match to light them, but in vain. At length, with their last match and the aid of portions of their body linen, they succeeded in starting a fire. This was seen from the hand-cart camp, from which, after all their anxious and weary wanderings, they were only about half a mile distant. Help soon came to the benighted wanderers and the "boys " carried Captain Martin, who was nearly exhausted, back to camp. By this time there was a sufficiency of wagons to take in most if not all of the baggage of the company, and to carry some of the people. It was a trying time that day in leaving the ravine. One perplexing difficulty was to determine who should ride, for many must still walk, though, as far as I recollect, and certainly for most of the company, the cart pulling occupation was gone. There was considerable crying of women and children, and perhaps of a few of the men, whom the wagons could not accommodate with a ride. One of the relief party remarked that in all the mobbings and drivings of the Mormons he had seen nothing like it. C. H. Wheelock could scarcely refrain from shedding tears, and he declared that he would willingly give his own life if that would save the lives of the emigrants, After a time a start was effected and the marchi was re-commenced along the valley of the Sweetwater toward the setting sun.
While on the Sweetwater, Eph. Hanks was met one day. He had left his wagon behind him and come on alone on horseback, and had managed to kill a buffalo. Some others of the relief parties, further this way, had come to the conclusion that the rear companies of the cmigration had perished in the snow. But Eph. was determined to go along, even though alone, and sce for himself. William H. Kimball left Salt Lake again, November 11th, with Hosea Stout, James Ferguson and Joseph Simmons, and met the hand-cart company four miles beyond the first station on the Sweetwater. By this time the shoes of many of the emigrants had "given out," and that was no journey for shoeless men, women and children to make at such a season of the year, and trudge it on foot.
564
HISTORY OF UTAH.
As the emigrants proceeded on their terrible journey, there was no appreciable mitigation of the piercing wintry cold, but its intensity rather increased. The Rocky Ridge and the South Pass were crossed on the 18th of November, a bitterly cold day, The snow fell fast and the wind blew piercingly from the north. For several days the company had been meeting more relief teams, which had been urged on by the Joseph A. Young express, and as the company was crossing the South Pass, there was a sufficiency of wagons, for the first time, to carry all the people, and thenceforth the traveling was more rapid.
On the 21st the company camped at Green River, on the 22nd near the junction of Ham's and Black's forks, on the 23rd at Bridger, on the 24th in the cedars at the Muddy, where good fires were had, and on the 25th at Bear River. The next camp. on the 26th, was in a small canyon running out of the north side of Echo Canyon, a few miles above the month of the latter. Here a birth took place, and one of the relief party generously contributed part of his under linen to clothe the little stranger. The mother did quite as well as could have been expected, considering the unpropitious circumstances. The little newcomer also did well, and was named Echo, in honor of the place of lier nativity.
On the 27th the company camped on the Weber, on the 28th on East Canyon Creek, and on the 29th the Big Mountain was crossed. At a spring here, Feramorz Little, Joseph A. Young, his brother Brigham and others, who had been busy in keeping the roads broken in that vicinity, had their camp. About this time the relief wagons numbered 104. On the same day the company crossed over the Little Mountain, or part of it, and camped at the head of Emigration Canyon, and on Sunday the 30th passed down the latter canyon and arrived in the city about noon.
Two wagon companies were still behind. Isaac Bullock and all the men at Fort Supply, on Green River, went to the assistance of the wagon companies, taking all the oxen, down to the 2-year-olds, in the settlement. On the 2nd of December, sixty horse and mule teams, mostly two span, with provisions and forage, left this city to fetch in the wagon companies, which arrived here by detachments. It has been stated that they were all in, excepting a few persons who tarried at Fort Supply, by the 16th of December. Perhaps most of them were, but individuals who were there affirm that some of the wagons were arriving during most of the remainder of the month.
Many besides those who went to the rescue of these companies would gladly have gone had it been their privilege. None were more anxious in this respect, for none felt more keenly for the sufferings of the unfortunate emigrants, than President Franklin D. Richards, under whose administration in the British Isles the hand-cart pro- ject had been inaugurated. He had arrived home only three days before the relief parties set out. He desired to accompany them and made all preparations to that end, but was called to assist President Jedediah M. Grant and other Elders who were just then arduously
julyrunt
565
HISTORY OF UTAH.
engaged in carrying on what is known in Mormon history as "The Reformation." Had it not been for this, Apostle Richards would have returned to meet the hand-carts, and it is not saying too much, to those who know the man and his great sorrow at the disaster which befell his brethren and sisters on the plains, that could his own life have averted the terrible calamity which overtook them, it would willingly have been given.
The Reformation was a great spiritual movement, similar in some respects to a religious revival ; though not designed to make proselytes, but rather to call to repentance and a renewal of cove- nants such of the Saints as had become careless and sinful. Pride, covetousness, contention, physical and moral uncleanness were the sins that the people were exhorted to put away. The First Presi- dency, the Apostles, Bishops and leading Elders all engaged in the reform movement, which swept like a mighty tidal wave through- out the Church, not only in Utah, but in other parts of the nation, and even to foreign lands. It was characterized by great enthusiasm, and of course by some fanaticism, but was productive, no doubt, of much good. It began in September, 1856, and continued through the winter and into the spring and summer following.
December 1st, 1856, witnessed the death of Jedediah M. Grant, Mayor of Salt Lake City, Major-General in the Nauvoo Legion, and one of the First Presidency of the Mormon Church. His demise was superinduced by his zealous and arduous labors in the Reformation. He virtually gave his life to that cause. Preaching, baptizing, exhort- ing from morning until night, day after day, depriving himself of needed rest in order to fulfill what he deemed a divine mission, he strove beyond his strength and finally succumbed; wearing out his life, not with dissipation, like many who are supposed to die simply from over-work. but through his great zeal to promote the spiritual welfare of his people. Jedediah M. Grant was born at Windsor, Broome County, New York, on the 21st of February, 1816. He therefore had not attained his forty-first year when summoned to his final rest. Yet he had lived a long life ; for as the poet declares :
566
HISTORY OF UTAH.
"We live in deeds, not years ; in thoughts, not breaths ; In feelings, not in figures on a dial."
We will not at this time give an extended biography of one who was beloved and respected wherever known as a brave, virtuous and upright man. His name will ever be a synonym for courage, candor and integrity. Talented, though like most of his compeers but little educated, he filled with high credit various eminent stations and died lamented by the whole community.
A. O. Smoot
567
HISTORY OF UTAH.
CHAPTER. XXVIII. 1856-1857.
THE UTAH EXPEDITION-BUCHANAN'S BLUNDER-SOME OF THE CAUSES WHICH LED TO IT-AN HISTORIC REVIEW -- THE MAGRAW LETTER-JUDGE DRUMMOND'S CHARGES-CLERK BOL - TON'S REPLY-INDIAN AGENT TWISS AND HIS COMPLAINT-THE B. Y. EXPRESS CARRYING COMPANY-THE REAL REASON WHY THE TROOPS WERE SENT TO UTAH-SECRETARY FLOYD AND HIS RECORD-MORMONDOM SACRIFICED TO FAVOR SECESSION-BLAINE ON BUCHANAN'S CABINET-GENERAL SCOTT'S INSTRUCTIONS TO THE ARMY-FERAMORZ LITTLE AND THE NEW YORK HERALD-THE EXPEDITION STARTS WESTWARD-MAYOR SMOOT BRINGS THE NEWS TO UTAH.
UR narrative now enters upon one of the most interesting and important periods of Utah history,-a period covering what is popularly or locally known as the Echo Canyon war. It also became famous as "Buchanan's blunder," and by that allitera- tive and appropriate appellation will probably pass into history.
Referring to this event in a former chapter, it was stated that the full truth concerning it had never yet been told. We apprehend that it never will be until the time when all hidden things shall be known, when the world's real history shall be revealed, as written by the pen of the recording angel. Most of those who have mentioned in their writings the Echo Canyon episode-we refer particularly to national historians-have seemed afraid to tell the truth, even in part, respecting an event generally deemed discreditable to the United States government, or at least to the administration then in power. A brief allusion to a rebellion in Utah, the sending of troops to put down the alleged insurrection, and the issuance of a pardon by the President to the "turbulent and treasonable Mormons," is about all that such writers have cared to say in relation to the matter. Their apparent desire has been, not
568
HISTORY OF UTAH.
to enlighten the reader, but to get over the ground and away from the subject as rapidly as possible.
Some day, however, there will arise a historian, one of national, perhaps world-wide repute, who will have the courage to dwell upon this theme, and tell the truth, so far as it can be told, regardless of consequences. The world will then learn-what has already been written, though apparently in vain-that there was no rebellion in Utah, that the sending of those troops was entirely unnecessary, and the President's pardon not only superfluous, but a mere political makeshift, to cover up a gross official blunder. Had such not been the case, the Mormons would have been held to answer for their "treason and rebellion," instead of receiving an unsolicited pardon from the Chief Executive; especially after going so far as to burn. as they undoubtedly did, government wagon trains loaded with supplies for the troops then invading Utah.
We repeat that our national historians have seemed afraid to tell the truth, even in part, concerning the Utah Expedition. And yet it is only a part that could be told, owing to the fact that the persons chiefly responsible in the premises have taken care to cover up the tracks which would probably lead to their deeper disgrace and infamy. We use the comparative adjective "deeper," because, as shall be shown, disgrace and infamy were positively their portion.
Suspicion, however, is a sleuth-hound, and aided by the slight scent of the vanished fact remaining above ground, may yet unearth the fox, and bring to light the whole matter, even before that inevitable hour when all secrets shall be revealed and all hidden things made known. Till then, history must be content with what it has, including the half truth regarding that military fiasco best known as "Buchanan's blunder." To tell, so far as may be told. how and why that blunder was made, is now the author's aim. A brief review of local annals will first be necessary.
The reader is aware that from the beginning of Utah's history, even from before the organization of the Territory, there have existed within her borders two distinct elements of society, namely :
569
HISTORY OF UTAH.
Mormons and non-Mormons, the former always greatly predominat- ing. A few of the latter came with the pioneers and immigrants of 1847, having relatives or friends in the Church, to whom they were attached, and with whom, while not sharing their religious views, they desired to dwell. To this the Mormon leaders, in spite of their alleged intolerance toward those not of their faith, did not object, but actually included some of these friendly Gentiles-as non-Mormons are commonly called by the Saints-in the pioneer band led by the Apostles to the mountains. Of course it was because they were friendly that they were invited to form part of that expedition. It could hardly be expected that the Saints, then fleeing from their enemies, would take any of those enemies along with them, if they could possibly avoid it. Friendly these non-Mormon pioneers remained, and consequently continued, with most of their class who immediately followed with the main body of the Church, to dwell at peace with their neighbors, by whom they were highly esteemed.
Utah's non-Mormon population was materially increased by the advent of the gold-hunters in 1849, many of whom, though they had set out in the first place for California, went no farther than Salt Lake Valley. Some, as seen, became Mormons, while others, liking the place and the people, by whom they had been kindly received, resolved to make their home here. ' They did so, engaging in business pursuits of various kinds, though not identifying them- selves in a religious way with the great majority of the community. A few of them were merchants, almost the first that Utah had, and as a rule their relations with the people, who appreciated the worth of these commercial men as a factor in the development of the country, were as pleasant as they were mutually profitable. These Gentiles treated the Mormons, their civil rulers, with respect, not arrogating to themselves, as some did later, an intellectual, moral and social superiority, and they by the Saints were equally well esteemed. If there were exceptions to this rule, they were only such as might exist anywhere, either in mixed or homogeneous communities.
Politics were not then a disturbing element. The Saints being 37-VOL. 1.
570
HISTORY OF UTAH.
in the overwhelming majority, controlled all the offices, and the Gentiles, who were not here for political purposes, seemed perfectly willing that they should. So long as peace and justice prevailed,- and that they did prevail many reliable non-Mormons have testified, -and good and honest government was assured, it mattered little to them who held the reins of authority. Besides, these Gentiles doubtless argued, why should not the Mormons hold the offices, they being not only the founders of the commonwealth, but the vast majority of the resident population? Who had a better right to rule? The Utah laws were strict, especially against whiskey-selling and kindred evils ; but happily most of the Gentiles, like the Mormons, had no use for such things. Unlike their neighbors in the Cali- fornia mining camps, they did not want saloons, gaming houses and brothels, and it was just as well that they did not, for the Mormons would not have tolerated them. Marriage was popular with the Saints, even to plural marriage; but prostitution they would not permit. As to the religion of the Saints, particularly the polygamic practice, the Gentiles did not believe in it, nor admire it. But neither did they deem it their duty to interfere in the affairs of their neighbors, the pioneers and colonists, who had turned their backs upon civilization and come a thousand miles into the wilderness that they might practice their religion unmolested. Besides, had they not kindly welcomed these "outsiders" to their mountain home, having first made it possible, by killing the snakes, subduing the savages, and redeeming the desert, for them to reside here in peace and com- fort and carry on their various vocations with success and profit ? Again, the Saints at that time were almost the sole patrons of the Gentile merchants and business men of Utah. However much they disliked Mormonism, they were in no mood to "quarrel with their bread and butter."
To contact and association with such persons the Mormons were never averse. But they always dreaded, and had good reason to dread, the coming among them of another class-political tricksters, trife-breeders, rum-sellers and lechers ; especially if they came in
571
HISTORY OF UTAH.
sufficient numbers to secure the ascendancy, seize the reins of government, subvert good order and morality, bind heavy burdens of taxation upon the people, bankrupt the community and bring it into political and financial bondage. That class of Gentiles were never welcome in Utah. They were not molested, however, when they began to come, but were socially ostracized, "let severely alone," unless they broke the laws of the community. How the better class of Gentiles who passed through or took up their residence in Utah were treated, such fair and truthful witnesses as Stansbury, Gun- nison and many other non-Mormons have testified.
With the setting up of the Territorial government and the coming of Judge Brocchus and his associates to hold office in Utah, the long and bitter local feud between Mormons and Gentiles seems to have begun. Sides were not taken immediately, neither has the ill-feeling between the two classes been constant since that time. But the seeds of dissension were probably then sown. Anti-Mormon writers would have it appear that one of the original causes of ill- feeling and division was a lack of respect on the part of the Mormons for the Federal officials. But this ground is not tenable. Judge Brocchus himself admitted that they were received and treated with marked kindness and courtesy. Hateful to every true American as is the Territorial system,-subverting as it does the great democratic doctrine of local self-government, by sending officials from one part of the Republic to sway power and authority over another part whose citizens have had no voice in their selection,-the Saints, grateful to get any form of civil government from Congress, and thrice grateful that the Governor and several other officials had been chosen from the ranks of actual residents of the Territory, were in no mood, even if they had been unpatriotic enough, to show disrespect to the President's Gentile appointees. The ill-feeling created so soon after their arrival was caused by themselves; a fact conceded by most non-Mormon writers whose pens have touched the subject. The story of Judge Brocchus has already been told. Disappointed at not being chosen by the citizens of Utah their delegate to Congress, and
572
HISTORY OF UTAH.
angry at not receiving from them the perquisites he seems to have expected, he sought occasion to create a breach between himself and the people to whom he had been sent as a dispenser of justice clothed in the ermine of Federal authority. While having an undoubted right to his opinion respecting the marital relations of the small per- centage of Mormons who were practicing polygamy, and had there been a law against the practice, the unquestionable right to have sat in judgment upon transgressors brought before him, he had no right to insult the Mormon people, by calling in question their morals, which, as he virtually admitted, were so far superior to his own that he had not found a lewd woman in all Utah to consort with, while contemplating the alleged lack of virtue in his betters.
Just how many of the local Gentiles sided with Judge Brocchus, we cannot say. Doubtless there were others than his colleagues, Brandebury, Harris and Day, who sympathized with his course, but we venture to say they were not numerous. Most of the resident non-Mormons were probably as much disgusted at his conduct as the heads of the Government to whom the runaway officials reported; particularly with that portion of their complaint, giving as one reason why they could not reside in Utah, that "polygamy monopolized all the women." Still their charges of Mormon disloyalty, to which credence had already been given, and of the dominating tyranny of the Mormon Priesthood, which, with polygamy, have always been popular war-cries against the Saints, doubtless found lodgment in the hearts and minds of many, and served to increase throughout the nation the already existing prejudice against the Mormons. Thus was the way paved for events that were to follow.
The Federal officials and non-Mormons generally, who have come to Utah since that time, have usually been of two classes,- friends and enemies to the great majority of the people. Most of them have been prejudiced against the Saints even before coming among them. Some who at first were friendly have turned against them after their arrival, and others, once thoroughly embittered, have had their views much modified after surveying the local
573
HISTORY OF UTAH.
situation and sojourning for a short time in the Territory. Some of these have embraced the Mormon faith. Why there should be this diversity in conduct is left to the reader to surmise. It suffices us to know that sincerity and disinterestedness, as well as selfishness and hypocrisy have at times been manifested by individuals of all classes.
As a rule the Federal officials sent to Utah have not been a superior class of men. Many of them have been broken down politic- ians, unfit for honorable service, but rewarded for some half or wholly dishonorable deed in the interests of men of influence, by an appointment to office in this distant Territory. Others, not so bad, have owed their appointments to kinship or friendship with persons in power. Others still have been men of character and ability, in every way worthy of the honors placed upon them and the positions given them to fill. This is true of men of both classes,-those whom the Saints have looked upon as enemies, and those whom they have regarded as friends. Some, the most unrelenting in their opposition to the Mormons have still been respected by them, and that very properly, as sincere and upright men, who, having adopted the mistaken notion that Mormonism was a system of lust and treason, a menace to the Christian or monogamic home, and to American institutions in general, have deemed it a patriotic and even a religious duty to do all in their power to extirpate it. This class have been both official and unofficial. On the other hand, the Mormons, with equal propriety, have considered some who have fought them and their religion as men of no principle whatever, -- mere rogues and hypocrites, masking for personal ends as patriots and reformers. This class have also been official and unofficial. These sincere and pseudo patriots, these real and sham reformers have at times united, with all the Gentiles, and made common cause against Mormonism. Hand in hand with them have been found many seceders from that faith, some moral and reputable men, others immoral and disreputable, and most of them bitter and unforgiving, as apostates generally are. Thus while some have opposed the Saints on principle, from feelings of patriotism or religious zeal,
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.