One year and five months later, Brigham Young looked over the Great Salt Lake Valley and pronounced: ‘This is the place’. The elders had found a new home for the Saints in Mexico. It offered a promise of the right to practice their religion as they saw fit, free from mobs and their actions, and free from government intervention. Seven months later, after the Treaty of Guadalupe Hidalgo had been signed and the Mexican-American war had ended, Utah, along with eight other territories, became linked to the United States.

A Territorial government was established for Utah in September 1850 by an act of Congress. Brigham Young was named governor. Six years later, the population of Utah had soared both in the northern and the southern settlements. The Reformation–a period of emotional and spiritual cleansing–was instituted by the leaders of the church. In an effort to motivate mass repentance, Brigham sent his apostles to make a great noise throughout the territory. These leaders stirred up their constituents intending to cleanse the flock from sin and disobedience. This reformation was, at times, called ‘the reign of terror’. The elders taught that some sins were so egregious they could only be forgiven through the shedding of blood. It was well known there was a group of men known as the Avenging Angels, who, at the command of their leaders, would slit a throat to save a life.

A few people lost their lives to save their souls–there were stories and suspicions. It wasn’t all rhetoric. Most sinners repented and submitted to rebaptism and a renewal of covenants. At times, the elders preached with such fanaticism it aroused the people to a new religious consciousness. The Apostle Jedediah Grant was especially committed to this concept of reformation and rebaptism. Many thought it was his repeated immersion of the reformed into the icy waters of baptism that brought on his illness leading to his death. Soon after Grant’s funeral, the reformation ended. There were other issues of importance. Come summer, news was Army troops were coming to Utah.

Traditionally, the Saints celebrated the twenty-fourth of July as an anniversary of their entrance into the Great Salt Lake Valley. This particular twenty-fourth marked the tenth anniversary. Weeks before, invitations had been sent throughout the territory to join the celebration at Silver Lake at the head of Big Cottonwood Canyon. It was to be a three day outing with open-air pavilions and six bands offering continuous music. There was much dancing, reminiscing, and singing into the late hours. Then, Daniel Wells, who had been set apart as second counselor to Brigham Young, called the people to order and gave them instructions on the breaking of camp the next day. He also announced the mail contracts had been canceled, the service suspended, and a large army was on its way to put down the rebellion in Utah.

Rebellion in Utah? This was the word Buchanan had received when Justices Stiles and Drummond returned to Washington after their time serving in the Mormon city. They told the President of the United States their tales of grievances and insisted that affairs in Utah were in a treasonable and disgraceful state. In response, President Buchanan ordered twenty-five hundred troops to escort Alfred Cumming to Salt Lake to replace Brigham Young as governor.

Brigham Young was adamant the troops would not be permitted entrance to his city as long as the Saints were there. Orders written by the Apostle Franklin Richards in August stated the need for the preservation of grain. “…report without delay any person in your District that disposes of a kernel of grain to any gentile merchant or temporary sojourner, or suffers it to go to waste…” These orders were carried to every southern village. As the weeks passed, speeches became more and more inflammatory, and the people re-told and re-lived many of the horrors of their past oustings from New York, Ohio, Missouri, and Illinois. Now, the question being asked was, “Would you, if necessary, put the torch to your homes and lay them in ashes, and wander into the mountains, rather than submit to military rule and oppression?” All who were present said, “Aye.” And, they meant it.

Brigham Young began speaking often of separation from the United States, on the pulpit, in his home, and in his letters to family members. This term of cutting the thread between the Saints and the United States was posted by many of the faithful who kept journals and diaries. The Mormon Prophet spoke often of cutting the thread all the while he prepared for war. On the fifteenth of August, he wrote to the Carson Valley Saints in California to sell their property and join him in Utah with all their arms and ammunition.

Immigration to the states from foreign lands was stopped. Elders on their way to serve missions were recalled. Those who were serving missions were ordered to close their doors, pay their debts, and come home.

On August fourth, George A. Smith left Provo for the southern settlements. He was carrying military orders to the various commanders in preparation for the coming of the troops: be ready to march at the shortest possible notice, be equipped for a winter campaign and be prepared for a long siege.

George A. also carried a letter to Elder Jacob Hamlin stating: “continue the conciliatory policy towards the Indians…and seek by works of righteousness to obtain their love and confidence, for they must learn that they have either got to help us or the United States will kill us both.” In the minds of the Latter-day Saints, the Indians would join the Mormons in any battle against the American government as they were, per a Book of Mormon prophecy, the Battle-Ax of the Lord.

Juanita Brooks states: “Not only did George A. Smith carry significant orders to both the military and the Indians, but his preaching to the people in general was of such an inflammatory nature that it roused them to a high emotional pitch.”

Many expected the Indians would grow, become white and delightsome and, as the Mormon’s Battle-Ax, participate and help win their battles. This coming battle was expected to lead to the end of time.

On the fifteenth of August, George A. continued his travels with Colonel William H. Dane, Dane’s assistant, James Martineau, and several captains. That evening, they visited John D. Lee in Harmony. John’s wife, Rachel, noted in her diary that night: George A. “…was full of hostility and virulence.” By the end of the tour, the southern settlements were aware the northern settlements were thinking about torching their homes and moving southbound. Many hoped the situation would change.

Jacob Hamblin, a Federal Indian Agent in Southern Utah, as well as a Bishop of the Mormon Church, was concerned about teaching the Indians their part in the approaching war. To this end, he took a trip to Salt Lake City to visit President Young, along with Thales Haskell, who had spent six months in southern Utah working with the Indians, and Tutsegabit, the Yannawant Chief. Along the trail, they were joined by George A. Smith and the Pahvant Chief, Kanosh, as well as other Indians.

Records show Brother Jacob Hamblin arrived at President Young’s with twelve chiefs. They had an hour-long interview with the prophet. Even with the help of their best interpreters, the Indians and the Mormons could only understand one another imperfectly using signs, symbols, grunts, and monosyllables, yet they must have reached some common understanding.

Despite the coming of the troops, the seasonal tide of emigrants passing through Salt Lake City on their way to California was as heavy as ever. On July twentieth, a train from Illinois passed through Great Salt Lake City. Five days later, a company of California immigrants arrived in the city, and another on the twenty-seventh. On the third, fourth, and fifth of August, there were trains each with large herds of cattle. In the days that followed, the emigrant trains continued to pass through Salt Lake City.

Most–in fact, all but one–took the northern route to California as it was the quickest and easiest this early in the season. One train, the first of the season, that of Baker Fancher, took the southern route on the suggestion of Apostle Charles C. Rich, one of the leading elders. This train was wiped out.

As I continue to read, I find stories of the insolent behavior of the Fancher emigrants as well as stories of a cow being poisoned which killed several Indians, or a fast, flowing stream being poisoned by strychnine and thereby killing one or two Indians. The stories vary and were generally disbelieved. They began as tools to comfort the guilty parties and give them a reason for their despicable actions.

Additionally, it was claimed many in the Fancher Party had brushes with the Mormons in the past. One, someone claimed, carried the gun that was used to kill Joseph and Hyrum Smith. Every Saint who had been to the temple and participated in the endowment ceremony knew and remembered the vow and commitment they made to avenge the blood of the prophets. If Joseph Smith’s killers were in Salt Lake City, there was only one way to respond.

The Fancher party was repeatedly denied supplies. At Parowan, the train was not even allowed to pass through the town but was forced to break a new road around it.

In Cedar City, there was much discussion about what to do about the emigrants of the Fancher Train. The rumors continued and, though some scenarios clearly did not make sense, some were believed. Many felt they should not let an opportunity pass to avenge the blood of their deceased prophet and his brother. They had taken their vows and felt the time was right. But, there were those who were uncertain, so that in the end, it was decided to send an express to Brigham Young and inform him of the conditions and ask for his direction.

At this very same meeting, there was a third decision: A messenger should go to the home of John D. Lee and request him to come and manage the Indians. He was the Indian Farmer to the Piedes. He had spent a good week riding around with George A. Smith, listening to him rant and rave about the government, the emigrants, and his visions of how to protect the church. The Indians were having difficulties as well. They outnumbered the whites four to one. The Saints were careful to avoid frictions lest they lead to attacks upon the scattered ranches and smaller villages.

Many people believed the reports and stories they were told, including the one that said some of the emigrant party had assisted in the massacre at Haun’s Mill, eighteen years earlier. Here, seventeen Mormon men and boys were killed and fifteen wounded. The siblings of these murdered men and boys were now living in southern Utah. And, they were pissed.

When news came that the beloved Apostle, Parley Pratt, had been stabbed in Arkansas the previous May, the situation changed somewhat. The people of southern Utah, most of whom had lived through the persecutions of Missouri and Nauvoo, found themselves recounting their past miseries and sufferings and all they could think about was “thine enemies are in thine hands, and if thou rewardest him according to his works, thou art justified.”

As Juanita Brooks writes: “Exaggeration, misrepresentation, unfounded fears, unreasoning hate, desire for revenge, yes, even the lust for the property of the emigrants, all combined to give justification, which, once the crime was done, looked inadequate and flimsy indeed.”

The story of the actual killing can be found in my book report titled: “American Massacre” by Sally Denton. Rather than repeat these scenes, let’s continue with what happened to the children who were taken to live with the Mormons. In the spring of 1859, there were plans to return these to their home state and any living relatives.

Jacob Hamblin, at the request of Agent Jacob Forney, located sixteen of the surviving children. Indian Chief Kanosh felt there were two more, for a total of eighteen. The two Jacobs searched for them. The seventeenth child was located in Pocketville and it was determined there were no more.

When the agents traveled through town it was not uncommon for one of the children to say something like, “That woman is wearing my mother’s dress.” “That is my neighbor’s ox.” Ten year old Mary Dunlap was reported as identifying some of the Mormons in the attack, and also the clothes and jewelry worn by John D. Lee’s wife.

There is a report that at the first trial of John D. Lee, a certain boy said of an Indian, “He’s got on my pa’s clothes. He killed my pa.” John D. Lee took that boy and he was never seen again. Other stories were told decades after the fact.

Regarding the why of the massacre, author Juanita Brooks says: “The people of southern Utah thought they were at war and were in a state of extreme war hysteria. They believed, evidently, that it would be a good strategy to strike the first blow.” Juanita finishes this paragraph with: “Criminal and innocent alike, each man wanted to save his own life, and, if possible, his reputation as well.”

As the years progressed, this dance to preserve one’s reputation morphed along the way. Sometimes the Indians were the main perpetuators. Other times, there were definitely white men dressed and painted as Indians. How many Indians? Tens, fifties, hundreds–there are opinions. How many Mormon elders? Maybe twenty, fifty, one hundred, or more. The years progressed and the tales changed from time to time.

The deed was done in 1857. Attempts to arrest the offenders were made from time to time with varying degrees of failure. On March 23, 1877, two decades after the affair, on the same Mountain Meadows, John D. Lee was executed for the crime. Everyone knew it was not a one-man job, and yet everyone watched as one man stood in front of his coffin waiting for the rifle’s fire to cause his lifeless body to fall back into his eternal grave.