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Previous: The Church of Jesus Christ and Black People 1843-1844
Previous: The Church of Jesus Christ and Black People 1843-1844
The Church of Jesus Christ and Black People 1845-1848
A Regression to Old Thinking
On April 1, 1845, the Times and Seasons carried an anonymous editorial called "A Short Chapter on a Long Subject", which reverted to Joseph Smith's old views expressed in his 1836 letter. It read: "After the flood and after Ham had dishonored the holy priesthood, Noah awoke from his wine and knew what his younger son (Ham,) had done unto him. And, as the priesthood descended from father to son, he delivered the following curse and blessing, as translated by King James' wise men and recorded in Genesis: 'And he said, cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.'
History and common observation show that these predictions have been fulfilled to the letter. The descendants of Ham, besides a black skin which has ever been a curse that has followed an apostate of the holy priesthood, as well as a black heart, have been servants to both Shem and Japeth, and the abolitionists are trying to make void the curse of God, but it will require more power than man possesses to counteract the decrees of eternal wisdom. Again Shem or his descendants were blessed with receiving the revelations, prophets, and Savior: - A blessing truly which even the most sagacious infidel has not been able to explain away. Again, Japheth has dwelt in Shem's tent, both in the land of Canaan and in America; for 'tents' is a figurative expression which in Hebrew, would signify the residence or abode. Now our short chapter will soon end, for the Savior said Jerusalem should be trodden down till the times of the Gentiles are fulfilled, and the very movement of every nation shows the eternal truth of the above quoted passage of scripture. It frustrates the designs of sectarians; - it chokes the deists; astonishes the world, and delights the saints - Amen."
On April 1, 1845, the Times and Seasons carried an anonymous editorial called "A Short Chapter on a Long Subject", which reverted to Joseph Smith's old views expressed in his 1836 letter. It read: "After the flood and after Ham had dishonored the holy priesthood, Noah awoke from his wine and knew what his younger son (Ham,) had done unto him. And, as the priesthood descended from father to son, he delivered the following curse and blessing, as translated by King James' wise men and recorded in Genesis: 'And he said, cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.'
History and common observation show that these predictions have been fulfilled to the letter. The descendants of Ham, besides a black skin which has ever been a curse that has followed an apostate of the holy priesthood, as well as a black heart, have been servants to both Shem and Japeth, and the abolitionists are trying to make void the curse of God, but it will require more power than man possesses to counteract the decrees of eternal wisdom. Again Shem or his descendants were blessed with receiving the revelations, prophets, and Savior: - A blessing truly which even the most sagacious infidel has not been able to explain away. Again, Japheth has dwelt in Shem's tent, both in the land of Canaan and in America; for 'tents' is a figurative expression which in Hebrew, would signify the residence or abode. Now our short chapter will soon end, for the Savior said Jerusalem should be trodden down till the times of the Gentiles are fulfilled, and the very movement of every nation shows the eternal truth of the above quoted passage of scripture. It frustrates the designs of sectarians; - it chokes the deists; astonishes the world, and delights the saints - Amen."
Mammy Chloe
The reminiscences of a church member to her granddaughter read: "I, Mary Lee Bland Ewell, was left to bear the responsibility of providing for and rearing my family. Too proud to ask assistance from my wealthy father by whom I had been disinherited because I had married a Mormon and had affiliated myself with The Church of Jesus Christ of Latter-day Saints, and disobeyed his mandate that I marry the man of his choice, a son of his friend and neighbor whose plantation and estate adjoined ours. Our fathers had planned to give a large parcel of adjoining land to Dale and me as a wedding present. The engagement was to be announced when Dale came home from law school and I from boarding school. Dale and I broke up almost immediately after his arrival home because of ungentlemanly conduct. I tried to keep it from father as I felt he would not understand.
"Faithful old Mammy Chloe [a slave] helped me to avoid Dale, when he tried to see me again. Whenever he was seen coming I would slip out quickly and go for a ride on 'Old Betsy'. One day no one was around to saddle her, so I did it myself. The cinch was not tight enough and while riding in the woods some distance from home, the saddle turned, throwing me to the ground, injuring my back and my ankle. As I lay there, feeling unable to rise, a young man came along, bound my ankle and took me home. This young man introduced himself as William Fletcher Ewell, a medical student on vacation for the summer. During this vacation he was doing missionary work for The Church of Jesus Christ of Latter-day Saints, known as 'Mormons'. He was heartily welcomed and invited to make our home his own as long as he desired. This new religion was listened to and agreed with, at first.
"Then one day Father went to town and came back a changed man, demanding an audience with the doctor. Father had found in the community that the teachings of Joseph Smith and the Mormons were very unpopular. They had let Father know that if he continued to entertain and encourage the young missionary, that he would be an outcast. This was more than Father could bear, as his standing in the community was important to him. At first Father tried co get William to give up teaching or believing this religion and when that was to no avail, Father commanded him in no uncertain terms to leave, and when I pleaded both for the new religion and for William, I was ordered to my room and forbidden to see William or leave the room until I changed my mind; Father locked the door. I felt my heart would break for I loved William and he had a firm faith in the teachings which he had given us. I threatened to run away, but Mammy Chloe said that I would break my poor ill mother's heart.
"A week went by. Then a message came from William by faithful Mammy Chloe. He wanted to know if I would be willing to go with him as his wife and be with the Saints. My mind was made up. I knew the Gospel was true and was worth any sacrifice. Money and social position meant nothing to me in comparison to a life of usefulness with the one I loved. Mother was in sympathy with me and offered to help see that we could be together, for she loved William as a son and wanted to see me marry for love rather than social position and to please parents, as she had done. It was decided that we would meet the next night before moonrise, where William had found me that first day in the woods. Father, in the meantime, had offered me a trip to Paris hoping that would make me see things his way. I was not interested. Mama sent a purse full of money and a box of jewelry to me by Mammy Chloe, as she was not permitted to come to me. Mammy Chloe also informed me that she had been given to me and that she would not think of letting me go without her to help me.
"I made my escape through the second story window down the rose trellis. Sammy, Mammy Chloe's son, had two horses ready and waiting, one for Mammy Chloe and one for me. I left a goodby letter to Mama with Zachary, my brother, who was in sympathy with me. We met William at the appointed place and rode all night in order to get far enough away that Father would not follow. The next day we found a minister in a small town in Kentucky [the marriage record shows Missouri] and were married with Mammy Chloe as my witness. I was not yet eighteen and William was just twenty-two. William entered medical school, and that fall my brother wrote that mother was still ill, her pleadings to father to accept us on a visit were in vain, as were her pleadings for the new religion which she believed was true.
"The following year our first son [Francis Marion] was born while we were in Missouri with the Doctor's family during vacation. Mammy Chloe cared for the baby just as she had cared for me. In due time, another son [John Pleasant] came to us, and two years later a daughter was born whom we called Sarah Elizabeth for dear Mama who still had not been permitted to see us. The family doctor finally told Papa that if he desired to keep his wife he had better let her see her daughter and grandchildren she had pined for so long in her weak condition. Papa consented and we were sent for. We went promptly, even Papa seemed happy to see us and loved the children. Our visit seemed to give new life to Mama.
"Our happiness was complete until the day Papa said: 'Dr. Ewell, I want to have a talk with you. You seem to have made Mary Lee very happy and while I cannot forgive you for taking her away as you did, I'll give you the strip of land we had planned to give to Mary Lee and I'll build you a house as becomes our rank and you can practice medicine right here. You have made Mary Lee's mother happy and the doctor says my wife hasn't long to live. But of course you will have to give up that abominable religion of yours for any social prestige among our kind.' William thanked him for his kind offer but said, "We cannot repudiate the truth of the Gospel." We were asked to leave and I was disinherited. William had finished school that year. Mother soon passed away and my brother wrote that my portrait was thrown into the attic and my name taken from the family record in the Bible. My jewels went one at a time in the hard times that followed. Another little girl was born while we were living at Winter Quarters who we named Barbara Ann.
"Then came the call for volunteers to serve our country in the Mexican[-American] War. Dr. Ewell was among those who marched away on the longest military march in history, about two thousand miles. Three months after his good-bye, our son William was born. Although there was never a shot fired by the Mormon Battalion in the conquest, they fought with the wild bulls which gathered first in curiosity and finally attacked and gored to death several mules, some hitched to wagons and some pack mules." During the march home, Brother Ewell fell very ill.
"Faithful old Mammy Chloe [a slave] helped me to avoid Dale, when he tried to see me again. Whenever he was seen coming I would slip out quickly and go for a ride on 'Old Betsy'. One day no one was around to saddle her, so I did it myself. The cinch was not tight enough and while riding in the woods some distance from home, the saddle turned, throwing me to the ground, injuring my back and my ankle. As I lay there, feeling unable to rise, a young man came along, bound my ankle and took me home. This young man introduced himself as William Fletcher Ewell, a medical student on vacation for the summer. During this vacation he was doing missionary work for The Church of Jesus Christ of Latter-day Saints, known as 'Mormons'. He was heartily welcomed and invited to make our home his own as long as he desired. This new religion was listened to and agreed with, at first.
"Then one day Father went to town and came back a changed man, demanding an audience with the doctor. Father had found in the community that the teachings of Joseph Smith and the Mormons were very unpopular. They had let Father know that if he continued to entertain and encourage the young missionary, that he would be an outcast. This was more than Father could bear, as his standing in the community was important to him. At first Father tried co get William to give up teaching or believing this religion and when that was to no avail, Father commanded him in no uncertain terms to leave, and when I pleaded both for the new religion and for William, I was ordered to my room and forbidden to see William or leave the room until I changed my mind; Father locked the door. I felt my heart would break for I loved William and he had a firm faith in the teachings which he had given us. I threatened to run away, but Mammy Chloe said that I would break my poor ill mother's heart.
"A week went by. Then a message came from William by faithful Mammy Chloe. He wanted to know if I would be willing to go with him as his wife and be with the Saints. My mind was made up. I knew the Gospel was true and was worth any sacrifice. Money and social position meant nothing to me in comparison to a life of usefulness with the one I loved. Mother was in sympathy with me and offered to help see that we could be together, for she loved William as a son and wanted to see me marry for love rather than social position and to please parents, as she had done. It was decided that we would meet the next night before moonrise, where William had found me that first day in the woods. Father, in the meantime, had offered me a trip to Paris hoping that would make me see things his way. I was not interested. Mama sent a purse full of money and a box of jewelry to me by Mammy Chloe, as she was not permitted to come to me. Mammy Chloe also informed me that she had been given to me and that she would not think of letting me go without her to help me.
"I made my escape through the second story window down the rose trellis. Sammy, Mammy Chloe's son, had two horses ready and waiting, one for Mammy Chloe and one for me. I left a goodby letter to Mama with Zachary, my brother, who was in sympathy with me. We met William at the appointed place and rode all night in order to get far enough away that Father would not follow. The next day we found a minister in a small town in Kentucky [the marriage record shows Missouri] and were married with Mammy Chloe as my witness. I was not yet eighteen and William was just twenty-two. William entered medical school, and that fall my brother wrote that mother was still ill, her pleadings to father to accept us on a visit were in vain, as were her pleadings for the new religion which she believed was true.
"The following year our first son [Francis Marion] was born while we were in Missouri with the Doctor's family during vacation. Mammy Chloe cared for the baby just as she had cared for me. In due time, another son [John Pleasant] came to us, and two years later a daughter was born whom we called Sarah Elizabeth for dear Mama who still had not been permitted to see us. The family doctor finally told Papa that if he desired to keep his wife he had better let her see her daughter and grandchildren she had pined for so long in her weak condition. Papa consented and we were sent for. We went promptly, even Papa seemed happy to see us and loved the children. Our visit seemed to give new life to Mama.
"Our happiness was complete until the day Papa said: 'Dr. Ewell, I want to have a talk with you. You seem to have made Mary Lee very happy and while I cannot forgive you for taking her away as you did, I'll give you the strip of land we had planned to give to Mary Lee and I'll build you a house as becomes our rank and you can practice medicine right here. You have made Mary Lee's mother happy and the doctor says my wife hasn't long to live. But of course you will have to give up that abominable religion of yours for any social prestige among our kind.' William thanked him for his kind offer but said, "We cannot repudiate the truth of the Gospel." We were asked to leave and I was disinherited. William had finished school that year. Mother soon passed away and my brother wrote that my portrait was thrown into the attic and my name taken from the family record in the Bible. My jewels went one at a time in the hard times that followed. Another little girl was born while we were living at Winter Quarters who we named Barbara Ann.
"Then came the call for volunteers to serve our country in the Mexican[-American] War. Dr. Ewell was among those who marched away on the longest military march in history, about two thousand miles. Three months after his good-bye, our son William was born. Although there was never a shot fired by the Mormon Battalion in the conquest, they fought with the wild bulls which gathered first in curiosity and finally attacked and gored to death several mules, some hitched to wagons and some pack mules." During the march home, Brother Ewell fell very ill.
William McCary Apostatizes
A half-black, half-Native American named William McCary arrived in Winter Quarters, Nebraska in February 1847, having joined the Church about a year prior and possibly received the priesthood. Here he married a white woman named Lucy Stanton and, for this, experienced some ostracization from the community. On March 26 he met with Brigham Young and reported (according to the minutes), "Some say there go the old nigger & his White wife... Today some of the Sis[ters said] that is the man that Bro Brigham tells his family to treat with disrespect." Young told him "Its nothing to do with blood for [from] one blood God has made all flesh, we have to repent [to] regain what we av lost - we have one of the best Elders an African in Lowell - a barber [Quock Walker Lewis]."
Shortly afterward, McCary generated controversy for claiming to be able to transfigure into figures from the Bible and Book of Mormon, and prophesy. He was excommunicated and expelled from the community, starting his own brand of "Mormonism" a short distance away and taking several white women as plural wives. A month later, while denouncing him in a sermon, Elder Parley P. Pratt said that McCary "was a black man with the blood of Ham in him which linege [sic] was cursed as regards the priesthood." This, then marked a turning point in racial policy for the Church.
Shortly afterward, McCary generated controversy for claiming to be able to transfigure into figures from the Bible and Book of Mormon, and prophesy. He was excommunicated and expelled from the community, starting his own brand of "Mormonism" a short distance away and taking several white women as plural wives. A month later, while denouncing him in a sermon, Elder Parley P. Pratt said that McCary "was a black man with the blood of Ham in him which linege [sic] was cursed as regards the priesthood." This, then marked a turning point in racial policy for the Church.
Quock Walker Lewis
Two months later, the journal entry of mission president William Ivers Appleby for May 19 - which, according to historian Newell Bringhurst, was probably not written until several years later - records, "Left this afternoon, for Lowell, where I arrived in about one hour and a half, distance 25. [sic] miles. Here I found a branch of the Church of about 20 members in tolerable good standing. Elder [Darius] Longee presiding. In this Branch there is a Coloured Brother (an Elder ordained by Elder Wm. Smith while he was a member of the Church, contrary though to the order of the Church or the Law of the Priesthood, as the Descendants of Ham are not entitled to that privilege) by the name of Walker Lewis. He appears to be a meek humble man, and an example for his more whiter [sic] brethren to follow." The relevant proof-text from the Book of Abraham was also copied into this entry after its publication in book form years later.
A few days later he wrote to President Young from Batavia, New York relating, "At Lowell... I found a coloured brother by name of 'Lewis' a barber, an Elder in the Church, ordained some years ago by William Smith. This Lewis I was informed also has a son [Enoch Lovejoy Lewis] who is married to a white girl [Mary Matilda Webster Lewis] and both members of the Church there. Now dear Br. I wish to know if this is the order of God or tolerated in this Church ie to ordain Negroes to the priesthood and allow amalgamation. If it is, I desire to know it as I have yet to learn it." President Young had left Winter Quarters long before the letter was written and apparently never responded in writing, but Brother Appleby was also there when he returned on October 31. Nothing is known about the conversation they must have had on the topic.
On June 16, Appleby further recorded in his journal, "Naushua, Massachusetts In looking for a Br. in the Church, I called at a House, a coloured man resided there, I set myself down for a few moments presently in came quite a good looking White Woman, about 22 years old I should think, with blushing cheeks, and was introduced to me as the negro's wife, an infant in a cradle near bore evidence of the fact. Oh! Woman, thought I, where is thy shame, (for indeed I felt ashamed and not only ashamed, but disgusted, when I was informed they were both members of a Church!) Respect for the family, thyself, for thy offspring and above all the law of God."
A few days later he wrote to President Young from Batavia, New York relating, "At Lowell... I found a coloured brother by name of 'Lewis' a barber, an Elder in the Church, ordained some years ago by William Smith. This Lewis I was informed also has a son [Enoch Lovejoy Lewis] who is married to a white girl [Mary Matilda Webster Lewis] and both members of the Church there. Now dear Br. I wish to know if this is the order of God or tolerated in this Church ie to ordain Negroes to the priesthood and allow amalgamation. If it is, I desire to know it as I have yet to learn it." President Young had left Winter Quarters long before the letter was written and apparently never responded in writing, but Brother Appleby was also there when he returned on October 31. Nothing is known about the conversation they must have had on the topic.
On June 16, Appleby further recorded in his journal, "Naushua, Massachusetts In looking for a Br. in the Church, I called at a House, a coloured man resided there, I set myself down for a few moments presently in came quite a good looking White Woman, about 22 years old I should think, with blushing cheeks, and was introduced to me as the negro's wife, an infant in a cradle near bore evidence of the fact. Oh! Woman, thought I, where is thy shame, (for indeed I felt ashamed and not only ashamed, but disgusted, when I was informed they were both members of a Church!) Respect for the family, thyself, for thy offspring and above all the law of God."
Green Flake Arrives in the Salt Lake Valley
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James M. Flake loaned his slave, Green Flake, along with a wagon and two mules, to the Church for its trek west. Green Flake and two other slaves, Hark Lay and Oscar Crosby, served as part of the advance team that constructed a trail for the wagons entering the Salt Lake Valley in 1847. The Day by Day Journal for July 13 records: "President Brigham Young was very ill with a high fever and it was decided that he would stay in camp on the east side of Bear River for another day. His brother Lorenzo, Heber C. Kimball and a few other remained with him. The balance of the company had crossed Bear River the previous day and pushed on a few miles toward Echo Canyon. During the day, Heber C. Kimball and Howard Egan rode into the main camp of the others and held a consultation in Willard Richard's [sic] wagon with some of the brethren. It was then decided that Orson Pratt should take part of the men and wagons and travel ahead, and endeavor to follow the Donner or Hastings trail into Salt Lake Valley. Among those selected to go with Elder Pratt were Green Flake and Oscar Crosby."
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Brother Flake is also believed to be the one who drove the carriage and team that brought Brigham Young into the valley on July 24 when the latter famously declared, "It is enough. This is the right place. Drive on." The Saints had found their new home where they would finally be safe from persecution for many years. On August 8, following a practice of the early Saints that was later discontinued, Brother Flake was re-baptized by Tarleton Lewis and confirmed by Elder Wilford Woodruff.
Mammy Chloe
Mary Lee Bland Ewell's story continues: "A messenger arrived from Salt Lake Valley with letters telling of the arrival of Brigham Young and others who, on July 25 had hoisted the flag of the U.S. on Ensign Peak, what was then Mexican Territory. President Young had advised members of the Battalion to remain in California for employment for the winter to earn sufficient means to bring their families west in the spring. Dr. Ewell's health had not improved, so he desired to get to his family whom he thought was in Utah. On arriving in Salt Lake with many others, he found that his family was not there. He at once left for Winter Quarters with his brother, joined the returning men at Pueblo and arrived home at last. How happy we were to be reunited and he, to see his year-old son for the first time.
"His health seemed to improve; he was home and we were happy. Then privations in that terrible winter of 1847-48 caused a relapse and after a promise exacted from me that I would take the family and go with the Saints to Zion, he passed away from this life in my arms, leaving me grief-stricken and facing maternity again with Mammy Chloe my only attendant. Little Mary Jane was born four months after her father's death. We then set about to keep our pledge that we would go to Salt Lake, the Zion of the mountains, and oh, how I missed him, always so faithful to the Church, so kind and true. I could have gone back to luxury at home by repudiating our faith, but was not tempted, even in the face of poverty."
"His health seemed to improve; he was home and we were happy. Then privations in that terrible winter of 1847-48 caused a relapse and after a promise exacted from me that I would take the family and go with the Saints to Zion, he passed away from this life in my arms, leaving me grief-stricken and facing maternity again with Mammy Chloe my only attendant. Little Mary Jane was born four months after her father's death. We then set about to keep our pledge that we would go to Salt Lake, the Zion of the mountains, and oh, how I missed him, always so faithful to the Church, so kind and true. I could have gone back to luxury at home by repudiating our faith, but was not tempted, even in the face of poverty."
Brigham Young Becomes the Prophet
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After leading the Church for three years as a de facto President of sorts (because he was President of the Quorum of the Twelve Apostles), Brigham Young was officially sustained at Winter Quarters on December 27, 1847. According to non-Mormon historian Rodman W. Paul, "[Joseph Smith] was succeeded by one of the outstanding organizers of the 19th century, Brigham Young. If the circumstances of his life had worked out differently [he] might have become a captain of industry - an Andrew Carnegie or John D. Rockefeller or a railroad builder. Instead, this able, energetic, earthy man became the absolute ruler and the revered, genuinely loved father figure of all Mormons everywhere."
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Young provided the necessary leadership for the Saints to cross the plains and establish viable colonies in the untamed desert, but did not expound new doctrine as frequently as his predecessor. It was widely assumed that everything he taught had been told him by Joseph Smith. Owing to his own personality as well as the time and place, Young preached with "fire and brimstone" rhetoric and sometimes downright violent hyperbole, especially with his infamous "blood atonement" remarks. Blood atonement was not practiced. Most of his listeners knew him well and understood that he was not to be taken literally on this, however much it may seem so to modern readers. On March 7, 1848, he said, "I [h]av[e] feelings - I frequently sa[y] 'cut his infernal throat'[;] I dont mean any such thing."
Young also recognized that outsiders would misunderstand his rhetoric, sometimes deliberately. On one occasion he remarked, "There are some things that Brigham has said he would do; but has never happened to do them; and that is not all, he prays fervently, to his Father and God that he may never be brought into circumstances to be obliged to shed human blood. He never has yet been brought into such a position... I do not care about the outsiders hearing this, as their opinion is neither here nor there to me; the Saints, however, are welcome to my views upon this matter. If the outsiders think that I am guilty of the crime, let them trace it to me and prove it on me. If any man, woman or child that ever lived has said that Brigham Young ever counseled them to commit crime of any description, they are liars in the face of heaven. If I am guilty of any such thing, let it be proved on me, and not go sneaking around insinuating that Brigham knows all about it."
His teachings on black people, and the policy of denying them the priesthood, similarly remain shrouded in some mystery despite the historical documentation. What is clear is that he did not share Joseph Smith's enlightened views on race and slavery, but rather reflected the prevailing views of his time, when not even the most vocal abolitionists questioned the African race's Hamitic lineage and assumed inferiority. Additionally, he had in his personal library a book called Negro-Mania; Being an Examination of the Falsely Assumed Equality of the Various Races of Men, which cited experts from various fields including Johann Friedrich Blumenbach, Baron Cuvier, Jean-François Champollion, Samuel G. Morton, Ippolito Rosellini, George Gliddon, Samuel Stanhope Smith, and Thomas Jefferson. The book shows little sign of having been read, but the title and expert opinions alone could have served to exacerbate his bias.
Around this time he finally responded to the report about Walker Lewis and his family in Massachusetts. Meeting minutes record, "bro Appleby relates... Wm. Smith ordained a black man Elder at Lowell & he has married a white girl and they have a child. Prest. Young [said] If they were far away from the Gentiles they wd. all av. to be killed - when they mingle it is death to all. If a black man & a white woman come to you & demand baptism, can you deny them? The law is their seed shall not be amalgamated. Mulattoes r like mules they cant have children, but if they will be eunuchs for the Kingdom of God's Heaven's sake they may have a place in the Temple." Non-Mormon historian John G. Turner notes, "Young's ideas about mixed-race sterility, including the mule analogy, were standard fare among white Americans into the early twentieth century. Still, despite its condemnation of miscegenation, Young's response to Appleby suggested that persons of African descent might receive some of the church's ritual blessings."
Next: The Church of Jesus Christ and Black People 1849-1852
Young also recognized that outsiders would misunderstand his rhetoric, sometimes deliberately. On one occasion he remarked, "There are some things that Brigham has said he would do; but has never happened to do them; and that is not all, he prays fervently, to his Father and God that he may never be brought into circumstances to be obliged to shed human blood. He never has yet been brought into such a position... I do not care about the outsiders hearing this, as their opinion is neither here nor there to me; the Saints, however, are welcome to my views upon this matter. If the outsiders think that I am guilty of the crime, let them trace it to me and prove it on me. If any man, woman or child that ever lived has said that Brigham Young ever counseled them to commit crime of any description, they are liars in the face of heaven. If I am guilty of any such thing, let it be proved on me, and not go sneaking around insinuating that Brigham knows all about it."
His teachings on black people, and the policy of denying them the priesthood, similarly remain shrouded in some mystery despite the historical documentation. What is clear is that he did not share Joseph Smith's enlightened views on race and slavery, but rather reflected the prevailing views of his time, when not even the most vocal abolitionists questioned the African race's Hamitic lineage and assumed inferiority. Additionally, he had in his personal library a book called Negro-Mania; Being an Examination of the Falsely Assumed Equality of the Various Races of Men, which cited experts from various fields including Johann Friedrich Blumenbach, Baron Cuvier, Jean-François Champollion, Samuel G. Morton, Ippolito Rosellini, George Gliddon, Samuel Stanhope Smith, and Thomas Jefferson. The book shows little sign of having been read, but the title and expert opinions alone could have served to exacerbate his bias.
Around this time he finally responded to the report about Walker Lewis and his family in Massachusetts. Meeting minutes record, "bro Appleby relates... Wm. Smith ordained a black man Elder at Lowell & he has married a white girl and they have a child. Prest. Young [said] If they were far away from the Gentiles they wd. all av. to be killed - when they mingle it is death to all. If a black man & a white woman come to you & demand baptism, can you deny them? The law is their seed shall not be amalgamated. Mulattoes r like mules they cant have children, but if they will be eunuchs for the Kingdom of God's Heaven's sake they may have a place in the Temple." Non-Mormon historian John G. Turner notes, "Young's ideas about mixed-race sterility, including the mule analogy, were standard fare among white Americans into the early twentieth century. Still, despite its condemnation of miscegenation, Young's response to Appleby suggested that persons of African descent might receive some of the church's ritual blessings."
Next: The Church of Jesus Christ and Black People 1849-1852
