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Utah (Utah, United States) (search for this): chapter 20
ied to introduce these principles of the sacred race, as well as to diffuse a knowledge of their personal god, their government by seers, their cure of maladies by spells and charms. He failed on the domestic side. Even in his house, a Gentile feeling burned against the introduction of second wives; and sisters who pretend to have been the sealed spouses of Joseph, own that they had to undergo the rite in secret, and accept their wifehood in a mystic sense. But when the saints arrived in Utah, where, surrounded by the Indian wigwams, they were free to carry out their principles, they proclaimed the Indian doctrine of plurality of wives. Were they not gathered into Zion? Were not the sons of Laman living in the Valley, each with his two or three squaws, according to the ancient and celestial rule? That day, I wrote in New America, the Red men and the White men made with each other an unwritten covenant, for the Shoshone had at length found a brother in the Pale-face, and th
Illinois (Illinois, United States) (search for this): chapter 20
y marry three or four sisters, an aunt and her niece, a mother and her child. Big Elk and Pied Riche saw in Brigham Young, what Red Cloud and Black Hawk still see — a White brother, whose big chief and medicine man, Joseph Smith, was shot in Illinois for asserting that the Red-skins are of sacred race, no less than for preaching the Red doctrines of common property and plurality of wives. Brigham Young, on the other side, regards the Red-skins, like his leader Joseph Smith, as a peculiar peustody, not knowing what they hold, ancient and celestial traditions. Some of these old and sacred traditions existed among the Indians of Vermont and New York, in which countries Joseph Smith resided in his youth, as well as in the prairies of Illinois, where his system put on its final shape. These Indians held their lands in common, kept as many squaws as they could louse, and sought for blood atonements in their feuds. Smith tried to introduce these principles of the sacred race, as well
Vermont (Vermont, United States) (search for this): chapter 20
hief and medicine man, Joseph Smith, was shot in Illinois for asserting that the Red-skins are of sacred race, no less than for preaching the Red doctrines of common property and plurality of wives. Brigham Young, on the other side, regards the Red-skins, like his leader Joseph Smith, as a peculiar people, chosen though chastised, and holding in their custody, not knowing what they hold, ancient and celestial traditions. Some of these old and sacred traditions existed among the Indians of Vermont and New York, in which countries Joseph Smith resided in his youth, as well as in the prairies of Illinois, where his system put on its final shape. These Indians held their lands in common, kept as many squaws as they could louse, and sought for blood atonements in their feuds. Smith tried to introduce these principles of the sacred race, as well as to diffuse a knowledge of their personal god, their government by seers, their cure of maladies by spells and charms. He failed on the do
Platte River (Missouri, United States) (search for this): chapter 20
. To seal this family compact with the Indians, another revelation declared that in the great day of the Lord, the Lamanites were to blossom as the rose, Zion to flourish on the hills, and both the ancient tribes and the modern saints were to assemble in an appointed place. What marvel, then, that ever since the Mormons crossed into Big Elk's country, they have been received as friends, that the Pottawattamies gave them the free use of their soil, that the Sioux allowed them to pass the Platte River, that the Shoshones let them cut down timber, that the Utes assisted them to bring water from the mountain creeks? For good and ill, the hunters and the saints live as neighbours and brethren; leaning on each other for support against a common foe. Utes and Shoshones have been baptised. Others are content with living on Mormon principles. Not a few Mormon missionaries have taken squaws into their tents. In certain deeds of violence, such as the Mountain Meadow massacre, and the all
Shaqqa (Syria) (search for this): chapter 20
our or five commissions have sat on the Mountain Meadow massacre, yet no one can say whether Kanosh, the Ute chief, or Colonel Dame, the Mormon bishop, was the man most to blame. All witnesses in the case describe the slayers as Indians, or as painted like Indians, or as dressed like Indians. Kanosh was a Mormon elder; and there is something of the Ute in Colonel Dame. Nine years ago I wrote of these saints: Hints for their system of government may have been found nearer home than Hauran, in less respectable quarters than the Bible; the Shoshone wigwam could have supplied the Saints with a nearer model of a plural household than the patriarch's tent. . . . The saints go much beyond Abram; and I for one am inclined to think that they have found their type of domestic life in the Indian wigwam rather than in the patriarch's tent. Like the Ute, a Mormon may have as many wives as he can feed, like the Mandan he may marry three or four sisters, an aunt and her niece, a mother a
Salt Lake (Utah, United States) (search for this): chapter 20
n-twentieths of the territory, says Daniel Wells, mayor of the city, still belonging to the Saints. Yet every one must see that a Gentile feeling, hostile to the Mormon theory of domestic life, begins to reign in store and street, in mart and bank. A Gentile banker may not seem so great a personage as a Mormon bishop, yet this bishop's daughters cannot be prevented from turning their eyes in female envy on that banker's wife. The Gentile lady is more richly dight than any other woman at Salt Lake. The Mormon ladies wish to dress like her. Riches are entering into strife with grace, and fashion is pushing sanctity to the wall. In other days plurality was a rage. You heard of nothing else. Ladies affected to be smitten by the spell, and boasted of bringing in new Hagars to their lords. To have a plural household was a sign of perfect faith and walking in the highest light. To be a member of the Church, and yet refrain from sealing wife on wife, was a discredit to the priesth
Israel (Israel) (search for this): chapter 20
Chapter 20: White Indians. Before the Mormons came into these mountains, they were known as friends of the Red men, and were called in mockery the White Indians. They professed to have solved the mystery, so puzzling to linguists and ethnologists, of the origin of the Indian tribes. On evidence supplied to them by angels, they asserted that the Red men are sons of Laman, remnants of the lost tribes of Israel, and objects of God's pecular care. Giving the Indians a great place in history, the Mormons stamped them as a people who will rise again and make a glorious figure in the world. They professed to have copies of ancient Indian books. A history of these Indians was their holy scripture, and they preached a religion racy of the Indian soil, in which Redskin chiefs and prophets were to play a part. Missions had been sent out to these lost tribes and families; missions of the First Witness and of the First Apostle. A revelation had been published, announcing that Zion w
Santa Clara (California, United States) (search for this): chapter 20
anged in many ways, from dress and manner upwards into modes of thought. In other times, the Church was all in all. Brigham was king and pope; the Twelve were princes of the blood. A bishop was a peer. Not to be an elder was to live outside the court. A Gentile was of less account in Main Street than a Sioux or Snake, who kept, although in darkness, some traditions of a sacred code. A railway train has done it all. The change in Zion, since the railway opened, is like that from Santa Clara under the Franciscan friars to that of Denver under Bob Wilson and the young Norse gods. Much evil pours into the town, as well as good; the sharper and his female partner coming with the teacher and divine; the people who open hells and grogshops treading on the heels of those who open colleges and schools. Everyone is free to come. As yet, the Saints retain possession of the real estate; no less than seven-eighths of the city, nineteen-twentieths of the territory, says Daniel Wells,
Bob Wilson (search for this): chapter 20
thought. In other times, the Church was all in all. Brigham was king and pope; the Twelve were princes of the blood. A bishop was a peer. Not to be an elder was to live outside the court. A Gentile was of less account in Main Street than a Sioux or Snake, who kept, although in darkness, some traditions of a sacred code. A railway train has done it all. The change in Zion, since the railway opened, is like that from Santa Clara under the Franciscan friars to that of Denver under Bob Wilson and the young Norse gods. Much evil pours into the town, as well as good; the sharper and his female partner coming with the teacher and divine; the people who open hells and grogshops treading on the heels of those who open colleges and schools. Everyone is free to come. As yet, the Saints retain possession of the real estate; no less than seven-eighths of the city, nineteen-twentieths of the territory, says Daniel Wells, mayor of the city, still belonging to the Saints. Yet every one
s into modes of thought. In other times, the Church was all in all. Brigham was king and pope; the Twelve were princes of the blood. A bishop was a peer. Not to be an elder was to live outside the court. A Gentile was of less account in Main Street than a Sioux or Snake, who kept, although in darkness, some traditions of a sacred code. A railway train has done it all. The change in Zion, since the railway opened, is like that from Santa Clara under the Franciscan friars to that of Denver under Bob Wilson and the young Norse gods. Much evil pours into the town, as well as good; the sharper and his female partner coming with the teacher and divine; the people who open hells and grogshops treading on the heels of those who open colleges and schools. Everyone is free to come. As yet, the Saints retain possession of the real estate; no less than seven-eighths of the city, nineteen-twentieths of the territory, says Daniel Wells, mayor of the city, still belonging to the Saints.
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