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He was elected because of the partnership between the Church leaders and the Union Pacific Railroad a partnership that was doubtlessly used in defense of Apostle Smoot's seat in the Senate, just as the power of the Sugar Trust was used and the influence of the whole financial confederation in politics.
It showed in Smoot's exercise of an autocratic leadership in the political affairs of the State. During those years was completed the business and political conspiracy between financial "privilege" and religious absolutism, of which conspiracy this narrative has described the beginning and the growth.
I had been made state chairman of the Democratic party; and with the growing report of Apostle Smoot's candidacy, I observed a gradual cessation of political activity on the part of those prominent Democrats who were close to the Church leaders. Now, our party was not making war on the Church nor on any of its proper missions in the world.
If it failed now to rebuke Smoot, this very failure would be an affirmative use of its power in his behalf; all Mormons who did not wish to raise their hands "against the Lord's anointed," would have to support Smoot's legislative ticket, regardless of their political convictions; and all Gentiles and independent Mormons would have to fight the intrusion of the Church into open political activities.
The results of this pressure of political and business interests upon Washington showed gradually in the tone of the political newspapers throughout the whole country. It showed in the growing confidence expressed by the organs of the Church authorities in Utah. It showed in the cheerful predictions of the Prophets that the Lord would overrule in Apostle Smoot's behalf.
Some of them had taken new wives since the manifesto. None of them had been actually punished. All were in high favor. And though Joseph F. Smith denied his responsibility, every one knew that none of these things could be, except with his active approval. Perhaps, for a brief time, while Smoot's case was still before the Senate, some check was put upon the renewal of polygamy.
Even the women who were leading the national protest against the polygamous teaching and practices of Smoot's fellow apostles were told that the President had made up his mind and could not be re-convinced. The Mormon appeal to his generosity was not confined to Washington.
Stripped of formality of phrase and reset in easier English, the question which the Senate Committee is trying to solve is this: Is the Mormon Church in conspiracy against the Government, with Senator Smoot's seat as a first fruit of that conspiracy? As corollary comes the second query: To which does Senator Smoot give primary allegiance, the Church or the nation?
And since the argument between us covered the whole ground of Apostle Smoot's candidacy, I wish to give an account of that interview, as a brief exposition of some of the present-day aspects of the Church's interference in politics. Apostle Cowley and I had been boyhood friends.
Rachel told her that I always spoke kindly of her, and the reason I had not been more friendly was because I thought she wanted to become a member of Brother Smoot's family; that she had heard me speak of her in terms of praise many times. Finally she came to my house and I asked her, in the presence of my wives, to become a member of my family.
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