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Updated: May 21, 2025
President Woodruff secretly and tentatively withdrew his necessary permission, as head of the Church, to the solemnization of any more plural marriages; and he ordered the demolition of the Endowment House in which such marriages had been chiefly celebrated. Many of the non-Mormons, who had despaired of any solution of the troubles in Utah, now began to hope.
At the Graham settlement there was purchase of a water ditch and a quit-claim deed to four quarter-sections of land that had been farmed by non-Mormons. The record recites, "it was merely a rustlers' ranch, possessed by horsethieves and speculators who had a small house on it, for which the brethren paid about $1800, in cows valued at $35 per head." Lake remained in the valley.
Among the Mormons, there was an unconquerable spirit of sanctified lawlessness, and, among the non-Mormons, an equally indomitable determination to vindicate the law. Both were, for the most part, sincere. Both were resolute. And both were standing in fear of a fatal conflict, which any act of violence might begin. Moreover, the Mormons were being slowly but surely deprived of all civil rights.
The announcement of the doctrine of polygamy by the Prophet Smith had been accompanied by acts of defiance and followed by depredations, which, while not altogether unprovoked, aroused the non-Mormons to a dangerous pitch of excitement. In the midst of general disorder in Hancock County, Joseph Smith was murdered.
Carrie Chapman Catt to Salt Lake City, a meeting was called and steps taken to form a Utah Council of Women to assist the suffrage movement in other States and Mrs. Emily S. Richards was made president. This Council, composed of Mormons and non-Mormons, continued in existence for twenty years.
At first, because of the somewhat indefinite promise of the message itself, many of the non-Mormons of Utah remained suspicious and in doubt of it. But it was recognized by Judge Zane, in court on the day following the close of the Conference as an official declaration, "honest and sincere." The newspapers throughout the whole country so received it.
For the Gentiles, there had begun a sort of "reign of terror," which can be best summed up by an account of a private conference of twelve prominent non-Mormons held as late as 1905. That conference was called to consider the situation, and to devise means of acquainting the nation with the desperate state of affairs in Utah.
The Church authorities sent assurances to Washington that convinced the statesmen, there, of the completeness and finality of the submission. And the good faith of the covenant was at last admitted by the non-Mormons of Utah and endorsed by their trust. I do not know of any change in human affairs dependent on human will more speedy, effective and comprehensive than this recession.
These facts were recited in a petition for amnesty forwarded to President Harrison in December, 1891, accompanied by signed statements from Chief Justice Zane, Governor Thomas and other non-Mormons who pledged themselves that the petitioners were sincere and that if amnesty were granted good faith would be kept.
They could foresee that their dissolution as a separate force meant statehood for Utah a sovereignty in itself that would leave the Gentiles in the minority and without any appeal to the nation. Under territorial conditions, although the non-Mormons were less than one-third of the population, they had two-thirds of the political power.
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