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Episodes

13.1—Joseph Hodgetts retrieves part of his family from the Enoch Train.

13.2—W. Parrott lectures against his former religion.

13.3—William Webb accuses Thomas and Pamela Hewlett of stealing his sister.

13.4—Rev. J. Jones of Llangollen dies in Cincinnati.

Salient Events

• 5 January 1856. Zion’s Trumpet prints a letter written by Thomas Job from Salt Lake City. Dated 27 August 1855, the letter is addressed to Daniel Daniels, the uncle of Thomas’s wife, Hannah. Just over one year earlier, Thomas had left Wales for Utah, taking his two-year-old daughter, Elizabeth, with him. At that time, his wife had been unwilling to make the journey, but she later changed her mind. Thomas indicates in his letter that he would gladly pay Hannah’s way as well as the way for various other relatives. See the full account of the Job family in the Salient Events section of chapter 11.
• 28 January 1856. David John from Little Newcastle, Pembrokeshire, has a dream in which an angel instructs him to realign himself with the Latter-day Saints (he had been baptized seven years earlier, at the age of sixteen). The poem he composed shortly after this life-changing dream is printed in the 1 March 1856 issue of Zion’s Trumpet. Here are the first two stanzas of his poem, entitled “Feeling of a Young Saint”:

I lost all my former friends,

When I joined with the Saints;

Nevertheless, I have gained,

And it is a wondrous honor to me.

If I have lost the smiles of my dear mother,

And of my many relatives old and young;

I have received an even more valuable treasure

That Jesus pure has promised.[1]

See the Salient Event for February 1849 for more information about David John. While he and his family were crossing the plains in 1861, his daughter Annie died at eight months old. The approximate location of her grave was discovered later, the account of which is available online.[2]

• 2 February 1856. The Zion’s Trumpet’s statistical report for Wales for the final six months of 1855 shows the total number of members at that time to be 3,785. Also mentioned are 590 excommunications, 54 deaths, and 219 emigrants. Undoubtedly Dan Jones and other church leaders were concerned that there were 71 more excommunications than there were baptisms during this period. One must bear in mind, however, that during this era, members were often excommunicated for relatively minor offenses, such as nonattendance at meetings and consumption of alcohol.

• 23–26 February 1856. A four-day conference is held in Merthyr Tydfil at the White Lion Inn. In attendance were the presidency of the Church in Great Britain: Franklin D. Richards, Daniel Spencer, and Cyrus H. Wheelock. The following paragraph provides some idea as to the conditions of this conference, the final one at which Dan Jones would preside:

President Jones made some preliminary remarks to bring the numerous congregation to order, requesting the Saints to make room for one another, and for those who were on the steps and on the road wishing to have a place to listen somehow. He requested those who did not understand English to be patient since it was in that language the brethren would speak.[3]

Jones occasionally summarized in Welsh the messages of English speakers for the benefit of those in attendance who did not speak English; many of the speakers encouraged the monoglot Welsh to learn English. Jones also announced that “half the number of those who give five pounds to the P. E. Fund will receive their passage to the Valley this year if they have been faithful Saints for over six years, and the other half will be given passage next year.” In looking back on the travels of Daniel Daniels and himself, Jones was pleased to report that “there was never a contrary word or action, rather cooperation in love always.” On the final day of the conference, Daniels was set apart as president of the Church in Wales in place of Jones. Daniels’s counselors were Israel Evans and Benjamin Ashby, two Americans who spoke no Welsh. No doubt Jones was happy not to have a repeat of what occurred at the conference held in the same location seven years earlier, when he was to be released from the same office: the leaders from Liverpool had not been in attendance, despite promising to come, and Jones had had to release himself and set apart his replacements.

• 15 March 1856. In this issue of Zion’s Trumpet, Dan Jones reaffirms his belief that a Welshman by the name of Prince Madoc had discovered America some three hundred years before Columbus’s arrival. Jones declares his determination to continue the search that he had begun on the Southern Expedition with Parley P. Pratt seven years earlier and also pleas for additional information that anyone might have:

Despite how much others may doubt the story that Madawg ab Owen Gwynedd [Madog ab Owain Gwynedd] discovered America before Columbus, we have gathered satisfactory proofs of the fact in our searches across the continent for the “Welsh Indians” during the past twenty years, and since we are determined to re-initiate at the end of this month a search with no turning back, if they are living on land, we beseech those who may have a more correct or more extensive story than that given by “Powell” or the “Triads” about the departure of Madawg from this country or by his descendants on the other side of the sea, to assist us in our venture; not their money, we do not ask that, rather for accounts which will help us to accomplish the objective which has cost us several hundred already.[4]

There is no evidence during the remaining six years of Jones’s lifethat he was able to pursue his passion of searching for the Welsh Indians. That he was beset with financial difficulties and many health issues during this period possibly explains his lack of action.

• 29 March 1856. Dan Jones declares in Zion’s Trumpet that this issue would be his last as its editor, as he had been assigned to take a large group of emigrants to America, and that his good friend Daniel Daniels would take over the editorship.[5] The following is a brief summary of Jones’s history with the Welsh periodical (please see Chapters 3 and 6 for more details):
• July 1846. Jones founds the Prophet of the Jubilee. Published monthly for two and a half years, this was the first non-English publication for The Church of Jesus Christ of Latter-day Saints.
• January 1849. The periodical is renamed Zion’s Trumpet, and its base of operations moves to Merthyr Tydfil under the editorship of John S. Davis, who serves as editor for the next five years. Davis also publishes Welsh translations for the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price.
• January 1856. Jones, back in Wales as a missionary, becomes the editor of Zion’s Trumpet and serves until March 1856.
• 5 April 1856. The Caernarvon and Denbigh Herald becomes the first newspaper in Wales to report the excitement on the ship Enoch Train that occurred just hours after its departure from Liverpool on 23 March 1856. The story had first appeared in the Worcestershire Chronicle only three days after Joseph Hodgetts had chased down the Enoch Train just minutes before it entered the open sea. His objective was to persuade his wife and children to return home to Worcester with him. While Hodgetts had been away on business, Ann Hodgetts had taken £314 from the bank and then had gone with her children to board the ship in Liverpool. The story, with varying amounts of detail, also appeared in the North Wales Chronicle, the Cardiff and Merthyr Guardian, the Usk Observer, and the Monmouthshire Merlin. See Episode 13.1.
• 12 April 1856. On page 121 in this issue of Zion’s Trumpet, Daniel Daniels expresses his trepidation at having accepted not only the responsibility of the editorship of the periodical but also that of the presidency of the Church in Wales:

We are far from being so conceited as to claim the same skill in a war as that of an old soldier who has been in the battle fighting with the family of the devil as if for life and having done so from the first time the banner of Jesus waved over the hills of Gwalia until now. . . . Here we are poor weaklings and too grossly inexperienced, you conference presidents included, after having been set in our places to do the best we can. . . . Dear fellow soldiers, please complete the deficiency of your president and editor who is at present unskilled, by keeping the divine armor shiny, and your swords sharp, and wage war to the sound of the Trumpet, through which we shall seek to blow only that which is most interesting and useful.[6]

Daniels fails to mention yet another worry he most likely had: having two American counselors, Israel Evans and Benjamin Ashby, who did not speak any Welsh. Evans, however, expressed his joy at having received his new assignment:

I have wanted to visit Wales ever since I was a child, for this is the land of birth of my forebears, although they are not in the land of the living at present. . . . My heart jumped for joy when President Franklin said to me—“Brother Israel—I want you and Brother Ashby to go to Wales to labor, and to learn the Welsh language, which will be an eternal blessing to you.”[7]

No doubt Daniels appreciated Evans’s enthusiasm for his new calling; however, there is no evidence that either Evans or Ashby ever learned Welsh while serving in Wales.

• 19 April 1856. The S. Curling leaves Liverpool with 707 Latter-day Saint passengers, 560 of them Welsh, under the leadership of Dan Jones. After a journey of just five weeks, the ship docked at Boston where they boarded a train for Iowa City, the terminus of the railroad at that time. In Iowa City, a handcart company was formed with 232 members, nearly all of them Welsh, under the leadership of Edward Bunker, a veteran of the “Mormon Battalion.” Bunker later wrote in his journal:

I had for my counselors Brothers Grant, a Scotchman, and tailor by trade, and MacDonald, a cabinet maker, neither of whom had much experience in handling teams. Both were returned missionaries. The Welsh people had had no experience and very few of them could speak English. This made my burden very heavy. I had the mule team to drive and had to instruct the teamsters about yoking the oxen.[8]

The Saints who traveled in handcard companies across the plains showed great courage, faith, and ingenuity on their journeys. To better understand their experiences were like, please see accounts such as those concerning John Parry Jr., Ann Morris Butler, Priscilla Merriman Evans, Thomas D. Giles, and Robert David Roberts.[9]

The Edward Bunker Handcart Company reached Salt Lake City on 2 October 1856, fiveandahalf months after the S. Curling had sailed from Liverpool.

• 3 May 1856. Dewi Elfed Jones writes a letter to Daniel Daniels in which he expresses his great remorse for the wrongdoing that had resulted in his excommunication in 1855. Letters had appeared in the 21 July 1855 Zion’s Trumpet revealing that Jones’s misuse of Church funds had been the reason for excommunicating him(see Episode 8.2). The postscript of his letter is a long poem of contrition entitled “Hymn of Tribulation.” Next is a letter by Thomas Harris, one who had spoken out against Jones nearly a year earlier, but who now speaks in favor of his reinstatement. The final word on the subject is a letter by Daniel Daniels:

I recommend him from my heart to the attention, goodwill, and trust of the Saints and pray for him while burying all that was, without further mention of it, so that we may be of one heart in supplicating in his behalf, that he shall have the strength to redouble his diligence until the gap caused during the time we have lost is fully made up.[10]

Jones emigrated in 1860 on the William Tapscott and died three years later in Logan, Utah, at the age of fifty-six.

• 3 May 1856. A writer for the North Wales Chronicle tells of receiving a long letter from William Saunders Parrott in which he had written of his experience among the Latter-day Saints. After spending a period of time “enchanted with the system,” Parrott decided not only to end his association with his new Church but also to warn others by giving lectures to reveal “the fallacies and absurdities of the Mormon belief.” Other newspapers in Wales reported on his lectures. See Episode 13.2.
• 7 June 1856. The Monmouthshire Beacon prints an article about Mary Ann Webb, “the daughter of a laboring man living in the Baptist chapel yard, who is himself a devoted Latter-day Saint.” Ten months later, in the 11 April 1857 issue of the same newspaper, another article about Webb appeared. These articles provide information about Webb’s decision to take residence in the nearby home of Thomas and Pamela Hewlett, also Latter-day Saints. Although Webb’s father, who was also a Latter-day Saint, supported her going to stay with the Hewletts, her mother strongly disapproved. Ann left Liverpool on the George Washington in March 1857 and eventually made her way to Salt Lake City. Two days later Thomas Hewlett accused William Webb of “putting dirt in his house,” and an altercation broke out. A lawsuit resulted. See Episode 13.3.
• 30 August 1856. Zion’s Trumpet prints a letter from Daniel Daniels’s wife, Mary. Mary had learned of her husband’s new calling from John S. Davis, who had seen an issue of the Millennial Star with the change in the leadership in Wales. Writing from Salt Lake City on 27 June 1856, she expressed her feelings of disappointment:

This news was not sweet to me at first, but, as you said in your letter, “that the will of the Lord be done, and his counsel be respected,” is my wish, although it may not always be in accordance with the feelings of human nature.”[11]

• 3 September 1856. Dan Jones and fifteen others depart from Florence, Nebraska, on their way to Salt Lake City. At the end of the 1856 immigration season, Franklin D. Richards and several other immigration agents and returning missionaries remained in Florence to close the accounts. Members of this “express company” then made their way to Salt Lake City, arriving on 4 October 1856. They met with Brigham Young and informed him concerning the companies still out on the plains. Plans were implemented immediately to go rescue the Martin and Willie handcart companies.
• 6 December 1856. Israel Evans and Benjamin Ashby are released as counselors to Daniel Daniels. William Miller and James Taylor are appointed to be the new counselors to Daniels. One is left to wonder as to the reason for the continuation of non-Welsh speakers occupying these important positions.

Commentary

1856: January, Y Cyfaill o’r Hen Wlad yn America (Friend of the Old Country in America), pp. 42–43 (190 words). “Mormon Numbers.”

Taken from the Deseret News, this article contains information on several Church demographics: the number of Latter-day Saint missionaries serving in various parts of the world, the newspapers and periodicals then being published by the Church, and the languages into which the Book of Mormon had been translated.

1856: 19 January, Cardiff and Merthyr Guardian, p.8 (305 words). “A Female Mormon Tyrant.”

This brief article, taken from Putnam’s New York Magazine, is an interview of a “tidy English woman, from Bath, of some native refinement of manner.” During the interview, another woman comes into the room who is revealed to be another wife of the woman’s husband. The reporter learns of the great unhappiness of the “woman from Bath” because of this polygamous relationship. He ends the article: “She could not even have the privilege of a cup of tea without asking the jade’s permission, so effectually had the intruder usurped all authority in this humble abode. My heart wept for her.”

1856: 23 February, Monmouthshire Beacon, p. 6 (445 words). “A Mormon Elder in Siam. A King with 1000 wives.”

A quote from the Millennial Star—here is the first part of it:

A Letter from Salt Lake City, dated Oct. 31st, gives a detailed account of the Great Mormon Conference which took place there on the 6th, 7th, and 8th of the month. The proceedings were of no general interest. Several returned missionaries gave accounts of their journeyings and works in foreign lands. One Elder Luddington had been on a rather unsuccessful mission to Siam, having only baptized the captain of one of the ships he sailed in, and his wife. Considerable sensation was observed among his Mormon auditory when he informed them that the first King has one thousand wives, and the second five hundred. He stated that each king has fifty dancing girls, selected for their faultless forms and beauty.

1856: 23 February, Cardiff and Merthyr Guardian, p. 8 (745 words). “The Cardiff Mormonites.”

A continuation of the article published the previous week. The writer, possibly in an attempt to show some fairness after the dismal picture portrayed of a polygamous wife in the previous issue,[12] prints a letter from Ann Ellis, a former resident of Cardiff currently living in Utah. In this letter to her sister Jane, Ann expresses contentment with her new life in America:

We are doing very well: we shall have about 300 bushels of potatoes, and we have planted some corn, and a great many other things. We have got plenty of everything except wheat. James is getting very good wages all the summer—from three to four dollars a-day.

Ann also explains how she has fared with regard to the practice of polygamy:

You wished me to answer some questions for you: James has no other woman than myself yet; and when we have got more property—that is, when we are in a way to maintain her without injuring ourselves—then it will be my duty to look out for another woman for him,—that is my duty, and not his.

1856: 15 March, Caernarvon and Denbigh Herald, p. 10 (160 words). “Report of the Proceedings of the Yorkshire Welsh Society.”

The writer of the report places the blame for the weakening Anglican Church in Wales on the leaders who appointed almost exclusively English monoglot clergy to preside in Wales—thus they did not connect with the people, many of whom did not speak any English. In a section of the report entitled “Present State of the Church in Wales,” the writer says:

The Welsh have become a nation of Dissenters; and whilst the chapels of the latter are thronged with worshippers, the churches are deserted, or nearly so.

He then quotes from the minute book of a member of the committee—notes made during this person’s visit to the diocese of St. David. He tells of the low attendance in various parish churches because so much is done in English in comparison to Welsh.

During my sojourn in this diocese I everywhere encountered the disciples of Mormon, who appeared to be making the greatest efforts to propagate their tenets amongst the peasantry. They were well versed in both Welsh and English. They preached in the lanes and highways and the corners of the streets, and distributed their tracts from house to house; and no attempt, as far as I could learn, was being made by the diocesan or his clergy, to arrest the onward movement of these heretics. Indeed, the English prelate is regarded by the mass of the population as a perfect cipher in the country, utterly disqualified to be of any service to the cause of true religion amongst them.

1856: 15 March, North Wales Chronicle, p. 3 (340 words). “M�ǰ����DzԾ�����.”

The same article as in the Cardiff and Merthyr Guardian for 19 January 1856 (see previous entry).

Episode 13.1

Start: Joseph Hodgetts retrieves part of his family from the Enoch Train

1856: 26 March, Worcestershire Chronicle, p.2 (1,340 words). “Mormonism Illustrated—Chase Extraordinary.”

This lengthy article has the most complete account of Ann Hodgetts and her attempted escape from her husband to take her children to Salt Lake City.[13] A short summary is as follows:

In 1850, Joseph and Ann Hodgetts were living with their family at Spring Hill in the city of Worcester. In December of that year, their nineteen-year-old son, Benjamin, converted to The Church of Jesus Christ of Latter-day Saints, and in 1852, he went to Salt Lake City. By 1856, he was back in England as a missionary. He convinced Ann to leave Joseph and take her other children to Liverpool to sail for the United States. While Joseph was away on business, Ann withdrew £314 from the bank and set off with her children for Liverpool, where they boarded the Enoch Train headed for Boston. Before leaving, however, she had her seventeen-year-old daughter, Maria, write a letter of explanation to leave for her husband. Upon reading the letter, Joseph set out for Liverpool, where he hired a tugboat to pursue the ship that had only hours before been towed out toward the open sea. He was able to board the ship and immediately demanded that the captain bring forth his wife and children. After pleading with Ann for some time, he finally convinced her to return home with him. The younger children accompanied them, but fifteen-year-old Emily and seventeen-year-old Maria insisted on continuing their journey. After reaching Boston, Maria received word from home that her mother was in poor health and needed her help. So she returned to England and assisted her mother for two years until Ann’s death. The following year, Maria married and had a large family. She died in England in 1894 at age 56. Emily crossed the plains in the Hodgetts wagon company, which was led by her twenty-five-year-old brother Benjamin. Benjamin died four years later at age twenty-nine. In 1860, Emily married John Lowder, and they eventually settled in southern Utah. Emily gave birth to nine children and lived to be 102.

1856: 29 March, Usk Observer, p. 3 (125 words). “The Mormon Exodus.”

An extraordinary scene was witnessed a few days ago at the New-street railway station, Birmingham. A fine ship, the Enoch Train, having been chartered to convey a cargo of Mormons to the United States, en route to their settlement in Utah territory, three hundred men and women, boys and girls, formed the contingent supplied by the Birmingham district. They left by the half-past ten train. All seemed to belong to the working classes, and the proportion of the sexes was about equal. Many hundreds of their relatives and fellow saints assembled at the station to bid them farewell; and, in spite of the efforts of an instrumental band to cheer the spirits of the females, some very affecting scenes were witnessed. There will be 900 on board.

1856: 5 April, Caernarvon and Denbigh Herald, p. 10 (245 words). “Mormonism Illustrated.”

A condensed version of the article in the Worcestershire Chronicle for 26 March 1856 (see previous entry) entitled “Chase Extraordinary.”

1856: 5 April, Merthyr Telegraph, p. 4 (65 words). “The Mormons.”

A fine ship, the Enoch Train, having been chartered to convey a cargo of Mormons to the United States en route to their settlement in Utah territory, 300 men and woman and boys and girls left Birmingham for the purpose on the 19th, to join the rest of the contingent at Liverpool. There are altogether 900 on board the Enoch Train, which sailed on Monday.

1856: 5 April, Wrexham Advertiser, p. 3 (65 words).

The same article that appeared in the Merthyr Telegraph for 5 April 1856 (see previous entry).

1856: 5 April, North Wales Chronicle, p. 5 (390 words). “Extraordinary Elopement.”

A shorter version of the article in the Worcester Chronicle for 26 March 1856 (see previous entry).

1856: 12 April, Cardiff and Merthyr Guardian, p. 2 (390 words).

The same article as in the North Wales Chronicle for 5 April 1856 (see previous entry).

1856: 12 April, Usk Observer, p. 4, Item 1 (390 words). “Extraordinary Elopement.”

The same article as in the North Wales Chronicle for 5 April 1856 (see previous entry).

1856: 12 April, Usk Observer, p. 4, Item 2 (60 words). “A Greater and a Greater Still!”

The Worcester Chronicle tells a story of a very unseemly woman, who, taking her children with her, ran away from her husband, and embarked for America, to join the Mormons. The woman was, no doubt, something of a fool; but what shall we say of the husband who, following the fair one bound for the Salt Lake, brought her back again?

1856: 3 May, Caernarvon and Denbigh Herald, p.3 (815 words). “The Recent Mormon Elopement.”

The same article as printed in the Worcestershire Chronicle for 23 April 1856 (see previous entry), except for two differences. The first is that the title in the Worcestershire Chronicle reads “Mormonism Exemplified. The Late Elopement.” The second difference is that the editor of the Caernarvon and Denbigh Herald has corrected some of the spelling and punctuation that were reproduced from the original letter as printed in the Worcestershire Chronicle version.

Here first is the editor’s introduction, then the letter Maria wrote with Ann’s guidance:

When Mr. Hodgetts came home and found that his wife and family had “flitted” to the Salt Lake, he also found a letter for him written by his daughters telling him that they were off to the Mormon settlement, and endeavoring to put him on a false scent in case he should pursue them. The whole epistle is so illustrative of the sort of morality likely to be produced by Mormonite teachings that we (Worcestershire Chronicle) think we shall do well to insert it.

It runs verbatim as follows:

Spring Hill, Worcester, March 13, 1856. My dear Father—By the request of my mother I take my pen to write the following lines to you. We are gone to the Valley you told Mother in my hearing either to quit Mormonism up or go to the Valley. So we have chosen going to the Valley, for it is God’s will. All the money in the world would not have enticed me to go, if we were not sure that Mormonism was not true. But we know it is true and will stand forever and ever. Mother says she has left a good home and a good husband and the comforts of life to go and look for a livelihood and had enough to live upon. But she would rather live poor and obey the commandments of the Lord than she would live in luxury and disobey them. These words are from her own lips she is telling me what to say. All her grief has been ever since she knew Mormonism that she could not make you obey it. All that grieves her is that she has to leave you behind. But it shall be our earnest prayer to God that in some future time you will obey the gospel of the true and living God. We have taken the three hundred pounds out of the bank, which you know is very little to go such a journey with five children. Tis a hard task for her, but tis with a pure motive to gain salvation and to keep God’s commandments. Ben is not gone with us. He is somewhere about. But where I know not. Mother hopes you will endeavor to see Ben and reason with him, and she is sure he will do all in his power to help you. This is not Ben’s doing, for he would not go with us. We shall leave England on Thursday morning 20 instant on board a steam vessel from Southampton. It will be useless you spending your money to follow us, for we never intend coming back. No, never, if it costs us our lives. Suffer what we may, we WILL go. I have left the books all right. The rent leaf and all accounts are in the large green book on the table. Mother wishes you to get someone togather your money in. Then you will be able to pay for the house being now built when you have all your money up. Mother says she did not leave you because she disliked you, but she went because the commandments of the Lord called her away and nothing else, I can assure you. I will write to you every month and let you know how we all get along. Mother has taken no more than I have told you. She has not left you in debt one farthing. So if any bills should be brought you, pay them not, for there is nothing owing. Mother and all the children send their love to you. Mother wishes me to say you have very often complained to keep your children to do nothing. But you will not have that to complain of again. There was no peace for her, she says, nor of us children when you were near us. So we all determined to stay no longer. We are gone b yourselves and of course we shall have to earn our bread before we eat it. You have many times told mother to go. Mother says she has taken all the expense and trouble off your hands. So now you can live a gentleman’s life. If you should ever makeup your mind to come to Salt Lake, we shall be most happy to receive you, and you will find mother and your family the same as you left them. Mother wishes to say she has not left you for the sake of man or men, but just to do the will of God our father, for he has declared to gather his people. But we feel it our duty to comply with the will of the Lord. I must conclude with all our prayers in your behalf that you may obey the gospel of the living God. From your affectionate wife and daughter, Ann & Maria Hodgetts.

1856: 10 May, Monmouthshire Merlin, p. 6 (860 words).

The same letter written by Maria Hodgetts to her father as it had appeared the previous week in the Caernarvon and Denbigh Herald for 3 May 1856 (see previous entry). After a brief outline as to what had transpired with the Hodgetts family, the editor comments: “The epistle is illustrative of the sort of morality likely to be produced by Mormon teachings.”

End: Joseph Hodgetts retrieves part of his family from the Enoch Train

1856: April, Seren Gomer (Star of Gomer), pp. 189–90 (245 words). “A Letter from California.”

The letter is dated 23 November 1855, from “Bottle Hill.” Although the name of the writer is not given, the letter is addressed to “My dear Uncle Hugh and family.” Here is the portion that has to do with the writer’s visit to Salt Lake City:

I have been in Salt Lake City also, and I saw the order of the Latter-day Saints in their Zion. I have seen many orders during my life, but this one goes beyond them all. I saw old, white-haired men who had five or six wives, some a dozen, most of them young girls from sixteen to twenty years old! They are permitted to have as many wives as they wish, for it is considered a duty in order to raise up a holy nation and to build Zion. There are hundreds of women who would give the hair off their heads for the freedom to leave this place. Their lives, however, are in peril if they try to accomplish such a venture, for a word from the Prophet Brigham is all it would require for the life of any man there. The city has about six thousand inhabitants and is built on a very beautiful spot on the edge of a valley twenty miles wide and over a hundred and fifty miles long. The surrounding mountains are high and steep, and they are covered in some places with snow all year. Water runs from the mountains to the city, and it is carried through the streets in gutters. I saw many Welsh people there, some with very poor lives. The women have been bewitched and are forced to work like dogs and live in a state of licentiousness.[14]

Such reports about Salt Lake City did not seem to be a serious deterrent to members of The Church of Jesus Christ of Latter-day Saints in Wales whose earnest desire was to join their fellow Saints in their gathering place.

1856: 12 April, Monmouthshire Beacon, p. 6 (70 words). “Mormon Conference.”

The Latter-day Saints held a grand conference at the Sunderland Arms Assembly Room on Sunday last, when a number of “elders,” “saints,” “brothers,” etc., held a “great talk,” the subject being, of course, the delights of Mormonism, and the advantages of a sea-trip to the other side of the Atlantic—where Mormon settlements do most abound. England and Wales can well afford to spare the deluded creatures.

1856: 18 April, The Cambrian (70 words). “The Mormons.”

[Some words are illegible and are marked with underscores in the transcription.]

A large number of these deluded fanatics left our port on Wednesday by the Troubadour for Liverpool en route for the Salt Lakes. They consisted chiefly of the very ____ class of society from the surrounding hills. Some of their relatives and friends were assembled on the quay to bid them adieu, and many shed tears ____ separation. Society at large, however, ____ deplore their departure.

The Troubadour was the steamer that transported passengers from Swansea to the Liverpool docks where they would board ships that would carry them across the ocean to various points of destination. The ship which the “deluded fanatics” boarded in Liverpool was the S. Curling, and their destination was Boston. From there they went by train to its terminus in Iowa City, Iowa. And from Iowa City they would push handcarts to Salt Lake City, a distance of nearly 1,200 miles. This particular crossing had over five hundred converts from Wales under the presidency of Captain Dan Jones.

1856: 19 April, Usk Observer, p. 7 (140 words). "Flight of Mormons."

A report of the arrival of a large group of men, women, and children in Monmouth on their way to Utah.

About 250 started on Monday morning from the Abergavenny station on their journey across the Atlantic to join their fanatic brothers and sisters.

1856: 19 April, Usk Observer, p. 1 (120 words). “Abergavenny. Departure for the Salt Lake.”

On Saturday and Sunday last, a large number of men, women and children, arrived in this town from the “Hills.” It was at first represented that they were miners and colliers emigrating to America, but on Sunday afternoon all conjectures were put an end to by a member of the fraternity holding forth on the delightful prospects of their safe arrival at the Salt Lake, and to feast their eyes with a view of Brigham Young and his beautiful pair of spectacles, which were discovered by Joe Smith in the rock, when he found the tables which now forms the Book of Mormon. About 250 started on Monday morning from the Abergavenny station to Liverpool.

1856: 26 April, Cardiff and Merthyr Guardian, p. 7 (725 words). “More Victims to Mormonism. A Prophet Checkmated.”

An account taken from the Hereford Journal about Elder Reece, a Latter-day Saint missionary, who gained the confidence of an elderly woman who owned a shop. According to the writer, the missionary convinced the woman that by going to America “she would be blessed with unfading youth, would have her sight restored, and, being joined again to her deceased but risen husband, would be fruitful and multiply.” But her neighbors convinced her to remain in Britain. The writer concludes:

Since then there has been great wavering among the flock in St. Martin’s Street and many have resolved not to leave the shores of old England, to become the victims of an abominable delusion.

1856: 26 April, Cardiff and Merthyr Guardian, p. 8 (640 words). “An Evening Party at Utah.”

The author of this account was Cornelia Ferris, wife of Benjamin Gilbert Ferris (appointed as Secretary of the Territory of Utah in 1852). Cornelia Ferris describes the entry of various apostles with their wives. Parley P. Pratt brought four wives with him and introduced each one as Mrs. Pratt. The writer expresses her reaction:

The thought came over me, with what scorn these people, who are here first and foremost, would be banished from society at home. . . . One thing was peculiar—it was only the first wives that tried to make themselves familiar with me. Dancing continued fast and furious till a late hour. Each man danced with two women at a time, and took the lead in all the chassés promenades, so it seems that even in their amusements, women take a subordinate position.

1856: 10 May, Cardiff and Merthyr Guardian, p. 8 (205 words). “Mormon Dupes.”

The early cheap up train from Bristol to Worcester on Monday morning was laden with Mormonites on their way to Liverpool en route for the Salt Lake. At Worcester no less than sixty-eight others, of whom at least one-third were children under five years of age, were waiting to join them. They were almost all clad in smock frocks, and were evidently country folk of the most ignorant class. One old man, who said he was eighty-two years of age, and stone blind, with a wallet on his back, told one of the railway porters with the gravest possible countenance that he had “faith,” and was going off in the full expectation of having his sight restored. One woman, faint of heart, was going to run away at the last moment, but the elder caught her by the arm, and compelled her to return. The “prophet” who had the chief oversight of the “saints,” having seen them all safely in the carriages (himself much too knowing to go along), went round and gave them the kiss of peace, not forgetting to make a collection for himself, which he did so successfully that he carried away a double handful of copper and silver.”—[reprinted from the] Worcester Chronicle.

1856: 17 May, Cardiff and Merthyr Guardian, p.2 (550 words). “The Emigration of the Mormon Prophet Reece and his Deluded Victims.”

Referring back to the 26 April issue of this newspaper (see previous entry), the writer was sad to report that the elderly woman who had been convinced by her neighbors to remain in Britain instead of leaving with the Latter-day Saints had changed her mind once again and had left with Elder Reece and other converts. Another of Reece’s “victims” was a woman who, without telling her husband, left with their three children for America.

1856: 17 May, Wrexham Advertiser, p. 2 (60 words).

A correspondent of the Bristol Times states that on his withdrawal from the Mormon body he was publicly anathematized in the following language: “May his eyes sink in their sockets; his flesh rot and fall from his bones; may he wish to die, but not be able; may his right arm wither; may he beg his bread, but none be given him.

Episode 13.2

Start: W. S. Parrott lectures against his former religion

1856: 3 May, North Wales Chronicle, p. 4 (500 words). “Life among the Mormons.”

The writer tells of receiving a long letter from a Mr. Parrott in which he had told of his experience among the Latter-day Saints. After spending a period of time “enchanted with the system,” Parrott decided to end his association with his new Church. He claims to have been anathematized in the following language:

May his eyes sink in their sockets; his flesh fall from his bones; may he wish to die, and not be able; may his right arm wither; may he beg his bread, but none be given him.

Parrott also states:

The real object of the American Mormon leaders, called priests, in their mission to the United Kingdom, is under the mask of religion, to recruit men, women, and children, for the purpose of raising an army to carry the Book of Mormon, by the sword and fire, into the present peaceful States of America, of which army Brigham Young, like a second Mohammed, is to be the king.

1856: 17 May, Cardiff and Merthyr Guardian, p. 7 (500 words). “Life among the Mormons.”

Except for a few minor differences, this is the same article that appeared in the North Wales Chronicle for 3 May 1856 (see previous entry), quoting from the Pembrokeshire Herald.

1856: 14 November, Cambrian (155 words). “M�ǰ����DzԾ�����.”

A brief report of a series of three lectures given by a “W. Parrott of Bristol” about “the fallacies and absurdities of the Mormon belief.” The report writer gives the following background about Parrott:

Mr. Parrott was at one time a believer in the Mormon faith but being convinced of its absurdity has now the manliness to denounce it throughout the length and breadth of the land, especially in the Principality, which alas is considered one of the strongholds of this sect.

1856: 6 December, Cardiff and Merthyr Guardian, p. 3 (670 words). “M�ǰ����DzԾ�����.”

The writer says the following about W. S. Parrott, a former Latter-day Saint who had given two lectures about his experience at the Temperance Hall:

The lecturer is evidently an uneducated man, murders the Queen’s English very frequently, and speaks what may be termed an American dialect; but these drawbacks are much more than counterbalanced by the abundance of his facts, the intimacy of his acquaintance with the secret workings of Mormonism, and the authority which attaches itself to the revelations of personal experience.

The next evening the chairman suggested the following:

[That Parrott] describe[d] the means used to allure persons to join the Mormons the way in which he was induced to become one of their number, his experience in that position, the general conduct of Mormons in this country, and the fate which awaited the deluded victims after leaving this country.

The writer observes:

In adopting this course, the lecturer introduced a good deal of irrelevant matter; but in the main, his speech fixed the attention of his hearers and was the means of conveying a large amount of very peculiar, and apparently, trustworthy information. He revealed the existence of an amount of blasphemy, debauchery, and knavery, that was quite revolting to hear, and would have been quite incredible in itself, but that the books of the Mormons themselves were cited in support of his assertions, and that his own experience, and that of “old John [S.] Davis,” confirmed the accusations. We could have wished that Mr. Parrott had been a man of greater ability, and one more competent to deal with the doctrinal errors of the sect.

At the end of Parrott’s lectures, “invitations were given to Mormons . . . to step forward and discuss the points advanced or to refute the accusations made.” The writer reacts:

One or two parties accepted the challenge and attempted to show, but very ineffectually, that he had misrepresented their doctrinal views; but no attempt was made to disprove the moral enormities charged against the sect.

1857: 31 October, Cardiff and Merthyr Guardian, p. 8 (255 words). “Mormonism in Bath.”

A good description of W. S. Parrott’s procedures to oppose anything and everything having to do with the Latter-day Saints:

In the course of the last six months we have had frequent occasion to advert to Mr. Parrott, the indefatigable antagonist of Mormonism. After giving himself to this work in Bristol, London, and Wales, he arrived here in May, a stranger and uninvited, and found the system in full and vigorous operation. The chapel was well attended, the congregation consisting chiefly of infatuated young woman from 12 to 20 years of age; who, moreover, were then engaged in attempts to entrap others of their sex by means of tract distribution. Mr. Parrott immediately began his labors by holding public meetings in the Old Market and on the Quay. He next waited on the Mayor, Bishop Carr, and the other clergy, the magistrates, and the gentry, daily bringing the subject before them. A large public meeting in the Guildhall, at which Bishop Carr presided, was the consequence. Mr. Parrott likewise held meetings in the High Common, the Bear Inn field, the parochial schoolrooms, and the Riding School. These meetings were attended by thousands. He has also visited from house to house, exposing the system. Some thousands of books and tracts have, besides, been dispersed by him; and, the public press aiding his efforts, it is most gratifying to state that since Mr. Parrott commenced his labors Mormonism in Bath has not obtained a single new convert; while some have seceded, and are now laboring to expose the imposture. Nor less influential have the newspaper reports proved in the neighboring villages. Bath Paper.

End: W. S. Parrott lectures against his former religion

1856: 24 May, North Wales Chronicle, p. 3 (75 words). “Departure of the Mormons for Utah.”

On Wednesday morning at half-past six, a part of Mormons, comprising several families, in all 152 men, women, and children, under the care of Elders Squires and Broderick, left London by the London and North-Western Railway for Liverpool, thence to embark with other parties going with them from different parts of the country for Boston, whence they will proceed by the new northern route for the promised land.

Episode 13.3

Start: William Webb accuses Thomas and Pamela Hewlett of stealing his sister

1856: 7 June, Monmouthshire Beacon, p. 8 (435 words). “The Mormons.”

About Mary Ann, a young woman who has shown signs of fondness for a “prophet” in the neighborhood. Her father, a convert to The Church of Jesus Christ of Latter-day Saints, has no objection to her daughter’s acceptance of an invitation from the “prophet” to live with him and his wife. Mary Ann’s mother, however, strenuously objected to these new arrangements and went one night to her daughter’s new residence in an effort to persuade her to return home with her. Here is the final paragraph of the article:

But of no avail. The mother returned without having accomplished her purpose. The next day she was taken very ill; and some friends then succeeded in prevailing upon her daughter to return. She has since been living at home, but still expresses her determination to leave for the Salt Lake, whenever the prophet shall require her to do so.

1856: 14 June, Cardiff and Merthyr Guardian, p. 6 (435 words). “The Mormons.”

The same article as appeared in the Monmouthshire Beacon for 7 June 1856 (see previous entry).

1856: 2 August, Monmouthshire Beacon, p. 8 (720 words). “Mormonism Exposed.”

The article begins with the following account:

Four Mormon preachers, on Monday night last, held a public service in the open air Over Monnow, where a number of working men listened attentively to an address on Latter-day Saintism. And we were sorry to find that several uneducated people of this town have been initiated into the Mormon delusion. The principles of Mormonism are deeply rooted in sensuality; therefore, many find in that creed liberty and facilities to satiate their base desires—the secret of their amazing success.

The writer then explains that the Book of Mormon originated from a “forgotten manuscript of poor Solomon Spaulding.” Next he mentions the failure of the elders to heal two women who were suffering from cholera. He then laments:

Some of our intelligent readers will be astonished to learn that an inhabitant of Monmouth, a married man and a Mormon disciple, has publicly averred his adhesion to the doctrine of plurality of wives!

Toward the end of his article, the writer reports:

On the same evening, a disturbance took place at the house of Thomas Hewlett, shoemaker, living at the bottom of Monnow Street, whither the preachers retired after the open-air service, followed by a large mob. He has rendered himself obnoxious to the neighborhood in consequence of his profession of the Mormon belief and the part he took in harboring the young woman who was induced by a Mormon prophet to leave her home in the Baptist-chapel yard, as recently detailed in this paper.

The writer then promises that readers of the newspaper “will be presented with the whole particulars of the attack upon misguided people” when the whole matter is “brought before the magistrates.”

1857: 11 April, Monmouthshire Beacon, p. 4 (1,150 words). “The Mormons.”

Like her father, but unlike her mother, a young woman by the name of Mary Ann Webb had become a Latter-day Saint. At the invitation of Thomas Hewlett and his wife, also Latter-day Saints, Webb moved to their home from her parents’ home, perhaps to escape the scorn her mother had for her daughter’s new religion. The writer opines:

The fact that a plurality of wives is allowed among the followers of Joe Smith, and the suspicion that Miss Webb was about to be drawn into some snare of the kind, caused much indignation among the neighbors, and they have many times gone with the relatives to demand the restitution of the deluded girl. Sometimes they succeeded; but she returned, and is now not forthcoming. From the excited state of feeling on both sides, arose the present case.

A few months later Webb’s brother, William, pressed charges against Thomas Hewlett for assaulting him. Hewlett later testified that someone had thrown “two bucketfuls of sludge” under his door.” Because Webb had left for America, Hewlett thought that her brother William was the culprit.

The article gives considerable detail about the trial, during which William explained that he had gone to Hewlett’s house to confront him for spreading the word that William was the culprit. The verdict handed down was that “both cases should be dismissed, on payment by each party of its own expenses, which amounted to 3s. 6d.”

Mary Ann Webb left on the George Washington for Boston with a group of Latter-day Saints emigrants on 28 March 1857. However, it was not until May 1860 that Thomas and Pamela Hewlett left on the William Tapscott for America. Thus they had another three years dealing with neighbors to whom Thomas referred to as “the oldest enemies I have in town.”

End: William Webb accuses Thomas and Pamela Hewlett of stealing his sister

1856: 14 June, Wrexham Advertiser, p. 2 (191 words). “Mormon Emigration from Preston.”

The emigration of the inhabitants of our town, under the auspices of the Mormonites, is more extensive than we were led to imagine. We find it is not unusual for husbands to return home at night and find wife, daughter, and children fled, the house stripped and a pretty long list of debts incurred on the eve of departure, left unpaid. Tradesmen, too, in seeking after debtors, are astonished to find those who promised to pay, off to the land of promise. A hard case has recently come under our notice. A laboring man took his wages home on the Saturday evening, returned to his work, which detained him until a late hour. When he had finished his labor he again returned home, but found his wife and family had fled, and his home stripped. Subsequently he ascertained that, instead of applying his wages to their proper use, they had run greatly in debt, and allowed their money to accumulate, to assist them in their flight. They sailed from Liverpool on the 23rd ult., with a large number of others from various places, in the Horizon, bound for Boston.—Preston Guardian.

1856: 14 June, Monmouthshire Merlin, p. 3 (55 words). “G�����Ի徱�ڴڲ����ٳ�.”

On May 30th, Mr. Allen, of Newport, delivered lectures on “The Advantages of Education,” “The Errors of Mormonism,” and “The Benevolence of Oddfellows, M. U.” His addresses were listened to with much attention and satisfaction, with the exception of occasional and somewhat rude interruptions on the part of a Mormonite who was present.

1856: 21 June, Wrexham Advertiser, p. 3 (40 words).

The Mormons at Preston are busy in making converts of the wives and daughters of laboring men. This emigration of the weaker, but not better, halves is said to be unprecedented. A shipload sailed from Liverpool a short time since.

1856: 21 June, Merthyr Telegraph, p. 3 (55 words). “Preachers’ License.”

Two Mormon preachers, who gave their names Abednego Williams, and Israel Evans, residing in Garden Street, applied for license to preach at the White Lion. Having taken the oaths of abjuration, of allegiance, and of supremacy, and made the declaration against popery according to the 52 Geo. III., the licenses were granted.

1856: 28 June, Merthyr Telegraph, p. 1 (100 words). “Mormonism Again!! Truth Will Prevail!”

The Latter-day Saints will hold their Half Yearly Conference in the Cymreigyddion Hall, White Lion Inn, Merthyr, on Sunday, the 29th June, 1856, when Presidents Daniel Daniels, Israel Evans, and others from the Salt Lake Valley, with several Presidents of Conferences will address the Audience. Meeting to commence at Half-past Ten, a.m., Half-past Two, and Half-past Six, p.m. Come and hear and judge for yourselves! On the following Monday there will be a Tea Party and Concert.—Tea on the Tables at Three o’clock, Concert to commence at Seven. Tickets, One Shilling Each.

1856: 28 June, Cardiff and Merthyr Guardian, p. 6 (275 words). “To the Editor of the Cardiff and Merthyr Guardian.”

The writer begins his letter with this observation:

I have seen in your paper various letters and other credible statements as to the detestable proceedings of the ignorant fanatics called Mormons. Were you occasionally to take notice of the “Abode of Love,” (Agapemone) where, on a smaller scale, but much nearer home, somewhat similar acts of insanity are being perpetrated, you might enlighten your readers as to what is carrying on near their own doors.

The writer then presents some recent happenings, which he considers deplorable, among the Agapemonites.

1856: July, Y Cyfaill o’r Hen Wlad yn America (Friend of the Old Country in America), p. 285 (150 words). “M�ǰ����DzԾ�����.”

The writer reacts to the passing of “eight hundred Mormon immigrants” who had recently gone through Buffalo. He lamented that “the majority of them” were Welsh and expressed his concern over “the virtuous young women from the hills and areas of Wales who may become the seventh or the eighth wives to adulterers of this shameful and insufferable sect.” The writer then recommended that his readers read Female Life Among the Mormons for an understanding of the treatment of women in Utah.

1856: 12 July, Usk Observer, p. 3 (140 words).

The Hon. James J. Strang, commonly called “King Strang,” the leader and prophet of the Mormons located on Beaver Islands, has been shot by two of his follower[s], and received injuries from which he is not likely to recover. Strang was a ruling spirit among the Mormons, a large number of whom are Welsh, who are located on and have control of the six islands in the northern part and near the outlet of Lake Michigan, called Beaver Islands, and since 1853 he has represented Newago county, which is composed of those islands, in the lower branch of the Michigan legislature. He has been the means, in times past, of causing considerable disturbance in the regions adjacent to where he resides, and robbery, murder, and piracy are crimes which have been freely attributed to him and his followers.

1856: 12 July, Wrexham Advertiser, p. 2 (165 words). “The Mormons in America.”

Very similar to the article in the 12 July 1856 Usk Observer (see previous entry).

1856: 12 July, Wrexham Advertiser, p. 3 (560 words). “Polygamy in Mormondom.”

A letter from “a Mormon elder who has just escaped from the Mormon territory.” The letter contains a description of the practice of plural marriage in Utah and numerous examples of its many ills.

1856: 19 July, Cardiff and Merthyr Guardian, p. 8, Item 1 (1,280 words). “The Mormons.”

This 19 July 1856 article is a follow-up to to a statement in the the 17 May 1856 issue of the Cardiff and Merthyr Guardian (see previous entry) about LDS emigrants:

The New York Herald contains some further particulars of the case of the Mormon emigrants from Hereford, to which we have previously called attention. It will be recollected that the husband of the woman Jarvis (who, accompanied by her three children, had eloped from Hereford with a Mormon “elder,”) had followed her to New York, and obtained a warrant for the recovery of his children. It appears that Jarvis had armed himself with the authority of the following letter from the Secretary of State:

Foreign Office, May 9, 1856. “I am directed by the Earl of Clarendon to instruct you to give all proper assistance to a person named Samuel Jarvis, of Hereford, who proceeds by steamer to New York, in pursuit of his wife, who, having joined the Mormonites, has clandestinely left him, and has embarked at Liverpool on board a sailing vessel, for New York, taking Jarvis’s three children with her. I am, Sir, your most obedient humble servant, E. Hammond.”

The article has the New York Herald’s account of the proceedings before the New York authorities on the writ of habeas corpus obtained by Jarvis. Here is the opening paragraph of the writer’s report:

The Court room was densely crowded. The applicant, a decent-looking, little hen-pecked husband, was present. The mother, a tall, good looking and healthy specimen of an English woman, was also in court. She is, apparently, some years younger than the husband, and has been, in part, instigated to this extraordinary step towards moral and religious degradation by her brother and another man, who accompany her in her wanderings. The children—two girls and a boy—are fine little creatures, “half sunshine, half tears,” as if now and again conscious of their unhappy situation.

Apparently, the court ruled in favor of Mrs. Jarvis, as the following names are listed as having crossed the plains in the Edward Martin Handcart company: Amelia Ann Jarvis, age thirty-five, Amelia Jane Jarvis, age twelve, Agnes Elizabeth Jarvis, age eight, and Frederic Jarvis, age five. Mrs. Jarvis died in Laramie, Wyoming, in 1887.

1856: 19 July, Cardiff and Merthyr Guardian, p. 8, Item 2 (140 words).

The Hon. James J. Strang, commonly called “King Strang,” the leader and prophet of the Mormons located on Beaver Islands, has been shot by two of his followers, and received injuries from which he was not likely to recover. Strang was the ruling spirit upon the Mormons, a large number of whom are Welsh, or are located on and have control of the six islands in the northern part and near the outlet of Lake Michigan, called Beaver Islands, and since 1853 he has represented Newago county, which is composed of those islands, in the lower branch of the Michigan Legislature. He has been the means, in times past, of causing considerable disturbance in the regions adjacent to where he resides, and robbery, murder, and piracy are crimes which have been freely attributed to him and his followers.

1856: 25 July, Cambrian (90 words). “A Latter-day Saint in Trouble.”

Wm. Phillips and Sarah Phillips, his wife, were summoned by George Watts, a Latter-day Saint, with having made use of threats towards him, and against whom he applied for sureties of the peace. From the statement made by Watts it appeared that both the defendants had made use of the most dreadful oaths and threats towards him, from which he was in bodily fear he would have some harm done to him. Ordered to find sure ties to keep the peace for three months.

Whether George Watts felt threatened because of his religion or because of some other dispute is not clear.

1856: 26 July, Cardiff and Merthyr Guardian, p. 3 (355 words). “The Mormons.”

This account, reprinted from the Detroit Advertiser, gives an account of the arrest by the sheriff of Mackinaw, and his posse, of a number of Latter-day Saints at Beaver Island, who were accused of setting fire to some houses, committing thefts and other depredations on other portions of the island.

1856: 26 July, Wrexham Advertiser, p. 3 (225 words). “An Irish Mormon.”

Among the many thousands of Mormons who come to this country, we do not believe there has been anyone who belonged to Ireland. The elders do not obtain any converts among the Irish, nor do their doctrines find favor. A well-known Irish gentleman in New York has in vain tried to detect an Irish man or woman among the Mormons who have entered Castle Garden. On Saturday last 700 Mormons were landed at the depot from the ship Thornton, most of them having been sent out at the expense of the Mormon Emigrant Fund. He saw among them English, Scotch, Welsh, Jerseymen, Danes, and Swedes in great numbers, and at last he thought he detected a solitary Paddy. Walking up to him he asked him his name. “John Daly, sir,” he replied. “Are you an Irishman?” “Truth, I am the same, yer honor.” Assuming a tone of rebuke, he continued, “Are you a Mormon, too?” With an air of exquisite drollery he whispered, “Faith, I am not; but you see, I wanted me passage.” “Have you any money?” “Nivir a hap’ny.” “Then you had better go with them to the West, to St. Louis, and leave them there.” “Indade, sir, I’ve been wid ’em too long already, and I’m thinking I’ll lave ’em and be off at wanst.” New York Paper.

1856: 26 July, Merthyr Telegraph, p. 3 (325 words). “Utah and the Mormons.”

A lecture was delivered on Thursday evening, the 17th inst., in the long room of the Talbot Inn, Tredegar, upon the Geography of the Great Salt Lake Country and the State of Religion and Morals amongst the Inhabitants, by Elder J. Evans, from the Salt Lake Valley, and one of the first settlers therein. A general invitation was given for all who were desirous to learn the truth concerning these singular and far-off people, to come and hear for themselves. The admission fee was threepence, and the audience numbered about forty. According to the elder’s statement he had been the Mormons about 22 years, although he did not seem to your correspondent to be quite so old as even that. He had preached, prayed, fought, and in short done almost everything that man could do for the promotion of Mormonism. He was no fatalist, he did not believe in the do-nothing system, he even believed in the necessity of fighting as much as he did in the virtue of praying for the prosperity of the church of God. He said that it was nine years ago, the 24^th of the present month, since they had first entered those regions. The extent of their territory from north to south, and from east to west, is about 350 miles, whilst the population is from 77,000 to 80,000. That their houses and other buildings are chiefly composed of sun-dried bricks. He also stated that three-fourths of the salt lake water is pure salt, and that it was from this supply they obtained all they used. The country throughout was eminently healthy, and was suitable for all that chose to make themselves useful. Much (said the speaker) had been said against the authority exercised by its just and godly rulers, but in Utah was the very acme of liberty, for every man there was permitted to take as many wives as he was able to support! (emphasis in original)

1856: 2 August, Monmouthshire Beacon, p. 7 (300 words). “The Mormons and Their Wives.”

The writer begins thus:

The Cleveland Herald, an American journal, has recently published some letters from Salt Lake, exposing the tyrannous conduct of the Mormons over their wives, and, moreover, showing the depraved condition of the sect.

Additional details are then given concerning the treatment of women in Utah.

1856: 9 August, Cardiff and Merthyr Guardian, p. 3 (335 words). “Mormon Morals.”

Quotes about polygamy from the Deseret News. Here is one by Brigham Young:

God never introduced the patriarchal order of marriage with a view to please man in his carnal desires, nor to punish females for anything which they had done; but he introduced it for the express purpose of raising up to his name a royal priesthood, a peculiar people.

Here is another from Jedediah Grant:

You cannot alter it; you cannot alter it; you cannot revoke this eternal law. If a man has 50 wives, and the 50th is the best, and does the most good, she will get the greatest reward, in spite of all the grunting on the part of the first ones.

1856: 9 August, North Wales Chronicle, p. 5 (335 words). “Mormon Morals.”

The same article as in the Cardiff and Merthyr Guardian for 9 August 1856 (see previous entry).

1856: 9 August, Usk Observer, p. 2 (335 words). “Mormon Morals.”

The same article as in the Cardiff and Merthyr Guardian for 9 August 1856 (see previous entry).

1856: 9 August, Merthyr Telegraph, p. 2, Item 1 (165 words). “The Mormons.”

Open-air meetings are held in some part of the town or neighborhood of Merthyr every Sunday evening, by parties who formerly belonged to the Mormons, but who are now intent upon exposing their “abominations and wickedness.” One of the latest pieces of intelligence of the Mormon doings in Utah is the following: John Strong, a blacksmith of long standing, in All-hollow’s-lane, Kendal, with his wife, and a numerous family, left Kendal for Utah, on the Salt lake, in the spring of last year, at which place of abominations his eldest son, brought up to the same business as his father, had been settled a few years. Intelligence has arrived in Kendal that Strong has been short for refusing to give his wife and daughter up to the embraces of the high priest! Strong was a leader and priest of the Mormon connection in Kendal for some years previous to his departure therefrom, and no advice or admonition could break his faith in the detestable infatuation.

1856: 9 August, Merthyr Telegraph, p. 2, Item 2 (215 words). “A Mormon Apostle Nearly Drowned.”

On Sunday last, several of the Latter-day Saints of this place were to be baptized, and in order to have the Holy ordinance performed with decency and to the exclusion of the rabble, the apostles R—T—and W—J—who are well known as miners at the Plymouth iron works, were followed up about six o’clock in the morning to the Clynmil pond, and after the ceremony was over the two brethren apostles contested as to which of them would be able to give proof of the strongest faith, upon which brother R—T—said that he could walk upon the water without any inconvenience, to the astonishment of all present, as our Savior did of old; and in order to prove his assertion he plunged into the deep, but unfortunately his faith failed him, and he sank twice to the bottom, and when he was nearly drowned (for he had been left there long enough to test his faith) was rescued by a second party from a watery grave, and in a state of great exhaustion. It is a great pity that the human race are so degraded as to be led astray by a set of deluded people to desecrate the Sabbath day. A Correspondent.

1856: 9 August, Wrexham Advertiser, p. 2 (120 words). “The Mormons.”

John Strong, a blacksmith, of long standing, in Allhallows’ Lane, Kendal, with his wife and a numerous family, left Kendal for Utah, on the Salt Lake, in the spring of last year, at which place of abomination his eldest son, brought up to the same business as his father, had been settled a few years. Intelligence has arrived at Kendal, that Strong has been shot for refusing to give his wife and daughter up to the embraces of the high priest! Strong was a leader and priest of the Mormon connection in Kendal for some years previous to his departure therefrom, and no advice or admonition could break his faith in the detestable infatuation.—Carlisle Patriot.

1856: 16 August, Cardiff and Merthyr Guardian, p. 5 (245 words). “Women in Mormondom.”

Several negative quotes from “a Mormon elder, just escaped from the Mormon territory” are printed about the practice of plural marriage, including the following:

The majority of these poor women are compelled to work for their daily bread, and many are forced to seek charity of strangers. One of the wives of the chief apostles gained her livelihood by washing for the boarders of a public house in town. Indeed, it is not uncommon for those “lords of creation” to send their wives out for wood, and any day you can see women chopping logs and driving cattle to the mountains.

1856: 16 August, Caernarvon and Denbigh Herald, p. 9 (135 words). “The Mormon Delusion.”

The Fort Des Moines (Iowa) papers give some details of the passage of a band of Mormon emigrants through that place. In the broiling sun, these poor creatures, the majority of whom are women, moved along slowly in Indian file, dragging behind them in little carts the necessaries for the journey, sometimes two women dragging the cart, at other times a man and woman together. The company was from Europe, and mostly consisted of English people, who had left their comfortable homes, their early associations of all the attachments which render the English such unwilling emigrants, and here, with a journey of more than a thousand miles before them, of which two hundred would be through a perfect desert, without shade or water, these miserable deluded people were trudging forward.

1856: 23 August, Usk Observer, p. 2 (430 words).

Various quotes from the Deseret News about the famine and scarcity of food in Utah.

1856: 30 August, Usk Observer, p. 2 (135 words). “The Mormons.”

A history has been published in German of the Mormons, or Latter-day Saints, in North America, from which it appears that America contains 68,700 of that sect, of whom 38,000 are in Utah, 5,000 in New York, 4,000 in California, 5,000 in Nova Scotia and Canada, and 9,000 in South America and the islands. Europe contains 39,000, of whom 32,900 are in Great Britain and Ireland, 5,000 in Scandinavia, 1,000 in Germany and Switzerland, 500 in France, and 500 in the rest of Europe. In Asia there are said to be 1,000 in Australia and Polynesia 2,400, in Africa 100, on travel 1,800. There are, besides, 8,500 Schismatics, including Strangites, Rigdonites, and Wightites. The numbers amount in the aggregate to 116,500, and it is supposed that the whole sect cannot exceed 126,000.

1856: 30 August, Wrexham Advertiser, p. 2 (110 words).

Mormonism is making much progress in Denmark. Jutland is the great hotbed of Mormon proselytism; and, as they eventually make up caravans or parties of four or five hundred together, to emigrate to America, in order to settle on the banks of the Great Salt Lake, the result will have the effect of ultimately depopulating the province to a great degree, and depriving its agriculture of many industrious hands. It is especially to this point that a petition to the King, just sent in from the town of Aalborg, and signed by upwards of two hundred of the principal inhabitants, lays much stress, and calls the attention of the government.

1856: September, Yr Haul (Sun), pp. 291–92 (295 words). “M�ǰ����DzԾ�����.”

Some of the Mormon preachers have recently been very busy in the Cardigan area spreading the poisonous seeds of their beliefs.[15]

The writer then describes how a young student from St. David’s College was able to confront the Latter-day Saint preachers and disprove “their unfounded assertions, with verses from the Holy Scripture, so much so that they had nothing to say in answer to his questions.” He then concludes:

It is everyone’s duty to put a stop to deceit on every occasion, in whatever form it may be, but the fact that so many of our countrymen have been enticed to the Salt Lake Valley by the Mormon deceivers, and the treatment they have received there, make it imperative that we show the country what Mormonism really is.[16]

1856: 6 September, Merthyr Telegraph, p. 4 (50 words).

Mormonism is making such progress in Denmark that several petitions have been sent in to the Government from different parts of the kingdom, praying that a stop may be put to the nuisance. Jutland is the part where the great hotbed of Mormon proselytism is to be found.

1856: 20 September, Usk Observer, p. 3 (335 words). “The Mormons in Denmark.”

Someone writing from Denmark reports the events of a meeting held by a group of Latter-day Saints in a Copenhagen hotel. A Jewish person proclaimed that he was ready to renounce Judaism and “embrace the worship of the Latter-day Saints.” He was immediately accepted and invited to “take his place on the platform amongst his new fellow believers.” He then got up and “proposed the abolition of polygamy.” This proposition touched off “an angry discussion” between the Latter-day Saints and the new convert:

“If we abolish polygamy,” cried a jovial butcher, “we shall never make any more proselytes, for that is the bait at which people bite.” “If polygamy be abolished,” shouted a shriveled tailor, “I will abandon Mormonism at once. I only adopted it in order to be able to marry as often as I liked.” These declarations were received with shouts of derision from the spectators in the galleries. At length the Mormons became exasperated, and rushing on the Jew, they beat him savagely, and even trampled him under foot. This led to a regular fight between the polygamists and their adversaries, and the windows, lamps, and chairs were smashed to provide missiles. After a while a body of police came in, arrested the leaders in the row, and cleared the room. One of the Mormon priests, on being arrested, pompously summoned the police to release him, on the ground that he was “inviolable,” but to his intense disgust he was locked up.

1856: 20 September, Wrexham Advertiser, p. 2 (22 words).

The Mormons of the great Salt Lake City are threatened with famine. Their crops have been destroyed by drought, grasshoppers and worms.

1856: 20 September, Wrexham Advertiser, p. 3 (495 words). “The Mormons.”

The account of a lecture presented by one who had been with the Latter-day Saints for the previous eight years. In his presentation, the speaker outlined his reasons for leaving his former religion, the main reason being what he described as the “immoral conduct” of Elder Cyrus Wheelock.

1856: 27 September, Cardiff and Merthyr Guardian, p. 5 (95 words). “The Mormons.”

The rapid rise of this sect is truly marvelous. A few years have sufficed to enable them to erect cities, construct a vast social system, and perform acts of novel import to the human race. Under thetitleof“TheMormonsorLatter-daySaints,”abookhasjustappearedthatisfullofextraordinaryrevelations. It gives the History, Present Condition, and Future Prospects of Mormonism; and is illustrated with fifty original Portraits and Views of the leading Mormons and their Settlements.This work will be read with great interest. Price 3s. 6d.

1856: 27 September, Merthyr Telegraph, p. 2 (950 words). “Mormonism Again!”—“Angels’ visits”—“Few and far between.”

Here is the writer’s brief introduction to this lengthy article:

We are rather at a loss whether to laugh heartily at the absurdities of Mormonism or look stern, and lament, that in an age of progress, such as the present, men will be such arrant dupes. Well; in this narration we will treat them gently, for to oppose “Saints,” is to encourage them to persevere in levying tribute from the poor misguided working man, who, too often, is looked upon as a capital bit of prey for the wary “liver on his wits.”

The writer then presents two accounts of “miracles” among the Latter-day Saints. The first has to do with the reaction of a group of Latter-day Saint miners after learning that their leaders had requested additional contributions from the faithful. One of the miners suggested that they ask for light from above in place of their candles, which, according to the rules of the mine, they had to purchase with their own money. The writer reported the result:

The candles were blown out on the instant, and the men waited anxiously for some time, expecting the appearance of gas lights, argand lamps, or such like, but as none came, the candles were again lighted, and with strong, but expressive language, they worked away in rather a desponding state of mind, half inclined to adopt extremely heterodox opinions.

The next account is about a man whom the writer calls “Smith” and who lives in Twynyrodyn, a small town adjacent to Merthyr Tydfil. Smith had been “ailing for nine years with a complication of disorders, the chief of which was asthma.” But as he lay in bed one Sunday morning, “by his bedside knelt an Angel, clothed in a black surplice!!” The angel conversed with Smith in Welsh for a while and then asked him if he had any anointing oil. When Smith answered in the negative the angel told him he must send for some. The writer ends his account:

Directions were also given how to apply the “wonderful remedy for the cure of all disorders”; and, with a few words of comfort, the mysterious visitor departed, or rather disappeared, leaving Smith “no ways alarmed, but most hopeful that he would soon be sound again.” When the family returned, the surprising news was told them; the oil was obtained—leading members flocked to the room; nine times was the oil applied, and now, so they say, the sick man is himself again—free from any ail, and vigorous in mind. (emphasis in original)

1856: 4 October, Cardiff and Merthyr Guardian, p. 2 (635 words). “The Mormons.”

Quotes from the Deseret News about the drought in Utah and several other items.

1856: 11 October, Monmouthshire Beacon, p. 7 (25 words).

Some of the “great guns” of the Mormon church have, according to announcement, been holding forth here on the propriety of polygamy—the horrid creatures!

1856: 11 October, Usk Observer, p. 1 (395 words). “Abersychan. Storms.”

Thomas Genevar, a Latter-day Saint who worked at the Abersychan Iron works, provides details of his miraculous escape from being killed by a train. He concluded: “Is this not a miracle, who could be thus saved but a Latter-day Saint?” The writer of the article concludes with a sarcastic remark:

He now believes that he has been reserved for some great work among the adopted. Although he is nearly seventy years old, he is confident of reaching Western Zion, and that he will have to tread the Golden pavement of the Great Temple.

1856: 18 October, Wrexham Advertiser, p. 2 (245 words). “The Mormons and the Law of the States.”

A report that the Supreme Court of Utah had determined that polygamy was as illegal in the territory of Utah as it was in the States. The writer predicts that as Utah, “now possessing the license of isolation, comes into contact with the advancing population of the States, the theocracy is doomed.”

1856: 25 October, North Wales Chronicle, p. 8 (605 words). “M�ǰ����DzԾ�����.”

An anonymous reader requests that the editor insert extracts of two letters “to bring to light another instance of the treacherous and cruel conduct of the Mormonites.” The first letter, addressed to “Dear Brother,” is dated 26 June 1856 from St. Louis and is signed by a “broken hearted sister, A. S.” She explains:

I am sorry to say that my dear husband is dead. He had been ill all last fall, and did but very little work. He fretted very much of his ever having left home, and never enjoyed himself, but still wished to return; and the doctor said he had killed himself with fretting, and taking but little food.

This same “A. S.” sent a second letter, addressed to “Dear Friend,” dated 27 July 1856. She writes:

I have to inform you that my dear husband died five weeks ago, and so I am bereaved of a comfortable home. I am left lonesome on the wide continent of America. I feel myself weak in body and mind, and depend now on your feelings towards me. If you will assist me, you will not lose your reward.

The lack of specifics causes one to wonder at their authenticity.

1856: 25 October, Merthyr Telegraph, p. 2 (1,385 words). “The Latter-day Saints.”

The sub-heading for this long article is “Mormonism is Greek for humbug—Knavery.—Welshness.” The introduction follows:

Mormonism is not yet dead, though in a sickly condition. The last bulletin we had was ominous, leaving little hope amongst the faithful of its ever rising from its prostrate state, and assuring the unbelievers, of all classes, that the leprous taint is passing away to its fitting resting place—obscurity.

The writer then relates “another instance of the gross superstition existing lately amongst the brethren,” an instance related to him by an unnamed former Latter-day Saint from Pembrokeshire. This anonymous person tells of an experience he had soon after his conversion, when he was invited by an elder to be present at the casting out of a devil from a sister named Dolly. The elder commanded the unclean spirit to come out of Dolly, but to no avail. The new convert continues:

The next part of the farce, for such I know it was now, though then I was as great a goose as any of them, was for the elder to exclaim, with his hands uplifted towards the ceiling—“Thou wicked and unclean spirit, by the power of the holy priesthood in me conferred, I command thee to tell me thy name?” The answer to this was, “Dolly,” (Dolly was the name of the sister) “now hark ye,” said the elder to me, “how cunning he is, trying to deceive us by making use of the sister’s name for his own.” What was to be done?—we thought it was no use going on this way, for the unclean spirit would not budge an inch. Well, another trial—so my friend, the elder, in a loud voice said, “I command thee to tell me where thou comest from?” “Where do I come from,” said a voice, apparently Dolly’s, “why, from Sardis mountain.” This was another puzzler, for Sardis mountain was not only the place where Dolly was born, but in olden times, it was a noted quarter for ghosts, witches, and such like things, so the answer of the evil spirit confounded us again. Never say die, said the elder, but this is an awkward customer to move, beats all I ever heard of. “Now then, hark ye” said he, and with increased vehemence of manner, and fierce countenance, he cried out, “Where, spirit is thy abiding home?” “Sardis mountain,” (Dolly’s residence) was the reply as before; so seeing we were not to be successful, we came away. . . If there was a devil in Dolly when we visited her, he still remained when we left, for all our efforts were fruitless.

In his final paragraph, the writer predicts that “Mormonism” will soon be annihilated, “leaving but a recollection to remain as a moral and a lesson to the world.”

1856: November, Y Bedyddiwr (Baptist), pp. 350–51 (350 words). “The Mormons in the Salt Lake Valley.”

The writer ponders the various “false religions” of the world and the different ways which God has of dealing with them. Some are allowed to remain on the earth a short time while others “continue for a long time.” He makes this observation with respect to The Church of Jesus Christ of Latter-day Saints:

The continuation of blasphemous Mormonism is not as brief as some of us would wish; but, in all human likelihood, it will not be long before the beginning of worries that they are likely to become extinct as a body of believers.[17]

In support of his prediction he refers to the Times [of London] and presents the following argument:

The Editor of the Times says that the supreme court of Utah has decided that the original law of the country is compelling the territory to be subject to the general law of America; and since the named law is the Constitution for the States, the general law of America nullifies all the acts of the Mormon Senate. Consequently, polygamy will be as unlawful in the Salt Lake Valley as it is in any other part of the United States; and the aforementioned decision abolishes every law that Brigham Young has enacted.[18]

The writer concludes:

If they oppose the law, we will see the history of the Mormons in Nauvoo being carried out the second time, but in a much more frightful way, and without a desert to flee into, where they could have refuge over their heads.[19]

1856: 8 November, Caernarvon and Denbigh Herald, p. 5 (105 words). “M�������Ա�����ٳ�.”

A lecture was delivered at the Town Hall on Sunday last by J. R. Franklin, of London, who has just arrived from the Salt Lake. The subject was “Mormonism or the doctrines of the Latter-day Saints.” The lecturer proved to the entire satisfaction of all present, that Joseph Smith and B. Young were false prophets, and that the Mormon city resembled Pandemonium. The lecture lasted two hours. There was no interruption of any kind, and the audience went home much pleased with the proceedings. The lecturer has thrown out a challenge to any champion of the Mormon faith for a public discussion.

1856: 8 November, Usk Observer, p. 2 (920 words). “The Experience of a Mormon Emigrant from England to the Salt Lake.”

An unsigned letter written from Sugar Grove, Iowa, purportedly by a husband and wife from Manchester to their children. The mother laments:

I fainted by the way several times; and not only we but many others fainted for want of food. The women and children cried for bread, but the leaders would not give them anything to eat, and would not allow them to ride. When we got seventy miles west of Iowa City, we could not go any further; so we stopped at a farmhouse, where we are at present.

Having acquired information about their adopted religion that differed from what they had been told in England, the couple advised their children to cease their support of The Church of Jesus Christ of Latter-day Saints and join them in Iowa and become landowners. The lack of specific information about the couple and their children back in England arouses suspicion that their letter may be inauthentic.

1856: 8 November, Wrexham Advertiser, p. 3 (200 words). “The Mormons and the ‘Gentiles.’”

A brief assessment of the adversarial relationship between the Latter-day Saints and those in their midst who are not affiliated with their Church. The writer predicts “trouble ahead with this community.”

1856: December, The Methodist, p. 291 (155 words). “The Latter-day Saints.”

The writer quotes from a work “published recently in German” about the number of members of The Church of Jesus Christ of Latter-day Saints throughout the world.

Episode 13.4

Start: Rev. J. Jones of Llangollen dies in Cincinnati

1856: December, Y Cyfaill o’r Hen Wlad yn America (Friend of the Old Country in America), p. 476 (210 words).

An obituary for Dan Jones’s older brother, the Reverend John Jones.

November 18th, In Cincinnati, Ohio, Mr. John Jones, Llangollen. He was ill for three weeks with the Intermittent Fever, which together with the goiter on his throat, caused his death. He left behind a widow and two daughters to mourn his loss.

The writer also makes a brief mention of the death of Dan Jones:

P.S. A report reached our ears today that his [John’s] brother, namely Captain Jones, the famous Mormon, has died, near Salt Lake.

The report is false, however, as Dan Jones did not die until 3 January 1862, and he did so in Provo, Utah.

1857: January, Y Diwygiwr (Revivalist), p. 31 (205 words). Another obituary for John Jones of Llangollen that has a few additional details.

End: Rev. J. Jones of Llangollen dies in Cincinnati

1856: 13 December, Cardiff and Merthyr Guardian, p. 7 (1,575 words). “Society among the Mormons.”

From the New York Times. The article has considerable detail about Bill Hickman, the Danite band, and the attack on the United States deputy surveyor, Joseph Troskolawski.

1856: 13 December, North Wales Chronicle, p. 4 (780 words). “Troubles of Polygamists.”

Some quotes from the Deseret News about the challenges of the practice of plural marriage among the Latter-day Saints in Utah. Jedediah Grant laments:

And we have women here who like anything but the celestial law of God; and if they could break asunder the cable of the church of Christ, there is scarcely a mother in Israel but would do it this day. And they talk it to their husbands, to their daughters, and say they have not seen a week’s happiness since they became acquainted with that law, or since their husbands took a second wife. They want to break up the church of God, and to break it from their husbands, and from their family connections.

Brigham Young is also quoted concerning his plan for women who are having difficulty dealing with plural marriage.

1856: 20 December, Cardiff and Merthyr Guardian, p. 2 (780 words). “Troubles of Polygamists.”

The same article as in the North Wales Chronicle for 13 December 1856 (see previous entry).

Notes

[1] See Salient Events in Chapter 6 for more information about David John. For the account of the discovery of the approximate location of the grave of his eight-month-old daughter, Annie, who died in 1861 while crossing the plains, see Randy Brown, “The Death of Annie John,” Welsh Saints Project, http://welshsaints.byu.edu/Resources/pdf/4189.pdf.

[2] http://welshmormon.byu.edu/Resources/pdf/4189.pdf

[3] Zion’s Trumpet, 1 March 1856, 74–79.

[4] Zion’s Trumpet, 15 March 1856, 95–96.

[5] Zion’s Trumpet, 29 March 1856, 107.

[6] Zion’s Trumpet, 12 April 1856, 121.

[7] Zion’s Trumpet, 26 April 1856, 139.

[8] Edward Bunker, autobiography, 1894, pp. 22–23, Church History Catalog, https://history.churchofjesuschrist.org/overlandtravel/sources/2918/bunker-edward-autobiography-1894-22-23.

[9] See the profiles for John Parry Jr., Elizabeth Ann Morris, Priscilla Merriman, Thomas Davis Giles, and Robert David Roberts on the Welsh Saints Project.

[10] Zion’s Trumpet, 10 May 1856, 160.

[11] Zion’s Trumpet, 30 August 1856, 284.

[12] Cardiff and Merthyr Guardian, 19 February 1856, 8.

[13] Worcestershire Chronicle, 26 March 1856, 2.

[14] Star of Gomer, April 1856, 189–90.

[15] The Sun, September 1856, 291.

[16] Ibid., 292.

[17] The Baptist, November 1856, 350.

[18] Ibid., 350.

[19] Ibid., 351.