Conditions in Utah Part 1

Conditions in Utah.

by Thomas Kearns.

SPEECH OF HON. THOMAS KEARNS.

POLYGAMOUS MARRIAGES AND PLURAL COHABITATION.

The PRESIDENT pro tempore. The Chair lays before the Senate the resolution submitted by the Senator from Idaho [Mr. DUBOIS], which will be read.

The Secretary read the resolution submitted yesterday by Mr.

DUBOIS, as follows:

_Resolved_, That the Committee on the Judiciary be, and it is hereby, authorized and instructed to prepare and report to the Senate within thirty days after the beginning of the next session of Congress a joint resolution of the two Houses of Congress proposing to the several States amendments to the Const.i.tution of the United States which shall provide, in substance, for the prohibition and punishment of polygamous marriages and plural cohabitation contracted or practiced within the United States and in every place subject to the jurisdiction of the United States; and which shall, in substance, also require all persons taking office under the Const.i.tution or laws of the United States, or of any State, to take and subscribe an oath that he or she is not, and will not be, a member or adherent of any organization whatever the laws, rules, or nature of which organization require him or her to disregard his or her duty to support and maintain the Const.i.tution and laws of the United States and of the several States.

Mr. KEARNS. Mr. President, I will not permit this occasion to pa.s.s without saying, with brevity and such clearness as I can command, what it seems to me should be said by a Senator, under these circ.u.mstances, before leaving public life. Something is due to the State which has honored me; something is due to the record which I have endeavored to maintain honorably before the world and something, by way of information, is due to the Senate and the country.

Utah, the newest of the States, to me the best beloved of all the States, appears to be the only one concerning which there is a serious conflict with the country. I was not born in Utah, but I have spent all the years of my manhood there, and I love the Commonwealth and its people. In what I say there is malice toward none, and I hope to make it just to all. If the present day does not accept my statements and appreciate my motives, I can only trust that time will prove more gentle and that in the future those who care to revert to these remarks will know that they are animated purely by a hope to bring about a better understanding between Utah and this great nation.

Utah was admitted to statehood after, and because of, a long series of pledges exacted from the Mormon leaders, the like of which had never before been known in American history. Except for those pledges, the sentiment of the United States would never have a.s.sented to Utah's admission. Except for the belief on the part of Congress and the country that the extraordinary power which abides in that State would maintain these pledges, Utah would not have been admitted. There is every reason to believe that the President who signed the bill would have vetoed it if he had not been convinced that the pledges made would be kept.

THE PLEDGES.

As a citizen of the State and a witness to the events and words which const.i.tute those pledges, as a Senator of the United States, I give my word of honor to you that I believed that these pledges consisted of the following propositions:

First. That the Mormon leaders would live within the laws pertaining to plural marriage and the continued plural marriage relation, and that they would enforce this obligation upon all of their followers, under penalty of disfellowship.

Second. That the leaders of the Mormon Church would no longer exercise political sway, and that their followers would be free and would exercise their freedom in politics, in business, and in social affairs.

As a citizen and a Senator I give my word of honor to you that I believed that these pledges would be kept in the spirit in which Congress and the country accepted them, and that there would never be any violation, evasion, denial, or equivocation concerning them.

I appeal to such members of this body as were in either House of Congress during the years 1890 to 1896, if it was not their belief at that time that the foregoing were the pledges and that they would be kept; and I respectfully insist that every Senator here who was a member of either House at that time would have refused to vote for Utah's admission unless he had firmly believed as I have stated.

1. Utah, secured her statehood by a solemn compact made by the Mormon leaders in behalf of themselves and their people.

2. That compact has been broken willfully and frequently.

3. No apostle of the Mormon Church has publicly protested against that violation.

I know the gravity of the utterances that I have just made. I know what are the probable consequences to myself. But I have pondered long and earnestly upon the subject and have come to the conclusion that duty to the innocent people of my State and that obligation to the Senate and the country require that I shall clearly define my att.i.tude.

RELIGION NOT INVOLVED.

This is no quarrel with religion. This is no a.s.sault upon any man's faith. This is rather the reverence toward the inherent right of all men to believe as they please, which separates religious faith from irreligious practice. The Mormon people have a system of their own, somewhat complex, and gathered from the mysticisms of all the ages. It does not appeal to most men; but in its purely theological domain it is theirs, and I respect it as their religion and them as its believers.

The trouble arises now, as it has frequently arisen in the past, from the fact that some of the accidental leaders of the movement since the first zealot founder have sought to make of this religion not only a system of morals, sometimes quite original in themselves, but also a system of social relation, a system of finance, a system of commerce, and a system of politics.

THE SOCIAL ASPECT.

I dismiss the religion with my profound respect; if it can comfort them, I would not, if I could, disturb it. Coming to the social aspect of the society, it is apparent that the great founder sought first to establish equality among men, and then to draw from those equal ranks a special cla.s.s, who were permitted to practice polygamy and to whom special privileges were accorded in their a.s.sociation with the consecrated temples and the administration of mystic ordinances therein. The polygamous group, or cult as it may be called, soon became the ruling factor in the organization; and it may be observed that ever since the founding of the church almost every man of prominence in the community has belonged to this order. It was so in the time of the martyrs, Joseph and Hyrum Smith, who were killed at Carthage jail in Illinois, and both of whom were polygamists, although it was denied at the time. There were living until recently, and perhaps there are living now, women who testified that they were married in polygamy to one or the other of these two men, Joseph having the larger number. It has been so ever since and is so to-day that nearly every man of the governing cla.s.s has been or is a polygamist.

Brigham Young succeeded Joseph Smith, and he set up a kind of kingly rulership, not unbecoming to a man of his vast empire-building power.

The Mormons have been taught to revere Joseph Smith as a direct prophet from G.o.d. He saw the face of the All Father. He held communion with the Son. The Holy Ghost was his constant companion. He settled every question, however trivial, by revelation from Almighty G.o.d. But Brigham was different. While claiming a divine right of leadership, he worked out his great mission by palpable and material means. I do not know that he ever pretended to have received a revelation from the time that he left Nauvoo until he reached the sh.o.r.es of the Dead Sea, nor through all the thirty years of his leadership there. He seemed to regard his people as children who had to be led through their serious calamities by holding out to them the glittering thought of divine guardianship. So firmly did Brigham establish the social order in Utah that all of the people were equal, except the governing body. This may be said to consist of the president and his two counsellors, they three const.i.tuting the first presidency; the twelve apostles; the presiding bishopric, consisting of three men, the chief bishops of the church but much lower in rank than the apostles; the seven presidents of seventies, who are, under the apostles, the subordinate head of the missionary service of the church; and the presiding patriarch. These altogether const.i.tute a body of twenty-six men. There are local authorities in the different stakes of Zion, as they are called, corresponding to counties in a State, but with these it is not necessary to deal.

Practically all of these men under Brigham Young were polygamists. They const.i.tuted what one of their number once called the "elite cla.s.s" of the community. To attain this rank one usually had to show ability, and attaining the rank he was quite certain to enter into or extend his already existing plural-marriage relations. These rulers were looked upon with great reverence. Brigham Young, besides being a prophet of G.o.d, as they believed, had led them through the greatest march of the ages. His nod became almost superhuman in its significance. His frown was as terrible to them as the wrath of G.o.d. He upheld all the members of the polygamistic and governing cla.s.s by his favoritism toward them.

He supremely, and they subordinately, ruled the community as if they were a king and a house of peers, with no house of commons. Not elsewhere in the United States, and not in any foreign country where civilization dwells, has there been such a complete mastery of man over modern men. The subordinates and the ma.s.s would perform the slightest will of Brigham Young. When he was not present the ma.s.s would perform the will of any of the subordinates speaking in his name. Below this privileged cla.s.s stood the common ma.s.s. It had its various gradations of t.i.tle, but, with the exception of rare instances of personal power, there was equality in the ma.s.s. For instance, as business was a part of their system, the local religious authority in some remote part might be the business subordinate of some other man of less ecclesiastical rank, with the result that this peculiar intermingling kept them all practically upon one level of social order; and the man who made adobes under the hot sun of the desert through all the week might still be the religious superior of the richest man in the local community, and they met on terms of equality and friendship. Their children might intermarry, the difference in wealth being countervailed by a difference in ecclesiastical authority.

It was a strange social system, this, with Brigham Young and his coterie of advisers, to the number of twenty-six, standing at the head, self-perpetuating, the chief being able to select constantly to fill the ranks as they might be depleted by death; and all these ruling over one solid ma.s.s of equal caste who thought that the rulers were animated by divine revelation, holding the right to govern in all things on earth and with authority extending into heaven.

So firmly intrenched was their social system that when Brigham Young pa.s.sed away his various successors who came in time to his place by accident of seniority of service found ample opportunity without difficulty to perpetuate this system and to maintain their social autocracy. As the matter has appeared so fully before the country, I will not speak further of the method of succession, but will merely call to your minds that after Brigham Young came John Taylor, then Wilford Woodruff, then Lorenzo Snow, then Joseph F. Smith, the present ruler.

Under these several men the social autocracy has had its varying fortunes, but at the present time it is probably at as high a point as it ever reached under the original Joseph or under Brigham Young. The president of the church, Joseph F. Smith, affects a regal state. His home consists of a series of villas, rather handsome in design, and surrounded by such ample grounds as to afford sufficient exclusiveness.

In addition to this he has an official residence of historic character near to the office which he occupies as president. When he travels he is usually accompanied by a train of friends, who are really servitors.

When he attends social functions he appears like a ruler among his subjects. And in this respect I am not speaking of Mormon a.s.sociations alone, for there are many Gentiles in and out of Utah who seem to take delight in paying this extraordinary deference.

If I have seemed to speak at length upon this mere social phase it has not been without a definite purpose. I want you to know how this religion, claiming to recognize and secure the equality of men, immediately established and has maintained for the ma.s.s of its adherents that social equality, but has elevated a cla.s.s of its rulers to regal authority and splendor. Understanding how the chief among them has the dignity of a monarch in their social relations, you will better understand the business and political autocracy which he has been able to establish.

In all this social system each apostle has his great part. He is inseparable from it. He wields now, as does a minister at court, such part of the power as the monarch may permit him to enjoy, and it is his hope and expectation that he will outlive those who are his seniors in rank in order that he may become the ruler.

Therefore, if there be evil in this social relation as I have portrayed it, every apostle is responsible for a part of that evil. They enjoy the honors of the social cla.s.s; they help to exert the tyranny over the subjugated ma.s.s. Those of you who do me the honor to follow my remarks will realize how close is the relation between the apostles and the president, and that the apostle is a responsible part of the governing power. While I may speak of the president of the church segregated from his a.s.sociates and as the monarch, it must be understood constantly that he maintains his power by the support of the apostles, who keep the ma.s.s in order and in subjugation to his will, expressed through them.

THE BUSINESS MONOPOLY.

Whatever may have been its origin or excuse, the business power of the president of the church and of the select cla.s.s which he admits into business relations with him is now a practical monopoly, or is rapidly becoming a monopoly, of everything that he touches. I want to call your attention to the extraordinary list of worldly concerns in which this spiritual leader holds official position. The situation is more amazing when you are advised that this man came to his presidency purely by accident, namely, the death of his seniors in rank; that he had never known any business ability, and that he comes to the presidency and the directorship of the various corporations solely because he is president of the church. He is already reputed to be a wealthy man, and his statement would seem to indicate that he has large holdings in the various corporations with which he is a.s.sociated, although previous to his accession to the presidency of the church he made a kind of proud boast among his people of his poverty.

He conducts railways, street-car lines, power and light companies, coal mines, salt works, sugar factories, shoe factories, mercantile houses, drug stores, newspapers, magazines, theaters, and almost every conceivable kind of business, and in all of these, inasmuch as he is the dominant factor by virtue of his being the prophet of G.o.d, he a.s.serts indisputable sway. It is considered an evidence of deference to him, and good standing in the church, for his hundreds of thousands of followers to patronize exclusively the inst.i.tutions which he controls.

And this fact alone, without any business ability on his part, but with capable subordinate guidance for his enterprises, insures their success, and danger and possible ruin for every compet.i.tive enterprise.

Independent of these business concerns, he is in receipt of an income like unto that which a royal family derives from a national treasury.

One-tenth of all the annual earnings of all the Mormons in all the world flows to him. These funds amount to the sum of $1,000,000 annually, or 5 per cent upon $32,000,000, which is one-quarter of the entire taxable wealth of the State of Utah. It is the same as if he owned, individually, in addition to all his visible enterprises, one-quarter of all the wealth of the State and derived from it 5 per cent of income without taxation and without discount. The hopelessness of contending in a business way with this autocrat must be perfectly apparent to your minds. The original purpose of this vast t.i.the, as often stated by speakers for the church, was the maintenance of the poor, the building of meetinghouses, etc. To-day the t.i.thes are trans.m.u.ted, in the localities where they are paid, into cash, and they flow into the treasury of the head of the church. No account is made, or ever has been made, of these t.i.thes. The president expends them according to his own will and pleasure, and with no examination of his accounts, except by those few men whom he selects for that purpose and whom he rewards for their zeal and secrecy. Shortly after the settlement of the Mormon Church property question with the United States the church issued a series of bonds, amounting approximately to $1,000,000, which were taken by financial inst.i.tutions. This was probably to wipe out a debt which had acc.u.mulated during a long period of controversy with the nation. But since, and including the year 1897, which was about the time of the issue of the bonds, approximately $9,000,000 have been paid as t.i.thes.

If any of the bonds are still outstanding, it is manifestly because the president of the church desires for reasons of his own to have an existing indebtedness.

It will astound you to know that every dollar of United States money paid to any servant of the Government who is a Mormon is t.i.thed for the benefit of this monarch. Out of every $1,000 thus paid he gets $100 to swell his grandeur. This is also true of money paid out of the public treasury of the State of Utah to Mormon officials. But what is worst of all, the monarch dips into the sacred public school fund and extracts from every Mormon teacher one-tenth of his or her earnings and uses it for his unaccounted purposes; and, by means of these purposes and the power which they const.i.tute, he defies the laws of his State, the sentiment of his country, and is waging war of nullification on the public school system, so dear to the American people. No right-thinking man will oppose any person as a servant of the nation or the State or as a teacher in the public schools on account of religious faith. As I have before remarked, this is no war upon the religion of the Mormons; and I am only calling attention to the monstrous manner in which this monarch invades all the provinces of human life and endeavors to secure his rapacious ends.

In all this there is no thought on my part of opposition to voluntary gifts by individuals for religious purposes or matters connected legitimately with religion. My comment and criticism are against the tyranny which misuses a sacred name to extract from individuals the moneys which they ought not to spare from family needs, and which they do not wish to spare; my comment and criticism relate to the power of a monarch whose tyranny is so effective as that not even the moneys paid by the Government are considered the property of the Government's servant until after this monarch shall have seized his arbitrary tribute, with or without the willing a.s.sent of the victim, so that the monarch may engage the more extensively in commercial affairs, which are not a part of either religion or charity.

With an income of 5 per cent upon one-quarter of the entire a.s.sessed valuation of the State of Utah to-day, how long will it take this monarch, with his constantly increasing demands for revenue, to so absorb the productive power that he shall be receiving an income of 5 per cent upon one-half the property, and then upon all of the property of the State? This is worse than the farming of taxes under the old French Kings. Will Congress allow this awful calamity to continue?

The view which the people of the United States entertained on this subject forty years ago was shown by the act of Congress in 1802, in which a provision, directed particularly against the Mormon Church, declared that no church in a Territory of the United States should have in excess of $50,000 of wealth outside of the property used for purposes of worship. It is evident that as early as that time the pernicious effects of a system which used the name of G.o.d and the authority of religion to dominate in commerce and finance were fully recognized.

This immense t.i.thing fund is gathered directly from Mormons, but the burden falls in some degree upon Gentiles also. Gentiles are in business and suffer by compet.i.tion with t.i.the-supported business enterprises.

Gentiles are large employers of Mormon labor; and as that labor must pay one-tenth of its earnings to support compet.i.tive concerns, the Gentile employer must pay, indirectly at least, the t.i.the which may be utilized to compete with, and even ruin, him in business.