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Mountain Meadows Massacre

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The Mountain Meadows massacre occurred on Friday, September 11, 1857 in Mountain Meadows, Utah, several miles south of Enterprise in Washington County along the portion of the Old Spanish Trail that became the overland wagon road to California. Mormon militia and some Paiutes killed an entire wagon train of Arkansas farming families known as the Baker/Fancher party, traveling from Arkansas to California. Around 120 unarmed men, women and children were killed. Seventeen younger children (none older than six) were spared.

Map showing the area around Mountain Meadows, highlighting the Spanish Trail

Siege on September 7–11 1857

The settlers were besieged for five days, beginning on Monday, September 7, 1857. Whether Mormons or Paiutes initially attacked the party on Monday is debated. [1]

According to John D. Lee, on Friday morning, he went to the immigrants and convinced them to surrender their weapons and accept an armed one-on-one escort by the Mormon militia to safety from the siege, which the Mormon negotiators claimed was solely the doing of out of control Paiutes. Once the escort was underway in single file, a call of "Do your duty!" was given, whereupon all the adult men were shot. The women and older children were then killed by Indians and/or Mormons, depending on what source is to be believed. At least one Mormon man, who was traveling with the party through Utah, was killed in the incident.

The party's extensive property was never fully accounted for, but it is widely believed to have been stolen by those who took part in the massacre.

The bodies were placed in both mass and individual graves, and in 1859 a detachment of U. S. Cavalry erected a rock cairn as a monument. On one stone were carved the words: 'Here lie the bones of one hundred and twenty men, women and children, from Arkansas, murdered on the 10th (sic) day of September, 1857."

Lee was excommunicated from The Church of Jesus Christ of Latter-day Saints thirteen years after the incident. He was ultimately tried and executed for his crimes. He was the only person to be so punished. Lee admitted his reluctant complicity; in a lengthy confession given prior to his execution [2] he claimed he was a scapegoat for the many Mormons, including leaders George A. Smith and Isaac C. Haight, responsible for the massacre. John D. Lee also spoke bitterly of LDS President Brigham Young before his execution. In the same confession, we find the statement, "I have always believed, since that day, that General George A. Smith was then visiting Southern Utah to prepare the people for the work of exterminating Captain Fancher's train of emigrants, and I now believe that he was sent for that purpose by the direct command of Brigham Young." [3] By other accounts, despite his ill feelings toward the Mormon leader, he maintained Young's innocence with respect to the massacre to his own grave. [4] On April 20 1961, the LDS Church posthumously reinstated Lee's membership[5].

Survivors

Seventeen young children were taken away in a wagon, and distributed to local Mormon homes for care. All but one of the children were later returned to their families in the east by the US Army. One child was not recovered. This child was possibly raised in a Mormon family as an adopted child.

Maj. Carleton's report gave the names of the children taken and the manner of their release. Of the families who took in the children he said, "Murders of the parents and despoilers of their property, these Mormons...dared even to come forward and claim payment for having kept these little ones barely alive; these helpless orphans whom they themselves had already robbed of their natural protectors and support. Has there ever been an act which at all equaled this devilish hardihood in more than devilish effrontery? Never, but one; and even then the price was but "30 pieces of silver."

But Carleton goes on to give credit to Mrs. Hamblin for care of the children, despite reports that members of her family, including her son had taken part in the massacre. "Mrs. Hamblin is a simple minded person of about 45, and evidently looks with the eyes of her husband at everything. She may really have been taught by the Mormons to believe it is no great sin to kill gentiles and enjoy their property. Of the shooting of the emigrants, which she had herself heard, and knew at the time what was going on, she seemed to speak without a shudder, or any very great feeling; but when she told of the 17 orphan children who were brought by such a crowd to her house of one small room there in the darkness of night, two of the children cruelly mangled and the most of them with their parents’ blood still wet upon their clothes, and all of them shrieking with terror and grief and anguish, her own mother heart was touched. She at least deserves kind consideration for her care and nourishment of the three sisters, and for all she did for the little girl, "about one year old who had been shot through one of her arms, below the elbow, by a large ball, breaking both bones and cutting the arm half off."

Carlton's report is contradicted by Dr. Forney's report to Congress. He asserts that the children were well-cared for: "when I obtained the children they were in a better condition than children generally in the settlements in which they lived." [6]

Disputed facts

Will Bagley wrote, [7]

Reliable history requires accurate data. In the case of Mountain Meadows, we have a record irrevocably colored by dubious folklore and corrupted by perjury, false memory, and the destruction of key documents. Almost every acknowledged ‘fact’ about the fate of these murdered people is open to question.

The only survivors were young children. Although their accounts were useful, they were not able to provide the context that adult witnesses would have provided. Accounts from the participants were given years later and are often contradictory and self-serving. Due to the cover-up, source documents disappeared. Although the various sources agree on the essential story of the massacre on September 11 1857, the sources differ on many of the facts leading up to or following the massacre. As a result, various historians have reached differing conclusions. This section reviews some of the controversies.

Who ordered the massacre?

At the trial that resulted in his conviction, the witnesses said that Major [8] John D. Lee, the commanding officer at the scene, made the decisions that directly led to the massacre. [9] Lee, however, said that he received orders from Lieutenant Colonel Isaac C. Haight, delivered by Major John M. Higbee, "to decoy the emigrants from their position, and kill all of them that could talk. This order was in writing." [10] Bagley suggests that after a first trial of Lee resulted in a hung jury, the prosecutor may have struck an implicit agreement with the leaders of the church to allow Lee to be convicted at the second trial if charges against the other suspects would be dropped. [11]

Affidavits taken from several participants after Lee’s trial also indicate that the orders to massacre the party came from Colonel William Dame, commander of the Iron County militia, and Lieutenant Colonel Isaac Haight, the militia’s second-in-command. [12] Juanita Brooks notes that during the siege messengers made frequent trips between Mountain Meadows and militia headquarters in Cedar City and Parowan, providing ample opportunity for Dame and Haight to issue orders. [13]

Researchers have disagreed on whether Young may have ordered the massacre. Brooks concludes that Young “did not order the massacre, and would have prevented it if he could.” [14] Her conclusion is based largely on a letter from Young to Haight dated September 10 giving instructions to leave the emigrants alone. The key sentences from Young’s letter are the following: [15]

In regard to the emigration trains passing through our settlements, we must not interfere with them until they are first notified to keep away. You must not meddle with them. The Indians we expect will do as they please but you should try and preserve good feelings with them. There are no other trains going south that I know of. If those that are there will leave, let them go in peace.

On September 7 Haight had sent an express rider, James Haslam, on the 496-mile round-trip journey to Salt Lake City; Young replied promptly and Haslam reached Cedar City with Young’s letter on September 13, two days too late to save the emigrants. Brooks, however, faults Young and George A. Smith for preaching militant sermons that set the conditions for the massacre and also for participating in the cover-up. [16]

Bagley, on the other hand, concludes that Young was directly responsible for the massacre by encouraging the Paiutes to attack the party and seize their cattle. [17] He cites a recently discovered journal recording a September 1 meeting of Young with the Southern Paiute chiefs, saying that Young “gave them” all the cattle on the southern route. [18] He suggests that the statement in Young’s letter to Haight, “The Indians we expect will do as they please...”, carried a message that “the Mormons could blame whatever happened on the Paiutes.” [19]

Bagley also quotes Lee’s Confessions, describing a late August conversation with George A. Smith, who was touring the settlements in southern Utah, in which Smith suggested that emigrant trains that made “threats against our people” should be attacked. [20] According to legend, the execution command "Do your Duty!" was a direct quote from a communication from Brigham Young, ordering the massacre. Allegedly the message read, "Brethren do your duty."[citation needed] Many letters and documents were allegedly destroyed by the LDS church at the time, in fear of retaliation by the US Army. [21]

Sally Denton, although agreeing with Bagley that Young was directly responsible for the massacre, disagrees regarding the role of the Paiutes in Young’s plans. [22] She notes that the record of Young’s September 1 meeting with the Paiute chiefs indicates that they resisted Young’s efforts to enlist their support in the Utah War conflict. She also notes that it would have been nearly impossible for the chiefs to travel nearly 300 miles in 6 days to begin the attack on September 7. [23] She views the account of Haslam’s ride and Young’s September 10 letter to Haight with considerable skepticism, considering these to be part of a plan to establish an alibi for Young. [24]

Reasons for massacre

Brooks concluded in her book on the tragedy that, [25]

The complete—the absolute—truth of the affair can probably never be evaluated by any human being; attempts to understand the forces which culminated in it and those which were set into motion by it are all very inadequate at best.

Brooks asserted that both historic events and emotional responses between Mormons and emigrants contributed to the tragedy.

The massacre occurred in the context of a larger conflict between the LDS church and the United States. US troops were marching on the Utah Territory in the summer of 1857. Brigham Young, the federally appointed territorial governor, had not been informed by the President or government officials of the army's purpose. He believed this army could renew the persecution the Latter-day Saints had experienced in New York, Ohio, Missouri, and Illinois prior to their arduous journey west. "We are invaded by a hostile force who are evidently assailing us to accomplish our overthrow and destruction," he declared August 5, 1857. In anticipation of an attack, he declared martial law in the territory and ordered "[t]hat all the forces in said Territory hold themselves in readiness to March, at a moment's notice, to repel any and all such threatened invasion". Arrington,[citation needed] p. 254.

Rumors circulated in the region regarding the Fancher party. They were based on statements reportedly made by Fancher party members to non-Mormon traders along the Mormon Trail claiming the party included members of the "Missouri Wildcats", the mob that killed Mormon founder Joseph Smith, Jr. In addition, some reportedly claimed to have been present at the murder of Mormon Apostle Parley P. Pratt earlier that year. These statements have been called into question by various historians due to conflicting accounts of the settlers' journey south through Utah. But relations between Mormons and all non-Mormon emigrants were at best strained, in part because of tension caused by the anticipated war between Utah and the U.S. government. Also, the emotional legacy of the murders of Joseph Smith and others in Illinois in 1844, mob action in LDS settlements, and the Mormon War of 1838 in Missouri, in which Governor Lillburn Boggs had ordered all Mormons to be exterminated or driven from that state, led Mormon settlers to be antagonistic and on alert.

Some may have seen vengeance on the alleged murderers of Joseph Smith as a religious duty, for the following covenant had been added to the temple endowment following his martyrdom, where it remained until 1927:[26]

You and each of you do covenant and promise that you will pray and never cease to pray to Almighty God to avenge the blood of the prophets upon this nation, and that you will teach the same to your children and to your children's children unto the third and fourth generation.

Memorial markers

On September 15, 1990, a memorial marker was dedicated that lists the names of the 82 individuals who were killed and those of the seventeen children that survived. Those in attendance at this dedication were both members of the community and descendants of those killed and those that survived. It is maintained by The Church of Jesus Christ of Latter-day Saints and the Mountain Meadows Association. The 1990 Monument stands on Dan Sill Hill, overlooking the site of the Massacre in the Mountain Meadows Valley below. [2][3]

On September 11, 1999, church president Gordon B. Hinckley, in conjunction with the Mountain Meadows Association, dedicated a new Monument at the original Mountain Meadows gravesite. In 1859, two years after the Mountain Meadows Massacre, the original monument at this site was established by the U.S. Army. It consisted of a stone cairn topped with a cedar cross and a small granite marker set against the north side of the cairn and dated 20 May 1859. Military officials marked some other burial sites in the valley with simple stone cairns. The Utah Trails and Landmarks Association built a protective stone wall around the 1859 grave site in September 1932. In 1999, the 1932 wall was replaced, and the present Grave Site Memorial was installed. On August 3rd, 1999,workers excavating for the wall around the new monument accidently uncovered the 1859 Carleton grave. On September 10th, 1999, the remains recovered from that grave were re-interred in a burial vault inside the new wall, during a private ceremony. The monument was dedicated the following day, September 11, 1999. [4]

Mountain Meadows, Utah is on the national Historic Register.

An additional monument has been erected near Carrollton, Arkansas near the departure point of 33 members of the Arkansas Emigrant wagon trains. The monument is adjacent to a cemetery and the Carrollton Lodge. The monument includes a 2/3 replica of the rock cairn and the wooden cross that originally marked the mass grave has been erected, along with some other interpretive materials. It was erected by the Mountain Meadows Monument Foundation.

The Mountain Meadows Massacre Monument in Carrollton, Arkansas.

Public perception in the 19th Century

When the massacre became public in the decades after the incident, public outcry was widely heard. Mark Twain even gave an account, based on his perceptions about the attack, in appendix B of Roughing It, first published in 1872:

The leaders of the timely white "deliverers" were President Haight and Bishop John D. Lee, of the Mormon Church. Mr. Cradlebaugh, who served a term as a Federal Judge in Utah and afterward was sent to Congress from Nevada, tells in a speech delivered in Congress how these leaders next proceeded: "They professed to be on good terms with the Indians, and represented them as being very mad. They also proposed to intercede and settle the matter with the Indians. After several hours parley they, having (apparently) visited the Indians, gave the ultimatum of the savages; which was, that the emigrants should march out of their camp, leaving everything behind them, even their guns. It was promised by the Mormon bishops that they would bring a force and guard the emigrants back to the settlements. The terms were agreed to, the emigrants being desirous of saving the lives of their families. The Mormons retired, and subsequently appeared with thirty or forty armed men. The emigrants were marched out, the women and children in front and the men behind, the Mormon guard being in the rear. When they had marched in this way about a mile, at a given signal the slaughter commenced. The men were almost all shot down at the first fire from the guard. Two only escaped, who fled to the desert, and were followed one hundred and fifty miles before they were overtaken and slaughtered. The women and children ran on, two or three hundred yards further, when they were overtaken and with the aid of the Indians they were slaughtered. Seventeen individuals only, of all the emigrant party, were spared, and they were little children, the eldest of them being only seven years old. Thus, on the 10th day of September, 1857, was consummated one of the most cruel, cowardly and bloody murders known in our history.

Modern depictions in Media

  • The play Fire In The Bones (1978) by Thomas F. Rogers is a depiction of the massacre from the perspective of John D. Lee, and is based heavily on Juanita Brooks' research.
  • The play Two-Headed (2000) by Julie Jensen depicts two middle-aged Latter Day Saint (Mormon) women reflecting on the massacre that occurred when they were children.
  • The film Burying the Past: Legacy of the Mountain Meadows Massacre (2004), directed by Brian F. Patrick, is a documentary of the event.
  • The film September Dawn (2006), directed by Christopher Cain, depicts a love story set at the time of the massacre.

Books and Articles

  • Brooks, Juanita; Mountain Meadows Massacre; University of Oklahoma Press (Tdr); ISBN 0-8061-2318-4 (softcover, 318 pages, May 1991); first published in 1950
Brooks was a lifelong Latter-day Saint raised in Saint George and a child of the Mountain Meadows Massacre generation.

Notes

  1. ^ Some feel Paiute Indians initiated the attack (perhaps with Mormon encouragement). Others believe that Indians were never involved, and that, from the beginning, the attackers were Mormons disguised as Indians. (Oral tradition among Paiute tribe holds that all its members refused the Mormons' request to participate. Other accounts, including Maj. Carleton's 1859 report presented before Congress and Lee's 1877 Confessions, assert Paiute involvement). Brevet Maj. Carleton of the US Cavalry made a report in 1859 that was submitted in the Congressional record in 1902, detailing his investigation; he noted the different accounts of the attack, including those holding the Indians solely responsible. His own conclusions were accounts that blamed only the Indians were extorted lies. While noting uncertainties, his conclusion held the Mormons and Brigham Young primarily responsible and advocated immediate action against them. He also showed a dislike of Mormons in general, stating the following:

    "The expenses of the army in Utah, past and to come (figure that), the massacre at the Mountain Meadows, the unnumbered other crimes, which have been and will yet be committed by this community, are but preliminary gusts of the whirlwind our Government has reaped and is yet to reap for the wind it had sowed in permitting the Mormons ever to gain foothold within our borders."
    — Maj. Carleton's report May 1859.
  2. ^ John D. Lee (1877). Life and Confessions of John D. Lee, pp. 238-242.
  3. ^ John D. Lee (1877). Life and Confessions of John D. Lee, pp. 225.
  4. ^ Will Bagley (2002). Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows, pp. 311-319.
  5. ^ Bagley, p. 361.
  6. ^ Senate record, 36th Congress.
  7. ^ Bagley, p. xvi.
  8. ^ The Mormons considered themselves at war during this period (see Utah War), and most of the men in the region held military ranks in local militias. George A. Smith was Brigadier General over all of Southern Utah as well as a member of the Quorum of Twelve Apostles. William H. Dame was Colonel of the Iron County militia as well as Bishop of the Parowan ward. Isaac C. Haight of Cedar City was Lieutenant Colonel of the Iron County militia as well as Parowan Stake President (over Dame in ecclesiastical matters, but under him in military rank). John M. Higbee of Cedar City was a Major in the Iron County militia, the ranking officer and field commander of the detachment at Mountain Meadows, as well as the first counselor to President Haight in the Parowan stake. [1]
  9. ^ *Juanita Brooks (1991). Mountain Meadows Massacre, pp. 194-198; Bagley, pp. 301-306.
  10. ^ Lee repeats his report of the orders in the immediately following text. "Higbee handed it to me and I read it, and dropped it on the ground, saying, 'I cannot do this.' The substance of the orders were [sic] that the emigrants should be decoyed from their strong-hold, and all exterminated, so that no one would be left to tell the tale, and then the authorities could say it was done by the Indians." See Lee, Last Confession of John D. Lee, 233-234.
  11. ^ Bagley, pp. 298-301.
  12. ^ Brooks, pp. 84, 93.
  13. ^ Brooks, pp. 72-73.
  14. ^ Brooks, p. 219.
  15. ^ The full letter is shown in Brooks, p. 63.
  16. ^ Brooks, p. 219.
  17. ^ Bagley, p. 379.
  18. ^ Bagley p.114.
  19. ^ Bagley, p. 137.
  20. ^ Bagley, pp. 86-87.
  21. ^ Bagley, p. xvi.
  22. ^ Sally Denton (2003). American Massacre: The Tragedy at Mountain Meadows.
  23. ^ Denton, pp. 158-159.
  24. ^ Denton, pp. 157-158.
  25. ^ Brooks, p. 223.
  26. ^ This version of the covenant came from the senate trial of Reed Smoot who was a Mormon Apostle who had been elected a Senator from Utah. In 1903, a protest was filed in the United States Senate to have Hon. Smoot removed from office, on the grounds that he had taken this treasonous oath in the endowment ritual. The content of the oath was revealed by former members of the LDS church. U.S. Senate Document 486 (59th Congress, 1st Session) Proceedings Before the Committee on Privileges and Elections of the United States Senate in the Matter of the Protests Against the Right of Hon. Reed Smoot, a Senator from the State of Utah, to hold his Seat. 4 vols.[+1 vol. index] (Washington: Government Printing Office, 1906)

External links

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