There is a matter of temporal business that I wish to lay before this
Conference, and I embrace the present opportunity to do so. I have not
very acute feelings upon the matter, but I have frequently known cases
of difficulty and dissatisfaction come before me, which were
calculated to annoy my feelings, and the feelings of this people. I
feel very acutely, very exquisitely, upon certain subjects pertaining
to their history, but on the present occasion I am quite careless and
indifferent as to the subject I now propose to lay before the
Conference. If we could obtain a hearing of all the male members of
this community, or in other words, get all the inhabitants of these
valleys together, that portion of them that can hear and understand,
it would be better; but seeing that this cannot be done, we shall have
to content ourselves by laying before this Conference the matter,
pertaining practically to the actions of men, that we now wish to
present. It is concerning the canyons, the wood, the timber, or
whatever the canyons situated near these valleys produce.
Wood seems to be the first and most prominent product of the canyons.
The situation of them is too well known to make it necessary
for me to offer a description. I believe that there are some acts
performed in these canyons, of which the actors are ashamed, and they
would rather I would pass over these points, and the hard words they
have made use of; they would much rather have them forgotten by all
who have a knowledge of what they have done and said in the canyons.
There are a great many whose experience exceeds the experience of
brother Hyde in this matter. His short experience, he says, teaches
him, that if he had the power in his hands, he would decree that all
men who go into the canyons for wood and timber should be saved. This
may be the mind of others, and to them it may serve as an excuse for
outraging the principles of righteousness, but to another class of men
it would be no excuse at all. I believe it would be just as necessary
for the boys, when they have mounted their sleds on the top of the
hill, to curse, and swear, and fight, and quarrel, while they are
riding down with all ease, and without any trouble, as it would be to
curse, swear, and fight while drawing their sleds up the hill to enjoy
another ride. You know, boys enjoy themselves very well while their
sleds are traveling down the hill at a great speed; it is hurrah
with them, and all is right; but in dragging their sleds up the hill,
they fall down sometimes, and
bump their heads, and bruise their
knees against the hard snow, and they
have no sooner recovered their
foothold than down they go again, and so
they get into confusion. Now
it appears to me to be just as necessary
for them to quarrel in riding
down the hill, as it is for them to quarrel in drawing their sleds up
the hill, as for any good it accomplishes in either case.
It is an uphill business to go into these canyons and get wood, to
say the least of it. If I am able to present what I would like to
present, and what I have previously had in my mind, and exhibit it in
a few words, and in its true colors, I believe an expression upon it
from this Conference will have a salutary influence upon the
community; that is my opinion, and the reason why I now present the
subject before you. I will call upon my brethren who sit here, to let
their past experience answer a question, or perhaps more than one. Are
you not dissatisfied, and is there not bitterness in your feelings,
the moment you find a canyon put in the possession of an individual,
and power given unto him to control the timber, wood, rock, grass,
and, in short, all its facilities? Does there not something start up
in your breast, that causes you to feel very uncomfortable? You may be
ready on the right and on the left to say, "No, I am not aware that it
affects me any." This may be the case with a few, but while we find
one here and another there of that class, do we not find multitudes of
the other class that would be very irritable upon that subject—a
facsimile of a roily fountain much disturbed, or like the troubled
sea that casts up mire and dirt? Why I judge the matter in this light
is because of what I have learned previously to this day, concerning
the real feelings of the majority of the people touching this matter.
There were a few instances, some two or three years ago, of the
legislative council assigning canyons to individuals. Now it is in the
hands of county officers to dispose of such matters. Are the people
satisfied with these assignments? They are not. Could they be
satisfied were they placed under different circumstances in relation
to this matter? They could. Have we power as a people to introduce an
order of things that will give general satisfaction? I will say, that
it depends altogether upon circumstances. It can or it cannot
be done, just as the people please.
I will relate a few circumstances or incidents that have taken place
here, but I will not name particular places, nor individuals. Mr. B.
goes into the canyons, without any leave or licence, and without even
asking for a grant; he makes his way up a canyon, and finds, on each
side of him, both firewood and fence poles. He climbs the mountain,
for two or three miles, works a road, and gets to the timber, poles,
and wood, at an expense of from one to five hundred dollars. He
commences to get out poles, and keeps his men and teams laboring there
from day to day. Now how long will he remain there before news will
come into the city, that Mr. B. is getting timber and poles at such a
point, and that it is a most excellent chance there? Well, some of the
citizens will say, "Has brother B. worked a road up there?" "Yes."
"Can we get up with a team?" "Yes." "Then let us go and get some wood
and poles." How long would it be before the eyes of a portion of the
community would be turned directly to that spot? How long would it be
before they would go to the very place where brother B.'s road
branches off from the main road, and go up the mountain (of course
they could see no other track than where Mr. B. was getting out his
wood), and get poles, wood, and timber? They would not stop to look on
the mountains around them, and make new roads for themselves. No, they
can only get wood, poles, and timber where brother B. is getting them,
after he has been at the trouble and expense of making a road. When
they find brother B. there, he says, "You cannot come into this
canyon, for I have worked the road myself, to facilitate the getting
of my wood and poles here." Another person comes along with twenty or
thirty wagons. Mr. B. says to him, "Look yonder, there is plenty of
timber, and as easy to get at as this that I call my own." Friend H.
replies, "But I will be damned if I don't get wood where you get it."
Mr. B. says, "And I'll be damned if you do go there." This is the
language of men who sit here before me today, and so near me that I
could put my hand upon them. They go up in the canyon, and there
quarrel with each other. Let friend S. once pass by the road that Mr.
B. has made, and he may go on up the canyon ten miles, surrounded with
wood, and not get a stick of timber, for he and friend H., with his
train, and others, never can see and understand how they can get poles
in any other place than where friend B. has made a good road leading
to where he gets his. Is this so? You Elders of Israel will go into
the canyons, and curse and swear—damn, and curse your oxen, and swear
by Him who created you! I am telling the truth. Yes, you will rip, and
curse, and swear, as bad as any pirates ever did.
Suppose these characters do as the old Quaker did when he whipped the
man: he took off his coat, and said, "Religion, do thou lie there,
until I whip this man." The boys, or many of them, who go into the
canyons with wagons and teams, do the same: they lay down their
religion at the mouth of the canyon, saying, "Thou lie there, until I
go for my load of wood." I expect, in all probability, it was the case
with Elder Hyde, for he never would have thought that he ought to be
saved for going into the canyon once, if he had had his religion along
with him.
I do not wish to say much upon this subject, I am not spirited in it,
nor do I care much about it. I want to show to this community a plan
by which these matters of business transactions can be brought to
some kind of a system, to the better accommoda tion of the
public. We will suppose, when strangers come to these valleys, that
they find land offices, canyon offices, timber offices, &c. They
enter, and walk up before the clerk in the office, and inquire what
facilities there are to get a living here. Out steps the landlord and
says, "This valley and all the canyons belong to old General Harris,
and to his heirs after him. That valley over yonder—Utah Valley,
belongs to old General Wolf's heirs; and there's another valley, that
belongs to another man; and I am here as the guardian of these heirs
to all this property, I am here to dispose of it." "We want to settle
here," say the people, "can we get any land?" "O yes," the landlord
replies, "lift up your eyes to the right, and to the left—do you see
the grass?" "Yes." "Do you see the lovely streams that gush from the
mountains?" "Yes." "Do you see this vast prairie before you?" "Yes."
"Look at the soil, it is rich and productive. We do not have winters
here, as you do in the eastern countries, but your cattle can feed in
these mountain valleys both winter and summer." The landlord says
again, "Lift up your eyes and look: this wood, land, and the grass
that you see growing, and all these valleys, with all they contain,
you are freely welcome to; go now, lay out your city plots and your
farms, dig your ditches, and turn the streams whithersoever you will,
for to all this you are welcome." Would they not think he was one of
the finest men that ever was? Would they not love such a landlord? The
people inquire again, "What chance is there here for getting wood?"
"O," says he, "that is another thing, I will talk to you about that."
"We wish to know if we can get wood here to burn, to cook our food
with, and to keep our houses warm; and upon what terms?" Says the
landlord, "My hired servants are up in the Red Butte Canyon, or they may
be in Canyon Creek Canyon, or over in the west mountains; I have got
servants, and plenty of wood, this you can have on certain
conditions." "What are your conditions, good landlord?" "These are my
conditions—you must take your teams into Red Butte, where you will find
a gate, and a man living there, to him you will have to pay 25 cents
for getting a load of wood." "But how is the road after you get
through the gate?" "O, it is a good road, and the wood, timber, rock,
and everything else are first rate; and now you go and get a cord of
good wood for 25 cents. Or you may go to the west mountains, there the
canyons are all prepared for you, the roads are made, and I keep men
there to see that they are kept in good repair, and all you have got
to do is to pay 25 cents for the use of the road." What would be the
feelings of this people under such circumstances? Do you suppose they
would feel as those do that have kept up a continual quarrelling,
murmuring, and bickering, and have given way to wickedness? The
canyons are precisely in the position I present them to you in this
similitude; and you murmur at the council, at the legislative
assembly, at the county court, and at everybody that wants to make
these canyons convenient and passable to the community.
Again, I ask the question, what would be the feelings of this people,
supposing they had come to these valleys under such circumstances? "The
valleys, the grass, the soil, the water,
and all the advantages you are
welcome to, but I shall charge you 25 cents per load for your
wood." If you won't answer the question, I will for you: every time
you would meet with that landlord, it would be, "God bless you, you
are the best man on earth;" and you would be ready to lick the dust
off his feet; you would not say "God damn you, I will get wood
where I please." I am ashamed to repeat the language that is too often
made use of, but I do it that the community may see how disgraceful it
is, and frown upon every man that will allow himself to be degraded by
the use of such filthy language; it is a disgrace to the wicked, to
say nothing of Saints. Again upon this point, would you not take off
your hats, and say, "Thank you," every time you met that landlord?
Yes, you would, and I know it. Well, supposing the legislative body in
these valleys should say to some man, Take that canyon, and put a gate
at the mouth of it, and make a good road to the wood and timber, and
to defray the expense of this, lay a tax of 25 cents on every man that
passes through with a team to get wood, timber, or anything else the
canyon produces—could you bless that legislature, could you greet it
with smiles and thanks, for doing that for this people? Or would you
curse it?
If I had time to do so, and if it would be wisdom, I could
demonstrate, by a mathematical calculation, definitely and truly, and
you might take into the calculation Red Butte Canyon, and every other
canyon that the people have been into—I could demonstrate that they
have destroyed more horses, mules, harness, oxen, wagons, chains, and
ox yokes, and other property, in getting out of these canyons what
they have got, than what would lay a first rate turnpike road in every
direction, as far as they have penetrated these canyons. Suppose we
have a canyon here within one mile of us, open to all the people, I
ask where is there a man that would work the road to the wood? He is
not to be found in this community. If it were open and free to all, I
might spend a thousand dollars there, and never get one load of wood.
I have done just such things myself. I have gone to work and made
roads to get wood, and have not been able to get it. I have cut it
down, and piled it up, and still have not got it. I wonder if anybody
else can say so. Have any of you piled up your wood, and when you have
gone back could not find it? Some stories could be told of this kind,
that would make professional thieves ashamed. It is not all of this
community that possesses such spirits. A flock of sheep consisting of
thousands must be clean indeed if some of them are not smutty. This is
a large flock of sheep that have come up to these mountain valleys,
and some of them have got taglocks hanging about them, or in other
words, there are those that will do what you have heard exhibited to
you today.
What shall be done with sheep that stink the flock so? We will take
them, I was going to say, and cut off their tails two inches behind
their ears; however, I will use a milder term, and say, cut off their
ears. But instead of doing this, we will try to cleanse them; we will
wash them with soap, that will come well nigh taking off the skin; we
will then apply a little Scotch snuff, and a little tobacco, and wash
them again until we make them clean. That is what I am doing now.
Peradventure we shall find a few such sheep here in the flock, and a
few that have got the itch; these are apt to spread the disease among
those that are clean, for they will run along and rub themselves on
others, until all are smitten with the disorder, and it would be hard
to tell in which it originated.
I do not want to destroy the people, I want to wash them, and, if
necessary, apply the Scotch snuff. If this community would let any man
of sense, of calculation, of a good mind and judgment, sit down and
make his calculations, with regard to their getting wood out of these
canyons, they would see the advantage of taking the course the
legislature has marked out, so clearly, that this whole people would
speak out boldly and say, "You men having authority, look up every
canyon in these valleys, and put them in the possession of individuals
who will make good roads to the timber, that we may get there without
breaking our wagons, or without breaking our limbs, destroying our
property, and endangering our lives." I say, every man of good sense
would exclaim, "Put these canyons into the hands of individuals, with
this proviso—make good roads, and keep them in good repair."
To exhibit it to the people in another point of view. I will suppose a
Gentile owns all these canyons, Uncle Sam, for instance. He determines
he will work these canyons himself, work the roads, &c., and draw his
revenue from them by the people's getting their timber—should we not
esteem it a blessing? We should. If it would be a blessing to him, or
to any rich company of speculators, then why would it not be a
blessing to us, to act upon the same principles ourselves? Could you
tell any reason why not?
A great many here do not understand certain things that exist; I can
tell you some of them. If any individual will come here and live, and
find out how we do business, learn and understand our business
transactions, he will see that exhibited that will prove to him a
great many things he is not acquainted with. I will take one of the
best individuals we have, and put him into the tithing office, put
another into the stonecutter's shop, and another in the joiner's
shop, and let them work there one or two years, when the books are
examined they have taken up every farthing of their wages, and many
have contracted considerable debts in that office, some are owing 800,
1,000, and some as high as 1,500 dollars. Now comes the decision.
Suppose you owe that store across the road there 1,500 dollars, would
you try to pay it? Yes, you would lie awake at nights to think how to
pay those merchants that do not belong to the kingdom of God, you
would offer them horses, and wagons, and oxen, to liquidate that debt.
But that man who owes on the tithing books will say, "Just straighten
that up for me, cancel that debt, for I want my name to look as good
on the tithing books as the rest." Would he say this to a Gentile? No,
he would not. We never see such goodness, such kindness, such
benevolence, such philanthropy in the persons who owe the tithing
office anything.
Did you ever ask me to liquidate your debts? You may answer the
question for yourselves. I shall not name anybody. But let one of
these merchants ask for the payment of a debt, saying, "I am going
away in September," and you conclude that that debt must be paid—do
you pay it? Yes, you will sell everything you have on earth, to pay
it. But do you owe the tithing office anything? "O yes, and I am going
to work it off; I know I owe about 1,500 dollars. But you know it won't
do to owe the Gentiles anything. Brother Brigham, can't you lend me
some money to pay a small debt on that store? Can you let me have a
yoke of cattle, my family is suffering for want of wood?" You trace
those cattle, and where are they gone to? Why, to pay the enemies of
this people. You would take out of this Church the last dime of money,
and every ox, and cow, and horse, and hand them all over to our
enemies, and let the Church sink to the nethermost hell, for aught
you care. That is the difficulty that exists here. If I have got your
spectacles, or your shoes, or any other thing of yours, the common
saying made use of is, "O, never mind, it is all in the family, you
are a brother, it is all right." I am telling you as it is in that
tithing office. What did you hear read, last April Conference?
That there were 48,000 dollars owing to the tithing office; yet do you
try to pay that debt? No, but the word is, "Brother Brigham, trust me
another thousand;" and you never will pay it on the face of the earth,
and you think me rather hard because I scold you. These are the
difficulties that are here among us.
There exists a double spirit, there is a false, hypocritical spirit in
many of the people; it is bred in the flesh, and in the bones, it is
received from their fathers and mothers, a hypocritical pretension to
friendship, when the real thing itself does not exist in them, and
never did; but they are destitute of the true knowledge of the
principles of righteousness. I have frequently thought it was not good
for a man to have around him too many friends. I have said to my
brethren, heretofore, "Don't love me quite so well as to take away
all I have got. I want you to love me pretty well, I have plenty of
flour now, and scores and scores of tons I can distribute, but do not
take my soul out of me, do not love me quite to death. I am willing to
be loved sincerely, but covet not that which I possess, under a false
pretension of love to me." There is that spirit among this people, but
it is for want of knowledge, and a proper understanding. Did they
possess these, there would be no difficulty in the case.
Now, for instance, a great many inquire, saying, "Why does not our
Church keep a store here?" Many can answer that question, who have
lived here for some years past; and you who make such an inquiry,
would have known the reason, had you also lived here. You that have
lived in Nauvoo, in Missouri, in Kirtland, Ohio, can you assign a
reason why Joseph could not keep a store, and be a merchant? Let me
just give you a few reasons, and there are men here who know how
matters went in those days. Joseph goes to New York and buys 20,000
dollars' worth of goods, comes into Kirtland and commences to trade.
In comes one of the brethren, "Brother Joseph, let me have a frock
pattern for my wife." What if Joseph says, "No, I cannot without the
money." The consequence would be, "He is no Prophet," says James.
Pretty soon Thomas walks in. "Brother Joseph, will you trust me for a
pair of boots?" "No, I cannot let them go without the money." "Well,"
says Thomas, "Brother Joseph is no Prophet; I have found that out, and
I am glad of it." After awhile, in comes Bill and sister Susan. Says
Bill, "Brother Joseph, I want a shawl, I have not got the money, but I
wish you to trust me a week or a fortnight." Well, brother Joseph
thinks the others have gone and apostatized, and he don't know but
these goods will make the whole Church do the same, so he lets Bill
have a shawl. Bill walks off with it and meets a brother. "Well," says
he, "what do you think of brother Joseph?" "O he is a first-rate man,
and I fully believe he is a Prophet. See here, he has trusted me this
shawl." Richard says, "I think I will go down and see if he won't
trust me some." In walks Richard, "Brother Joseph, I want to trade
about 20 dollars." "Well," says Joseph, "these goods will make the
people apostatize; so over they go, they are of less value than the
people." Richard gets his goods. Another comes in the same way to make
a trade of 25 dollars, and so it goes. Joseph was a first-rate fellow
with them all the time, provided he never would ask them to pay him.
In this way it is easy for us to trade away a first-rate store of
goods, and be in debt for them.
And so you may trace it down through the history of this people. If
any brethren came into the midst of them as merchants, I never knew one of them go into their stores and go out again satisfied,
neither did you. If I had 100,000 dollars worth of goods in that
store, owned by myself, or held by a "Mormon" company, in six months
the goods would be gone, and we should not have 100 dollars to pay the
debt. But let an infernal mobocrat come into our midst, though he
brands Joseph Smith with the epithet of "false Prophet," and calls the
"Mormons" a damned set of thieves, and would see all Israel scorching
in Tophet, you would give him the last picayune you could raise.
There is not a man who has been in this community a few years but
knows I am telling the living truth. Do any of you hate me for it? Do
any of you love me for it? It is all the same to me. Do you love the
cause? "Yes," every heart at once responds, "I love the cause, I love
the Lord and my religion." If I would only permit myself to swear, I
would say, What the devil is the reason, then, you don't live
according to it? What keeps you from that? What is the reason you
cannot pay me what you owe me, as well as your enemy. You continue to
trade with the Almighty that way, and it will sink this whole people
down to hell. You trade with the Almighty worse than you do with the
devil. These things exist, and you know it. A man comes into this
Church with a little property, and he must suffer them to pick him
until he is as blind as brother Leonard is, that sits over there, or
else the people will turn round and curse him, and sink him to the
nethermost hell if possible. They have treated Edwin D. Woolley so,
and others. Can they keep a store among this people? No, they must let
them have the goods, and wait until they can pay them, if they ever do
it at all.
They got up a quarrel, about a year ago, and every High Priest and
Elder were going to cut Thomas Williams off from the Church, because
he asked them to pay their just debts. I said to Thomas, "If they do
not pay you as they agreed, arraign them before the High Council; I
will be your lawyer, and they shall be cut off from the Church." They
had got it all cut and dried, that if he asked them to pay him, he
should be cut off from the Church, but I told them that if they did
not live up to their agreement, they should be cut off from the
Church, and then be tried by the law of the land.
How has Thomas Williams behaved here? He has paid his tithing, and
done good to this people; he has handed over nails, cotton cloth, and
other necessary articles. When he brings in his goods, he pays his
tithing on them honorably, yet he can be abused; and it is so with
every man who comes into the midst of this people with goods, unless
he pays them out at random to Tom, Dick, and the devil. Latter-day
Saints cannot keep a store of goods, because they will not act as
Latter-day Saints, but they will sustain their enemies. How much do
you suppose you have paid into these Gentile stores within four
months? Can you give a rough guess? I can tell you, if you do not
know, for I know something about it. You have paid to them 300,000
dollars within the last six months. The brethren think that we are
very hard with them if we ask for a little tithing. I wonder if we
have received 30,000 dollars, which we should certainly have received
in silver and gold, if the people had been faithful in paying their
tithing on the money they have spent at these stores; the money has
gone,
from time to time, in gold and silver, by boxfuls, to the
east. There is not a span of mules that could be
found in this valley,
able to draw the money, if it were all in silver, to the States, that
this people have spent with these merchants within a few months past;
they must therefore do business upon the principle of checks;
in any other way it is a burden to them to get it over the plains.
These are the difficulties that work against our living and doing as
we should do.
I will now go back, and say to all the inhabitants of these valleys,
if I had the power, and the people were willing to subscribe to that
which would do them good, I would look up all the canyons containing
wood and other facilities, put gates at the mouths of them, have good
roads worked in them, so as to make the wood and the timber easy of
access, and make the people pay for the roads and the keeping of them
in good repair. If I was a Gentile, and I owned these canyons, and
should make such a proposition, it would be so that I could hardly get
down to this meetinghouse without some one crying out, "I move that
we give that gentleman a vote of thanks;" another would second it,
"For that is certainly a Gentile of the first class." [The speaker
made motions, such as bowing and scraping, as the poor serfs of
foreign nations do, who subsist on the patrimony of a titled fellow
mortal.] I make these motions to show this people how disgraceful it
is; it is a disgrace to any community to act as they have done towards
the measures of those who wish to do them good all the day long. If a
Latter-day Saint wants to do good, why not bless him for it. But no,
it is overlooked as a thing of naught. Now, if I do ape out a little
of these feelings here, it is to show you how they look inside. I can
see them in the people, I know what there is in the midst of them, I
know what they have to contend against, and the difficulties and
weaknesses they are subject to; it is the want of true knowledge and a
sound understanding which causes them to act as they do; if it were
not for that, if this people had the knowledge of angels, and then did
as they do, they would be sent to hell before the rising of another
sun; but as they are ignorant, and inasmuch as they desire to do good,
God winks at their foibles, and hopes by it to bless them.
Now, I am going to have an expression from this Conference, with
regard to the plan that we, as a community, shall adopt; not as a
county, not as the Legislature of Utah, not as civil and military
officers, but as officers and members of the Church of Jesus Christ of
Latter-day Saints; and before I take the expression, if there is one
man in this house who feels himself capable of showing a better
method, or of producing a better plan to keep the people from running
over each other, from breaking each other's necks, and the necks of
their horses, I will give him an opportunity of presenting that plan.
In the first place, the feelings of individuals are—what advantage can
I get by introducing this plan? I wish you to remember that all I can
get by it is, to protect you against running over and trying to kill
each other. We do not own the canyons, but the plan is—let them go
into the hands of individuals who will make them easy of access, by
paying them for their labor. Before I take an expression, I want to
see if there is a man that can rise up and propose a better plan than
I propose, which of course would be to our advantage to adopt in
preference to mine. I have talked long enough upon this matter. The
motion is, that we, as the Church of Jesus Christ of Latter-day
Saints, in the capacity of a General Conference assembled, and
embracing the whole community in the midst of the mountains,
recommend, and give it as our opinion, that the best method of
disposing of the canyons is to put them in the hands of individuals to
make good roads in them, and obtain their pay by taking toll from
those who use the roads, at a gate erected for that purpose at the mouth of each canyon. Now, sisters, I want you to vote also,
because women are the characters that rule the ballot box. If you are
in favor of this motion, as Latter-day Saints, signify it by the
uplifted hand. [Unanimous.]
Let the judges in the county of Great Salt Lake take due notice, and
govern themselves accordingly. The same thing I say to the judges of
any of the other counties of the territory, Take notice, and govern
yourselves accordingly. Put these canyons into the hands of
individuals who will make good roads into them, and let them take toll
from the inhabitants that go there for wood, timber, and poles. Now
this is my order for the judges to take due notice of; it does not
come from the Governor, but from the President of the Church; you will
not see any proclamation in the paper to this effect, but it is a mere
declaration of the President of the Conference. Let these things go
out to make the people satisfied, and feel contented to have the
privilege of getting wood without breaking their necks and destroying
their teams.
I want to occupy a few moments more, and talk about our contemplated
temple. It has been moved, seconded, and carried by this Conference,
that we build a temple here of the best material that America affords.
If this is done, it will have to be built of platina; and I do not
know that there is any of it to be got in this territory. It is purer,
stronger, and is every way a better metal than pure gold. If we cannot
get the platina, we must build a temple of pure gold; that is here, I
know. But if the Conference want us to build a temple of pure gold,
they will have to put into the tithing stores something besides old
half-dead stinking cows, and old broken-kneed horses; or if they even
put in all the good cattle they possess, will it build a temple of
gold, of silver, or of brass? No, it will not.
I am inclined to offer a chemical argument with regard to the material
for building a temple in our present circumstances. The best
materials, I have mentioned, probably. Iron might be better than
stone; the time will come when the Lord will bring for brass gold, for
iron silver, and for stones iron, and for wood brass, to beautify His
sanctuary, and make the place of His feet glorious. That will be, but
it is not now. I thought, when I was at Iron County, and saw the iron
mountains, that the iron was actually come instead of stone.
But for the chemical argument touching the material for the building
of a temple in this city. It has been proposed, that we send to San
Pete to get the rock. Some say it will cost too much, others say we
cannot do it, and others say that we can. I, not being a practical
chemist, but only a chemist in theory, shall have to use my own
language, to express my ideas. You may bring the stone from San Pete,
which is a beautiful specimen of rock, and erect a temple here with
it; then you may take this sandstone that is found in abundance in
the Red Butte Canyon, and build a temple of that; then you step over to
the Emigration Canyon, and get this bastard marble, and build another
of the same dimensions as that you have built of the red sandstone.
Now you have got the San Pete rock temple, the red sandstone temple,
and another built of limestone, or bastard marble I call it; then,
right beside of that, another one of adobies, mixed with pebbles—take
that clay, and these pebble stones that are so abundant here, and mix
in with them straw, and build another temple of that composition,
besides the three which are built of different kinds of rock, and let
them stand together—which do you think will stand the longest? Being a chemist in theory, I should say, according to my mind, when
the San Pete rock is washed into the Jordan, the other buildings will
still be standing, and be in moderate condition. The red sandstone
will go the next, and the other two still remain, the bastard marble
or limestone will be in pretty good preservation; and when that is
all decomposed and washed away into the Jordan, you will find that
temple which is built of mud or adobies, as some call them, still
remains, and in better condition than at the first day it was built.
You may ask any practical chemist, any man who knows, understands, and
studies the elements, and he will corroborate these statements. This
is a matter I want you to look at, to think and meditate upon. I do
not talk about the expense of the building, and the time it would take
to erect it, but its durability, and which is the best material within
our reach to build it with. If you take this clay, which is to be
found in abundance on these bottom lands, and mix with it these pebble
rocks, and make adobies of the compound, it will petrify in the wall
and become a solid rock in five hundred years, so as to be fit to cut
into millstones to grind flour, while the other materials I have
mentioned will have decomposed, and gone back to their native
elements. I am chemist enough to know that much. My simple philosophy
is this. The elements of which this terra firma is composed, are every
moment either composing or decomposing. They commence to organize or
to compose, and continue to grow until they arrive at their zenith of
perfection, and then they begin to decompose. When you find a rock
that has arrived at its greatest perfection, you may know that the
work of decaying has begun. Let the practical chemist make his
observations upon a portion of the matter of which this earth is
com posed; and he will find, that just as quick as it is at its
perfection, that very instant it begins to decompose. We have proof of
this. Go into Egypt, for instance, and you will find the monuments,
towers, and pyramids, that were erected in the days of Joseph, and
before he was sold into Egypt; they were built of what we call
adobies, clay mixed up with straw; these fabrics, which have excited
interest for so many ages, and are the wonder of modern nations, were
built of this raw material. They have bid defiance to the wear of
ages, and they still remain. But you cannot find a stone column that
was reared in those times, for they are all decayed. Here we have
actual proof that the matter which is the furthest advanced to a state
of perfection, is the first to decompose, and go back into its native
element, at which point it begins to be organized again, it begins to
congeal, petrify, and harden into rock, which grows like a tree, but
not so perceptibly.
Gold and silver grow, and so does every other kind of metal, the same
as the hair upon my head, or the wheat in the field; they do not grow
as fast, but they are all the time composing or decomposing. So much,
then, for my views touching the material to be used in building a
Temple upon this block. You may go to San Pete and get stone for it,
and when five hundred years have elapsed you will not find a building.
You may build of that red sandstone, and it will live out the San
Pete rock, and the limestone will outlive that. But when you come to
the adobies, they will outlive either of them, and be five hundred
years better than the day they were first laid. This is a pretty
strong argument in favor of a mud building.
How long has the city of Washington been built? What was there before
my father entered into the revo lutionary war? Where was the
Capitol then? It was in Philadelphia sixty years ago, there was no
such thing as a Capitol in Washington. Let me ask a question—is it
built of rock? I never was there. [Voice, "Yes." ] It is built of rock.
The House of Representatives was rebuilt in 1812, not more than forty
years ago. Would any of you that have not been there, suppose that it
would need patching up already to make it comfortable for the
representatives of the nation? This, however, is the case, for within
ten years past eighty thousand tons of putty have been used to putty
up the places where the stone has decayed by the operation of the
elements, and it has not yet been built forty years. I mention this,
because I wish the Conference to know what they are doing when they
commence to build a temple of stone. As for myself, I know enough
about rock. If a man should undertake to put me up a stone house, I
should wish him to build it of adobies instead, and then I should have
a good house. We are talking about building one for the community, and
I mention this about the Capitol to show you that the rock does not
endure; the moment it becomes as hard as it is ever going to be, that
moment it begins to decay. It may be a slow process in growing, or
decomposing, yet it is doing the one or the other continually.
I have my own individual thoughts, of course, and these I express with
regard to the temple. According to my present views, there is not
marble in these mountains, or stone of any kind or quality, that I
would rather have a building made of than adobies. As for the
durability of such a building, the longer it stands the better it
becomes; if it stands five thousand years, it increases in its strength
until it comes to its highest perfection, be fore it begins to decay.
What do our "Mormon" boys say about trying to dig into one of those
old Catholic cathedrals that are now standing in California? They say
they might as well have undertaken to dig through the most solid rock
you ever saw, as to dig through those adobie walls. Do you think they
are decaying and falling down? No, they are growing better all the
time, and so it is with the houses we live in. If they have good
foundations, these houses that we live in will be better when they
have stood fifty years than they are at this day. I will not say that
it is so with a stone house, or with a brick house; for when you burn
the clay to make brick, you destroy the life of it, it may last many
years, but if the life is permitted to remain in it, it will last
until it has become rock, and then begin to decay.
As for the temple, I will give you the nature of your vote with regard
to it—the sum of it was, that those that dictate the building of it be
left to do with it as they please. They will, anyhow. But I give it as
my opinion that adobies are the best article to build it of. I do not
fear the expense, neither do I care what you build it of; only when it
is built, I want it to stand, and not fall down and decay in twenty or
thirty years, like brother Taylor's one would, that he was giving an
exposition of; "that when we go within the veil into the heavenly
world, we need not be ashamed of it, but when we look down upon it, it
will be of solid rock:" but if it is built of San Pete rock, when he
looks down to see it he will find it aint there, but it is gone,
washed into the Jordan. It cannot remain, it must decay.
May the Lord bless you. Amen.