Showing posts with label Godey's Lady's Book. Show all posts
Showing posts with label Godey's Lady's Book. Show all posts

Tuesday, January 3, 2023

1837

 

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“The wish to promote the reputation of my own sex was among the earliest mental emotions I can recollect.” 

Sarah Josepha Hale

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JUSTICE JOSEPH STORY offers a grim assessment of the nation’s current condition. “The Republic is daily sinking,” he grumbles. “I have lost my confidence in the practical administration of our government. I am in utter despair. I can see little or no ground of hope for our country.” 

(Not sure this is the exact year; but at least close.)


*

January: Sarah Josepha Buell Hale takes over editor duties at Godey’s Lady Book, what Ruth E. Finley, writing in 1931, calls “America’s first great magazine.” She would sign herself, “The Lady Editor.”

Refusing a proposal of marriage.

    Born October 24, 1788, Hale’s patriotic mother taught her George Washington’s forty-eight rules of conduct – which she would later reprint in Godey’s many times. Hale had married in due time, as was expected of women of her era. Her husband was advanced in his thinking for the time, and the two often studied together at home. 

    We commenced, soon after our marriage, a system of study and reading, which we pursued while he lived. The hours allotted were from eight o’clock until ten – two hours in twenty-four. How I enjoyed those hours! In this manner we studied French, Botany – then almost a new science in this country but for which my husband had an uncommon taste; and obtained some knowledge of Mineralogy, Geology, etc., besides pursuing a long and instructive course of reading. In all our mental pursuits, it seemed the aim of my husband to enlighten my reason, strengthen my judgment, and give me confidence in my own powers of mind, which he estimated more highly than I did. (113/36)

 

    The family always had at least one servant to lighten her load. But her husband died of pneumonia, on September 25, 1822. Sarah was left pregnant, with four children, no money, and a fifth child born two weeks after the father’s death. Her eldest boy at the time was seven. In such situations, families of that period were often broken up, with relatives or friends having been persuaded to take on one of the children. Hale intended to keep everyone together. 

    “Money must be earned,” Finley writes. So, “Out into a world totally unaccustomed to a woman seeking monied success she took the essential qualification – a trained brain, however unpopular in a woman – for the accomplishment of her end. (113/83) 

    Her path may have been somewhat smoothed by the fact that “Sarah Hale was strikingly beautiful,” according to Finley. (113/89) 

    “The alternative for working women in 1822, barring the kitchen,” Finley writes, “was sewing. So sewing it was.” 

    Sarah tried her hand in the millinery business. It did not last. (113/37) 

    Her heart, however, was in writing, and Hale made a name as an author. In 1827, her novel, Northwood: Or Life North and South, was published. Sarah hoped her story would foster a better understanding between the two sections, although she did call for abolition of slavery. In 1828, at the urging of a Boston publishing house, she accepted an offer to become editor of the Ladies’ Magazine. Hale would later describe it as “the first literary work exclusively devoted to women ever published in America.” Given the attitudes of the time, even Hale felt the necessity of making the following promise. “Husbands,” she wrote, “may rest assured that nothing found on these pages… shall cause her [the wife] to be less assiduous in preparing for his reception” or encourage her to “usurp station, or encroach on the prerogatives of men.  (113/39) 


The woman's "sphere:" Home and family.

    In 1835 she published a book of essays. Finley offers a few examples of her wisdom: 

“Political controversies are never entered into with any wish to gain knowledge, but only a triumph for the party.” 

“To speak without metaphor – the engrossing pursuit of Americans is wealth.” 

“We shall never be free in spirit, while bigotry and intolerance are cherished among us.” 


“This is a speculating and selfish age; and to think ‘money will answer all things’ is too much the characteristic of Americans.” (113/270)

 

The myth of the “good old days.”

    Even in her era, the image of the “good old days,” was false. Hale described America in the late 1700s: “there remain the facts, clearly attested, of highways infested with ‘gentlemen of the road,’ rape, preferment, slavery, dueling, hanging for petty theft, public whipping, wife-beating, child-selling, ‘bundling’ – general as well as individual beastliness.” (113/21) Godey’s Lady’s Book, May 1837. 

    Hale had been editing her own Lady’s Magazine for some years before. One of her “causes” was completion of the Bunker Hill Monument. It was begun in 1825, with Lafayette laying the first trowel. Construction faltered. Hewn blocks lay scattered about the hill. A burst of enthusiasm led to a second attempt. The monument rose to 80 feet then progress stopped. Hale pushed for more funding, raised donations, and organized a “fair,” with women baking and doing needle pointing, and brought in $30,000. The monument was finished in 1843. 

    Sarah described the new method of construction: 

    The only difference in the work – showing too the progress of the age during the few years since the last suspension – was the introduction of the Steam Engine, which displaced the horse power formerly used in hoisting. It was a novel site to behold the immense blocks of stone gracefully moving upwards to their places, propelled by that mysterious and newly adopted force. By the aid of steam the period of construction was materially shortened. (113/74)

 

    Mrs. Hale soon became interested in the plight of seamen’s families, Boston and other ports then being full of vessels crewed by American sailors. Finley writes that the “distress of seamen’s families was chronic. With husbands and fathers absent for long periods, months at a time and often years, the women and children suffered recurrent destitution.” 

    Hale herself wrote: 

    “The lot of the sailor’s wife is of extreme hardship. The highest wages, which at the best of times a common seaman can obtain, is eighteen dollars a month – often he is obliged to accept ten or twelve dollars only. Of this sum he is usually obliged to take up two months’ pay in advance for his outfit.” This she went on to explain, meant that the sailor on undertaking a voyage could leave his family so little that his wife “cannot do more than pay rent and buy fuel from her husband’s wages, and must either wholly or in part support herself and children.”

 

    Probably what spurred the lady editor, herself an inlander, to activity in the behalf of seamen’s wives was her sudden coming face to face with wholesale want. There could be no actual starvation in a New Hampshire rural community. But in Boston she found a large percentage of the population hopelessly involved – hundreds and thousands of women, most of them mothers of little children, caught up in a system that denied them both support and work, or, if work, at grinding wages. (113/75)

 

    Hale and others organized an aid society to help unmarried sailors find better lodgings. The men who ran the boarding houses of that era, says Finley, were of low character, “dispensers of filthy lodgings, unwholesome food and inferior grog. Sailors once drunk were easily robbed.” Sarah helped set up a Mariner’s House, and an industrial trade school for the girls whose fathers went to sea. A Day Nursery was founded, with older pupils watching the little children. (113/77) 

    In 1836, one incident particularly troubled Hale. Finley explains: 

    A sailor’s wife, who with her children have been rescued from abject poverty and who for the first time in her life was enjoying the comfort of a decent wage earned at the Store, had suffered legal confiscation of her earnings, in the mid-winter of 1836, by a creditor of her husband. This was only one of several like cases. The comparative affluence of seamen’s wives that resulted from the work given them by the Society having become noised abroad, men whom their husbands had long owed saw a golden opportunity to recover. Both the Society and the women were helpless to resist. The creditors were within the law: all property of a wife, including her earnings, belonged to the husband. That he was absent and that she was supporting his children mattered not. Her wages were subject to seizure for his debts. Hence the May, 1837, editorial and the years of campaigning that followed. (113/80)



Sarah Hale.

 

    Louis Antoine Godey had first published his magazine in July 1830. For the first six years, it was mostly reprinted material from England. There was no international copyright in that day. In 1836 he announced that he would focus on publishing the best work of American pens. It was a different world, with postage paid on the magazine by the receiver. Godey’s plates were hand-colored. In 1851, with a circulation of 63,000, Godey’s had twice as many patrons as any other magazine in the country. By the time Hale resigned her position, circulation was 150,000. 

    Ruth E. Finley in her biography of Hale, lists some of her accomplishments: 

She was responsible for Thanksgiving as a national holiday.

 

She was the early champion of elementary education for girls equal to that of boys and of higher education for women.

 

She was the first to advocate women as teachers in public schools.

 

As the friend and adviser of Matthew Vassar, she helped organize Vassar College, the first school of collegiate rank for girls.

 

She demanded for housekeeping the dignity of a profession and put the term “domestic science” into the language.

 

She began the fight for the retention of property rights by married women.

 

She founded the first society for the advancement of women’s wages, better working conditions for women and the reduction of child labor.

 

She started the first day nursery – boon to working women.

 

She was the first to stress the necessity of physical training for her sex.

 

She was the first to suggest public playgrounds.

 

She was among the earliest to recognize health and sanitation as civic problems and the first to crusade for remedial measures. (113/17) 

Add to the list: She wrote “Mary Had a Little Lamb.” 


Battling for equality.

    Finley says of her, that “not a month passed during her entire half century of editorship but that Sarah Hale proclaimed the gospel of equal education, equal economic rights, equal recognition under the law, and equal professional opportunity for women.” 

    Hale would later write: “The wish to promote the reputation of my own sex was among the earliest mental emotions I can recollect.” 

I owe my early predilection for literary pursuits to the teachings and example of my mother [Hale explained]. She had enjoyed uncommon advantages of education for a female of her times, possessed a mind clear as rock water, and had a most happy talent of communicating knowledge. (113/27)

 

    Sarah, of course, was not expected to go to college. Her brother Horatio saved her. “To my brother Horatio,” she later wrote, “I owe what knowledge I have of Latin, of the higher branches of mathematics, and of mental philosophy.” 

    In his months at home the two kept regular hours during which the boy expounded to the girl the mysteries of his sacred class-rooms. When Horatio was graduated from Dartmouth, Sarah to all intents and purposes was graduated with him. She was awarded no sheep-skin. Nevertheless she had acquired the rarest of all possessions for a woman of her day – the equivalent of a college education.

 

    Meantime she had been teaching school. That in itself was a distinction. “Women were looked on as mentally unfit to teach. Indeed, this attitude prevailed for many years until Mrs. Hale, then become a foremost champion of equal opportunity for women, succeeded in persuading the public to give them a chance.” (113/29)

 

    In an editorial: “The Rights of Married Women,” she thundered: 

    The barbarous custom of wrestling from woman whatever she possesses, whether by inheritance, donation or her own industry, and conferring it all upon the man she marries, to be used at his discretion and will, perhaps wasted on his wicked indulgences, without allowing her any control or redress, is such a monstrous perversion of justice by law, that we might well marvel how it could obtain in a Christian community.” (113/22)

 

        Referring to one style, Finley speaks of “bustle-deformed ladies.” (25) Even Finley calls it, “the bustle, most hideous style in all the history of dress.” (113/156) 

    As early as 1837, Godey’s was questioning style choices made by American women, noting, “We once remarked a very fine lady, and found, on counting the hues that adorned her, that, from her green kid gloves to the lilac bow on the crown of her sky-blue bonnet, she wore no fewer than fifteen distinct colours – sufficient to make two rainbows and a fraction.” (113/153)

    Hale railed repeatedly about the “wasp-waisted” woman; but the style remained popular. Hoop skirts eventually became so large that twenty-five yards of material might be used in making one; and the dream of a stylish woman was to display an 18'' waist when she went out in public. (113/155) 

    According to Finley, it was Hale who introduced the word “lingerie” to her American readers, or “everything of the under wardrobe.” 


“No sex in education.”

    Hale, through the pages of Godey’s Lady’s Book, advanced many good causes. But dearest to her heart was education for girls and women. In the January 1837 issue of Godey’s, she highlighted the efforts of early pioneers in the field: Catherine Fisk, who in 1814, had founded her Young Ladies Seminary in Keene, N.H. It was, Hale wrote, “the oldest institution of its kind in New England, and, we believe, in the United States.” Lydia English, a lady of some wealth, and “devoted to the work of improving her own sex,” maintained a Female Seminary at Georgetown D. C. in the early 1830s. Finley adds: 

    Being subsidized, Miss English’s school was not subjected to all the ups and downs – mostly downs – that were the fate of the “female” educational institutions of the period. The Georgetown catalog for 1835 gave the number of pupils as 130, an unusual enrollment for those days, with nine teachers in attendance besides the Principal.

 

    The women and girls were stirring. Boston had had a high school for girls, but it closed after eighteen months due to overcrowding. Unsupported by public funds, officials refused to allow the school to expand its facilities. Meanwhile, Dr. and Mrs. Cook established the West Chester Young Ladies Seminary in Pennsylvania. Emma Willard’s sister, Almira Phelps, taught there, rose to principal, and wrote (says Finley) several “widely used text-books.” Rev. Henry Jones established the Greenfield High School for Young Ladies around the same time, “high school” being synonymous with a “boarding or finishing school.” His wife was the daughter of Noah Webster. 

    “No sex in education,” was Hale’s motto. 

    Hale was far ahead of her times, pushing four basic reform ideas: 

School and college opportunities for girls equal to those granted boys;

Abolishment of corporal punishment;

Employment of women as teachers;

Government aid of teachers’ training schools. (113/223-225)

 

    Liberal clergy, Finley writes, advocated education for women to ensure they were better mothers. 

    As early as November 1828, Hale, in her Ladies’ Magazine, had framed education for women as a boon to husbands. “Confessions of a Husband,” purportedly represented the complaints of one such man; but Finley has no doubt it was written by Hale. The supposed husband of the story complains that he has “no companion in my wife.” She, “being uneducated and consequently unable to take an interest in the intellectual pursuits” of her spouse, fails to understand him. 

    Hale must, in that article, also include a story of a neighbor’s wife. She is pretty, amiable, an excellent housekeeper – and educated. She was “full of good works,” and schooling had not harmed her or warped her as a wife. Finley says Hale “flattered man into educating woman.” 

    Later, she would write, “Better leave the boys of a generation without learning than the girls, if one sex must be doomed to ignorance.” 

    “What has made this nation great?” she asked. “Not its heroes but its households.” 

    “The future of the country depends upon the training of its children. … Woman has the citizen from the first…, working...not only for the present generation, but for the countless millions that will fill the continent; and her influence will go on ever broadening and deepening with the future of the nation.” 

    Hale naturally gave space in her own and later Godey’s, for reformers like Emma Willard to espouse their views. (113/227-228) 

    See also: Year 1846. 

 

* 

OLIVER WENDELL HOLMES SR. later describes the treatment of young women in this era like so: 

They braced my aunt against a board

    To make her straight and tall,

They laced her up, they starved her down,

    To make her light and small.

They pinched her feet, they singed her hair,

    They screwed it up with pins –

Oh, never mortal suffered more

    In penance for her sins.                                                    (Earle, 109)

 

* 

SAMUEL MORSE, having been turned down for help by Congress, and in London, and in Paris, does manage to send a message from one room in the New York University to another across 1700 feet of copper wire. (124/346)

 

* 

IN A WORK titled The Battlefield, William Cullen Bryant writes: 

“Truth, crushed to earth, shall rise again,

Th’ eternal years of God are hers.”

 

* 

FROM MCLAUGHLIN, we have this description of the Panic of 1837: 

    In the winter before the inauguration a large gathering was held in New York in response to a call headed “Bread, meat, rent, fuel! Their prices must come down!” The meeting was followed by a riot. Abroad, too, there was business depression. April 10, 1837, the London Times said that great distress and pressure had been produced in England in every branch of industry, and that the calamity had never been exceeded. Englishmen that had invested money in this country now began to demand payment on their stocks, bonds, and notes. With what were Americans to pay? With the paper of the hundreds of banks scattered here and there throughout the country – banks with little or no gold and silver in their vaults, and without capital that could be turned into good money? Of course, the English wanted good money. Jackson’s specie circular, too, did much to topple over the castles in the air which people had been building.

 

    It now became clear enough that the paper of worthless banks was not money; and it soon appeared that nearly everything had acquired an unreal price. Speculation came sharply to a standstill. Commercial failures began in April. One business house after another failed. All sorts of goods fell in price. Workmen were thrown out of employment, and there was much suffering among the poor. Men who had thought themselves rich, found that their wealth was in Western lands for which there was no market, or in promises to pay on which they could not realize, or in shares of some gigantic project which was now no more. The great fabric, reared on credit and hope, fell, and the whole country was in consternation. Such was the dismal outcome of the extravagance and wild speculation of a decade.” (56/340)

Monday, January 2, 2023

1844

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“Let it be your sacred duty to make home happy for your children.” 

Godey’s Lady’s Book, advice for women

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From the Book of Mormon.


 

GODEY’S LADY’S BOOK announces a campaign for “The Rights of Children,” and takes a stand against corporal punishment. “Nothing can be more absurd in theory and vile in practice than the attempt in common parlance ‘to break the temper’ and ‘to crush the will’…, while of all debasing, degrading influences the worst is bodily fear.”

    Seven years later, Hale printed a report by Lewis Gaylord Clark, describing schoolroom conditions. In one case, Clark wrote, “His [the schoolmaster’s] floggings were almost incessant.” One boy had his fingers feruled on the nails, “a refinement of cruelty which caused the little fellow’s nails to turn black and soon come off.” Hale argued that women should be placed in charge of primary schools, if for no other reason than that their “native feminine patience and understanding of children” would naturally incline them not to beat on their pupils. 

    A teacher today might appreciate her idea of what kind of job was involved. An educator should have “the patience of Job, the wisdom of Solomon, the ‘loving spirit’ of the beloved disciple, and the energy of Paul.” 

    Hale also wrote, “fathers and mothers, I beseech you, let it be your sacred duty to make home happy for your children.” 

    She added, “There is no influence so powerful as that of the mother, but next in rank and efficacy is that of schoolmaster.” (113/230-231)


* 

UNFORTUNATELY, no matter what some wives and mothers did, it was not enough to establish a happy home, no matter what it might look like from the outside. As Emerson wrote in 1844, “Every roof is agreeable to the eye, until it is lifted; then we find tragedy and moaning women, and hard-eyed husbands.” 


* 

February 7: Joseph Smith, the founder and prophet of the Church of Jesus Christ of the Latter-Day Saints announces his plan to run for President of the United States. He outlines his platform. 

Excerpts from the Joseph Smith Papers include: 

No honest man can doubt for a moment, but the glory of American liberty, is on the wane; and, that calamity and confusion will sooner or later, destroy the peace of the people. Speculators will urge a national bank as a savior of credit and comfort. A hireling puseudo [sic] priesthood will plausibly push abolition doctrines and doings, and “human rights,” into Congress and into every otner [other] place, where conquest smells of fame, or opposition swells to popularity. Democracy, Whiggery and Cliquery, will attract their elements and foment divisions among the people, to accomplish fancied schemes and accumulate power, while poverty driven to despair, like hunger forcing its way through a wall, will break through the statutes of men, to save life, and mend the breach in prison glooms. 

A still higher grade, of what the “nobility of nations” call “great men,” will dally with all rights in order to smuggle a fortune at “one fell swoop:” mortgage Texas, possess Oregon, and claim all the unsettled regions of the world for hunting and trapping: and should a humble honest man, red, black, or white, exhibit a better title, these gentry have only to clothe the judge with richer ermine, and spangle the lawyer’s fingers with finer rings, to have the judgment of his peers, and the honor of his lords, as a pattern of honesty, virtue and humanity, while the motto hangs on his nation’s escutcheon: “Every man has his price!

 

Now, oh! people! people! turn unto the Lord and live; and reform this nation. Frustrate the designs of wicked men. Reduce Congress at least one half. Two Senators from a state and two members to a million of population, will do more business than the army that now occupy the halls of the National Legislature.

 

Petition your state legislatures to pardon every convict in their several penitentiaries: blessing them as they go, and saying to them in the name of the Lord, go thy way and sin no more. … 

 

Let the penitentiaries be turned into seminaries of learning, where intelligence, like the angels of heaven, would banish such fragments of barbarism: Imprisonment for debt is a meaner practice than the savage tolerates with all his ferocity. “Amor vincit omnia.” Love conquers all.  

 

Petition also, ye goodly inhabitants of the slave states, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, infamy and shame. 

 

Make HONOR the standard with all men: be sure that good is rendered for evil in all cases: and the whole nation , like a kingdom of kings and priests, will rise up with righteousness: and be respected as wise and worthy on earth: and as just and holy for heaven, by Jehovah the author of perfection.

 

Oh! then, create confidence! restore freedom! break down slavery! banish imprisonment for debt, and be in love, fellowship and peace with all the world! Remember that honesty is not subject to law: the law was made for transgressors: wherefore a Dutchman might exclaim: Ein ehrlicher name ist besser als Reichthum, (a good name is better than riches.) 

 

As to the contiguous territories to the United States, wisdom would direct no tangling alliance: Oregon belongs to this government honorably, and when we have the red man’s consent, let the union spread from the east to the west sea; and if Texas petitions Congress to be adopted among the sons of liberty, give her the right hand of fellowship; and refuse not the same friendly grip to Canada and Mexico: and when the right arm of freemen is stretched out in the character of a navy, for the protection of rights, commerce and honor, let the iron eyes of power, watch from Maine to Mexico, and from California to Columbia; thus may union be strengthened, and foreign speculation prevented from opposing broadside to broadside.

 

Seventy years have done much for this goodly land; they have burst the chains of oppression and monarchy; and multiplied its inhabitants from two to twenty millions; with a proportionate share of knowledge: keen enough to circumnavigate the globe;  draw the lightning from the clouds: and cope with all the crowned heads of the world.

 

The southern people are hospitable and noble: they will help to rid so free a country of every vestige of slavery, when ever they are assured of an equivalent for their property.

 

In the United States the people are the government; and their united voice is the only sovereign that should rule; the only power that should be obeyed; and the only gentlemen that should be honored; at home and abroad; on the land and on the sea: Wherefore, were I the president of the United States, by the voice of a virtuous people, I would honor the old paths of the venerated fathers of freedom: I would walk in the tracks of the illustrious patriots, who carried the ark of the government upon their shoulders with an eye single to the glory of the people: and when that people petitioned to abolish slavery in the slave states, I would use all honorable means to have their prayers granted: and give liberty to the captive; by paying the southern gentleman a reasonable equivalent for his property, that the  whole nation might be free indeed!

 

…and when the people petitioned to possess the teritory [sic] of Oregon or any other contiguous teritory; I would lend the influence of a chief magistrate to grant so reasonable a request, that they might extend the mighty efforts [sic] and enterprize [sic] of a free preople [sic] from the east to the west sea; and make the wilderness blossom as the rose: and when a neighboring realm petitioned to join the union of the sons of liberty, my voice would be, come: yea come Texas: come Mexico; come Canada; and come all the world – let us be brethren: let us be one great family; and let there be universal peace. Abolish the cruel custom of prisons, (except certain cases,) penitentiaries, and court-martials for desertion; and let reason and friendship reign over the ruins of ignorance and barbarity; yea I would, as the universal friend of man, open the prisons; open the eyes; open the ears and open the hearts of all people, to behold and enjoy freedom, unadulterated freedom: and God, who once cleansed the violence of the earth with a flood; whose Son laid down his life for the salvation of all his father gave him out of the world; and who has promised that he will come and purify the world again with fire in the last days, should be supplicated by me for the good of all people.

With the highest esteem, I am a friend of virtue, and of the people,

                                                                                    

                                                         Joseph Smith 

                                                        Nauvoo, Illinois, February 7, 1844

 

*

JAMES WICKES TAYLOR reports again on the Millerites, noting, 

March 23. The “end of the world” is expected to day, according to Miller’s horoscope, but so far (10 A.M.) every thing remains in statu quo – “no signs of wo, that all is lost,” so far as I have observed... (102/57)

 

* 

May 4: At the Tenth Anniversary of the American Anti-Slavery Society, held in the city of New York, and after “grave deliberation, and a long and earnest discussion,” delegates vote by nearly 3 to1, 

that fidelity to the cause of human freedom, hatred of oppression, sympathy for those who are held in chains and slavery in this republic, and allegiance to God, require that the existing national compact should be instantly dissolved; that secession from the government is a religious and political duty; that the motto inscribed on the banner of Freedom should be, NO UNION WITH SLAVE-HOLDERS; that it is impracticable for tyrants and the enemies of tyranny to coalesce and legislate together for the preservation of human rights, or the promotion of the interests of Liberty[.]” 

 

    “We charge upon the present national compact,” they add, “that it was formed at the expense of human liberty, by a profligate surrender of principle, and to this hour is cemented with human blood.”


* 

“A draft of a new community in his waistcoat pocket.” 

June 27: The New Yorker has an excellent book review by Casey Cep, on Benjamin E. Park’s Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier. It was in 1844 that the founder of the Church of Jesus Christ of the Latter Day Saints, Joseph Smith, announced that he would run for President of the United States, in part because none of the major political parties would promise to protect his flock. 

    His “campaign” would be cut short on June 27, when a mob stormed the Carthage, Illinois jail where he was being held, and murdered him.



Joseph Smith.
(All photos in this post from author's collection.)


 

    I’ll quote Ms. Cep, for the most part. Park, she explains, traces Smith from his earliest forays into religion. He was only 21, in 1827, during the Second Great Awakening, when he dug up the golden tablets, from which the Book of Mormon comes. The angel Moroni, Smith claimed, had appeared to him several times before, finally telling him to go to the Hill Cumorah and dig for the plates. Smith had married Emma Hale by then, and she helped transcribe the words as her husband translated, from a language he called “reformed Egyptian.” 

    Cep writes: 

    Smith finished the transcription by 1830 and found a printer who agreed to run off five thousand copies. The result, the Book of Mormon, begins as the record of a Jewish family in Jerusalem, who, around 600 B.C., build a boat and sail to the Americas – where, six centuries later, the risen Christ preaches to their descendants. In an age when people were hungry for evidence of God’s continued involvement in the world, and in a country anxious to assert itself on the global stage, Smith’s scriptures offered appealing assurances: not only was the United States a holy land where Jesus himself had walked but God was still speaking to the men and women who lived there.

 

    At first, Smith gathered a small circle of followers, usually men and women of modest means. His claims to have discovered the new word of Christ did not sit well with many of his neighbors. Mormons occasionally spoke in tongues, and they insisted that “other churches had fallen away from Christ’s true gospel.” 

    On one occasion Smith was arrested as a “disorderly person.” Mormons suffered more. “Anti-Mormon mobs harassed known believers and attacked their houses; they even tarred and feathered Smith one night in 1832.” 

    Cep notes the Mormon’s movements, west to Kirtland, Ohio, then, amid allegations of banking fraud, west again to Independence, Missouri, and west a third time, to Far West, Missouri. 

    A growing Mormon population began to assert its voting power. Serious bloodshed soon resulted: 

    In 1838, having already been evicted from one Missouri county, they went to vote in the county seat of another, where a mob attempted to stop them. There were allegations of violence in what came to be known as the Gallatin County Election Day Battle, and subsequent vigilantism left more than twenty people dead. During this period, the Missouri governor, Lilburn Boggs, declared in an executive order that “the Mormons must be treated as enemies, and must be exterminated or driven from the state if necessary for the public peace.” Three days later, seventeen Mormons were murdered by soldiers near Shoal Creek, in Caldwell County.

 

    Cep notes that the next day, Smith was arrested. He spent four months in prison. Thousands of Mormons retreated to Illinois, where they were promised some protection by the governor. Smith himself escaped and fled Missouri. He and other church leaders headed for Washington D.C. with hundreds of petitions asking compensation for lost property and damages. Smith asked for $100,000. “What can I do?” President Van Buren responded. “I can do nothing for you.” 

    Mormon leaders returned to Illinois, bought the town of Commerce, and renamed it Nauvoo, which Smith believed was Hebrew for “beautiful city.” Cep does an excellent job of summarizing Park’s book and highlighting key Mormon ideas. “The city of Nauvoo,” she writes, “took shape in an age when Ralph Waldo Emerson claimed that every intellectual had ‘a draft of a new community in his waistcoat pocket.’” 

    Smith was doing more than building castles in the sky. His flock grew to 20,000. Nauvoo was “more populous than Chicago.” 

    Cep also notes that when Gov. Boggs was shot, in 1842, “rumors circulated that Smith had placed a bounty on his head. Missouri forced Illinois into an extradition arrangement for the Mormon leader, but the municipal courts in Nauvoo thwarted it, in a scandalous act of disregard for the rule of law.” 

    Unlike the Windy City, Cep explains, 

    Nauvoo, operating under a permissive charter from the state of Illinois, developed a distinctly theocratic character: its independent judiciary could deny the validity of arrest warrants issued by neighboring authorities in order to shield Church members from prosecution, and its standing militia of several hundred armed men, known as the Nauvoo Legion, was empowered to protect citizens from any threat. Smith was made a Lieutenant General, a title previously held in the United States only by George Washington, and organized parades to show off the legion’s strength.

 

    The Latter Day Saints also built an enormous tabernacle, twice as high as the White House; but serious troubles lay ahead. 

    The story of polygamy in the church is well known, but details are debated. Here, Cep can tell the story, as she says Park has related it: 

    Smith had continued to receive revelations about how the faithful were meant to serve God, so this new sanctuary housed new religious rituals. One of them called for posthumous baptism, through which Mormons could baptize a living person as a proxy for someone already deceased. Another – which would divide the Church, attract the permanent suspicion of the state, and forever taint the public perception of the faith – called for plural marriage.

 

    The origins of this rite are not well known. As Park observes in Kingdom of Nauvoo, it is striking that a faith so devoted to record-keeping did not document the doctrine of polygamy. “As committed as he was to the ritual’s significance,” Park writes, of Smith, “he was similarly committed to its secrecy, knowing that its exposure would lead to Nauvoo’s downfall.” Smith publicly denied knowledge of polygamous marriages, and the few records of those unions which do exist refer to them as “sealings” – or – even more cryptically –  simply connect the names of the united with “was,” an abbreviation for “wed and sealed.” One of the only documents Smith ever recorded which attests to the practice is a blessing he wrote for the family of one of his teen-age wives, assuring her and her relatives of their salvation. Another of Smith’s plural wives – whose marriage to Smith was followed, within a few weeks, by that of her sister – later explained that these marriages were “too sacred to be talked about.” Such furtiveness makes it difficult to track the development of the doctrine, much less Smith’s theological justification for it. Some historians, including Park, believe that he took his first plural wife in April 1841, though whenever it happened, he did not tell Emma, and it was some time before she learned the truth.

 

    By 1844, Park writes that Smith had taken more than thirty wives, the youngest age 14, the oldest age 56. 

BLOGGER’S NOTE: I believe this number would be disputed by current members of the Church of the Latter Day Saints. I leave it to the readers to think for themselves.


    Cep continues: 

    Originally, only Smith had multiple wives. But he gradually revealed the practice to other Mormon leaders, inviting them, selectively, to witness his plural marriages, then encouraging them to pursue their own. Not everyone approved: Smith’s brother Hyrum initially led the opposition, condemning polygamy and calling for a moral revival in Nauvoo. Hyrum was a widower, and his hostility to the practice weakened after he learned of its supposed posthumous benefits, through which he could be united in the afterlife with both his late wife and any future ones. Other Mormons remained unenthusiastic. Emma tried to marshal resistance among women through the Church’s all-female Relief Society; in response, Smith tried to stifle the organization. Emma then threatened him with divorce, at which point he promised to take no additional wives and signed his property over to her and their children, in order to secure their financial well-being in case of rival claims.

 

           If Parks is right, duplicity was involved. Cep writes: 

    It would be years before any Mormon leader formally acknowledged the practice of polygamy. Instead, somewhat shockingly, the Nauvoo city council passed a law punishing adultery with six months in jail and a fine of up to a thousand dollars. (Because the city’s municipal leadership overlapped entirely with its spiritual leadership, Smith could choose to protect colleagues from prosecution under this new law.) Even more audaciously, Smith cursed “all Adulterers & fornicators” in a speech, then excommunicated two Church leaders for attempting to expose his secret marriages. The first, John C. Bennett, had been the mayor of Nauvoo; when his own polygamy became public, he accused Smith of having sanctioned it. The second, William Law, had denounced plural marriage after Smith propositioned his wife. After being banished from the faith, Law started a breakaway movement called the True Church of Jesus Christ of Latter Day Saints.

 

    A review in Time (1/23/17), of A House Full of Females, includes this line by a Mormon woman, after the birth of her son in the mid-1840s: “May he be the father of many lives/But not the Husband of many Wives.” 

    It would not be until 2016, that the minutes of the Council of Fifty, which governed Nauvoo, would be unsealed for historians to review. Smith first convened it in 1844, and members set to work “drafting an alternative to the United States Constitution.” Democracy was rejected as a “failed political project,” and was to be replaced, for Mormons, by a theocratic kingdom. The Council declared Joseph Smith to be “Prophet, Priest & King.” 


Joseph Smith and his followers built up a thriving city.



A member of the Church of Jesus Christ of the Latter Day Saints
leads a tour of Nauvoo.


The faithful cut stones for a great temple.
(The photo is marred by light reflected on a glass case.)



The Temple at Nauvoo - cutaway view.


The temple was burned in 1848, by an arsonist.
For many years the site was a hole in the ground.


The Temple at Nauvoo, rebuilt in 2002.
(Photo from 2025.)

 

“The glory of American liberty is on the wane.” 

    As part of his presidential platform, Smith called for the annexation of Texas. He also suggested that money from the sale of public lands could be used to buy the freedom of enslaved persons. 

    According to Parks, Smith had sent letters to five other presidential candidates, only three of whom responded. None expressed any real interest in protecting the Mormons if they were elected. 

    Smith then declared his candidacy: 

    Persecution has rolled upon our heads from time to time, from portions of the United States, like peals of thunder, because of our religion. And no portion of the Government as yet has stepped forward for our relief. And in view of these things, I feel it to be my right and privilege to obtain what influence and power I can, lawfully, in the United States, for the protection of injured innocence.

 

    The Time review, mentioned above, included several examples of Smith’s political positions. “No honest man can doubt for a moment but the glory of American liberty is on the wane,” he warned, “and that calamity and confusion will sooner or later destroy the peace of the people.” 

    He called for prison reform: “Petition your state legislatures to pardon every convict in their several penitentiaries, blessing them as they go, and saying to them, in the name of the Lord, Go thy way, and sin no more. Imprisonment for debt is a meaner practice than the savage tolerates, with all his ferocity.” 

    He also called on followers to petition Congress to end slavery by 1850. “We have had Democratic presidents, Whig presidents, a pseudo-Democratic-Whig president and now it is time to have a president of the United States; and let the people of the whole Union, like the inflexible Romans, whenever they find a promise made by a candidate that is not practiced by an officer, hurl the miserable sycophant from his exaltation, as God did Nebuchadnezzar, to crop the grass of the field with a beast’s heart among the cattle.” “…I would honor the old paths of the venerated fathers of freedom.” 

    Not long after he declared for office, Smith was sent to jail (here we are back to Cep’s review as our source). Trouble developed when William Law and a group of dissenters began publishing a newspaper, the Nauvoo Expositor, accusing Smith of polygamy and calling him a threat to democracy. 

    The Council of Fifty ordered the Nauvoo Legion to destroy Law’s press; and Smith declared martial law. 

 

Murder in Carthage. 

    The state of Illinois responded by threatening military retaliation against Nauvoo, and by adding a new charge to all the outstanding ones against Smith: attempting to incite a riot. Smith surrendered himself at Carthage, the county seat. Two days later, a mob of more than two hundred men stormed the jail where the Prophet was being held and shot him as he tried to escape by jumping from a second-story window. He died not long after hitting the ground, either from the fall or from the bullets the mob fired at him once he landed.

 

    Only five of the vigilantes were tried for Smith’s murder, and none were convicted. 

 

    The later history of the church is better known. Sidney Rigdon, Smith’s First Counselor, tried to take control. Brigham Young, a member of an advisory council called the Quorum of Twelve, suggested instead that the Quorum take charge, with Young as president. Rigdon was later excommunicated, established a rival church, and condemned polygamy. Cep describes Young, a former carpenter: 

    Young was a forceful figure – “a man of much courage and superb equipment,” per the weathered stone that marks his birthplace, in Whitingham, Vermont. Ignoring the criticisms of the surrounding secular authorities, he began to “marry for eternity” more than a dozen women, seven of whom had also been “M.E.” to Smith, while also organizing the Mormon vote for county elections. The state retaliated by revoking Nauvoo’s charter, and the antagonism between the theocratic city and its surrounding democratic neighbors intensified until, finally, the Mormons were forced out of Nauvoo.

 

    There was some talk in this period about establishing a “sovereign reservation” where the Mormons could practice their faith in peace, like those granted to Native Americans. The battles between religion and law continued for another sixty years, at least. “In Reynolds v. United States (1879),” Cep explains, “the Justices ruled that the free-exercise clause did not protect plural marriage, and that a federal law banning polygamy was constitutional. Congress then passed more laws punishing the Church, including one that called for the seizure of its property.” 

    As is true with almost everything, the decision in Reynolds can be found online.  

    It was not until 1896 that Utah was admitted to the union as a state, after the Church of Jesus Christ of the Latter Day Saints agreed to give up polygamy. For the first time, then, a Mormon was elected to serve in Congress. Reed Smoot, a member of the Quorum of Twelve, was chosen for a seat in the U.S. Senate in 1903; but, as Cep notes, “he endured several years of congressional inquiries into whether his duties as a Mormon apostle would keep him from exercising secular authority.