Part 75 (1/2)
This bill pa.s.sed the Utah senate by a vote of 11 to 7, and the house by a vote of 174 to 25. The excuse offered for it by the senator who introduced it was that it would ”take away from certain agitators the opportunity to arouse periodic furors against the Mormons”; that more than half of the persons who had been polygamists had died or dissolved their polygamous relations, and that no good service could be subserved by prosecuting the remainder. This law aroused a protest throughout the country, and again the Mormon church saw that it had made a mistake, and on the 14th of March Governor H. M. Wells vetoed the bill, on grounds that may be summarized as declaring that the law would do the Mormons more harm than good. The most significant part of his message, as indicating what the Mormon authorities most dread, is contained in the following sentence: ”I have every reason to believe its enactment would be the signal for a general demand upon the national Congress for a const.i.tutional amendment directed solely against certain conditions here, a demand which, under the circ.u.mstances, would a.s.suredly be complied with.”
The admission of Utah as a state followed naturally the promulgation by the Mormon church of a policy which was accepted by the non-Mormons as putting a practical end to the practice of polygamy. For the seventh time, in 1887, the Mormons had adopted a state const.i.tution, the one ratified in that year providing that ”bigamy and polygamy, being considered incompatible with 'a republican form of government,' each of them is hereby forbidden and declared a misdemeanor.” The non-Mormons attacked the sincerity of this declaration, among other things pointing out the advice of the Church organ, while the const.i.tution was before the people, that they be ”as wise as serpents and as harmless as doves.”
Congress again refused admission.
On January 4, 1893, President Harrison issued a proclamation granting amnesty and pardon to all persons liable to the penalty of the Edmunds law ”who have, since November 1, 1890, abstained from such unlawful cohabitation,” but on condition that they should in future obey the laws of the United States. Until the time of Woodruff's manifesto there had been in Utah only two political parties, the People's, as the Mormon organization had always been known, and the Liberal (anti-Mormon).
On June 10, 1894, the People's Territorial Central Committee adopted resolutions reciting the organization of the Republicans and Democrats of the territory, declaring that the dissensions of the past should be left behind and that the People's party should dissolve. The Republican Territorial Committee a few days later voted that a division of the people on national party lines would result only in statehood controlled by the Mormon theocracy. The Democratic committee eight days later took a directly contrary view. At the territorial election in the following August the Democrats won, the vote standing: Democratic, 14,116; Liberal, 7386; Republican, 6613.
It would have been contrary to all political precedent if the Republicans had maintained their att.i.tude after the Democrats had expressed their willingness to receive Mormon allies. Accordingly, in September, 1891, we find the Republicans adopting a declaration that it would be wise and patriotic to accept the changes that had occurred, and denying that statehood was involved in a division of the people on national party lines.
All parties in the territory now seemed to be manoeuvring for position.
The Morman newspaper organs expressed complete indifference about securing statehood. In Congress Mr. Caine, the Utah Delegate, introduced what was known as the ”Home Rule Bill,” taking the control of territorial affairs from the governor and commission. This was known as a Democratic measure, and great pressure was brought to bear on Republican leaders at Was.h.i.+ngton to show them that Utah as a state would in all probability add to the strength of the Republican column. When, at the first session of the 53d Congress, J. L. Rawlins, a Democrat who had succeeded Caine as Delegate, introduced an act to enable the people of Utah to gain admission for the territory as a state, it met with no opposition at home, pa.s.sed the House of Representatives on December 13, 1893, and the Senate on July 10, 1894 (without a division in either House), and was signed by the President on July 16. The enabling act required the const.i.tutional convention to provide ”by ordinance irrevocable without the consent of the United States and the people of that state, that perfect toleration of religious sentiment shall be secured, and that no inhabitant of said state shall ever be molested in person or property on account of his or her mode of religious wors.h.i.+p; PROVIDED, that polygamous or plural marriages are forever prohibited.”
The const.i.tutional convention held under this act met in Salt Lake City on March 4, 1895, and completed its work on May 8, following. In the election of delegates for this convention the Democrats cast about 19,000 votes, the Republicans about 21,000 and the Populists about 6500.
Of the 107 delegates chosen, 48 were Democrats and 59 Republicans. The const.i.tution adopted contained the following provisions:--
”Art. 1. Sec. 4. The rights of conscience shall never be infringed.
The state shall make no law respecting an establishment of religion or prohibiting the free exercise thereof; no religious test shall be required as a qualification for any office of public trust, or for any vote at any election; nor shall any person be incompetent as a witness or juror on account of religious belief or the absence thereof. There shall be no union of church and state, nor shall any church dominate the state or interfere with its functions. No public money or property shall be appropriated for or applied to any religious wors.h.i.+p, exercise, or instruction, or for the support of any ecclesiastical establishment.
”Art. 111. The following ordinance shall be irrevocable without the consent of the United States and the people of this state: Perfect toleration of religious sentiment is guaranteed. No inhabitant of this state shall ever be molested in person or property on account of his or her mode of religious wors.h.i.+p; but polygamous or plural marriages are forever prohibited.”
This const.i.tution was submitted to the people on November 5, 1895, and was ratified by a vote of 31,305 to 7687, the Republicans at the same election electing their entire state ticket and a majority of the legislature. On January 4, 1896, President Cleveland issued a proclamation announcing the admission of Utah as a state. The inauguration of the new state officers took place at Salt Lake City two days later. The first governor, Heber M. Wells,* in his inaugural address made this declaration: ”Let us learn to resent the absurd attacks that are made from time to time upon our sincerity by ignorant and prejudiced persons outside of Utah, and let us learn to know and respect each other more, and thus cement and intensify the fraternal sentiments now so widespread in our community, to the end that, by a mighty unity of purpose and Christian resolution, we may be able to insure that domestic tranquillity, promote that general welfare, and secure those blessings of liberty to ourselves and our posterity guaranteed by the const.i.tution of the United States.”
* Son of ”General” Wells of the Nauvoo Legion.
The vote of Utah since its admission as a state has been cast as follows:--
REPUBLICAN **** DEMOCRAT
1895. Governor 20,833 18,519
1896. President 13,491 64,607
1900. Governor 47,600 44,447
1900. President 47,089 44,949
CHAPTER XXV. -- THE MORMONISM OF TO-DAY
An intelligent examination of the present status of the Mormon church can be made only after acquaintance with its past history, and the policy of the men who have given it its present doctrinal and political position. The Mormon power has ever in view objects rather than methods.
It always keeps those objects in view, while at times adjusting methods to circ.u.mstances, as was the case in its latest treatment of the doctrine of polygamy. The casual visitor, making a tour of observation in Utah, and the would-be student of Mormon policies who satisfies himself with reading their books of doctrine instead of their early history, is certain to acquire little knowledge of the real Mormon character and the practical Mormon ambition, and if he writes on the subject he will contribute nothing more authentic than does Schouler in his ”History of the United States” wherein he calls Joseph Smith ”a careful organizer,” and says that ”it was a part of his creed to manage well the material concerns of his people, as they fed their flocks and raised their produce.” Brigham Young's constant cry was that all the Mormons asked was to be left alone. Nothing suits the purposes of the heads of the church today better than the decrease of public attention attracted to their organization since the Woodruff manifesto concerning polygamy. In trying to arrive at a reasonable decision concerning their future place in American history, one must constantly bear in mind the arguments which they have to offer to religious enthusiasts, and the political and commercial power which they have already attained and which they are constantly strengthening.
The growth of Utah in population since its settlement by the Mormons has been as follows, accepting the figures of the United States census:--
1850 11,380 1860 40,273 1870 86,786 1880 143,963 1890 207,905 1900 276,749