James J. Strang and Strangite Mormon Polygamy, 1849-1856 Author(S): David Rich Lewis Source: the Wisconsin Magazine of History, Vol

Home , James Strang, Spiritual wifery

"For Life, the Resurrection, and the Life Everlasting": James J. Strang and Strangite Mormon Polygamy, 1849-1856 Author(s): David Rich Lewis Source: The Wisconsin Magazine of History, Vol. 66, No. 4 (Summer, 1983), pp. 274-291 Published by: Wisconsin Historical Society Stable URL: http://www.jstor.org/stable/4635766 . Accessed: 17/12/2013 11:55

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp

. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].

Wisconsin Historical Society is collaborating with JSTOR to digitize, preserve and extend access to The Wisconsin Magazine of History.

http://www.jstor.org

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions "For Life, the Resurrection, and the Life Everlasting": JamesJ. Strang and Strangite Mormon Polygamy, 1849-1856

By David Rich Lewis

N the early 1860's, a young man ar- focused on the polygamous practices of one rived in Salt Lake City, Utah Ter- group in particular, the Utah Mormons. ritory, eager, he tells us, to investigate the Despite this attention, polygamy was not workings of Mormon polygamy and present solely a Utah phenomenon. It was also prac- another picture of the institution to an already ticed by other groups during the nineteenth shocked nation. Yet when he saw the Mormon century, including John Humphrey Noyes women, "then I was touched." and his "free-love" community at Oneida, New Simon Lovet and the Perfectionist heart .. .warmed toward these York, My and several schismatic Mormon poor, and societies, ungainly, pathetically One of the better known schismatic "homely" creatures, and as I turned to groups. hide the generous moisture in my eyes, I groups was the Strangite Mormon community said, "No-the man that marries one of of Beaver Island, Michigan, led by their them has done an act of Christian charity Prophet and King, James Jesse Strang. which entitles him to the kindly applause Although several books and articles deal of mankind, not their harsh censure- with this Mormon community and the man be- and the man that marries of them sixty hind it, none has presented an adequate ac- has done a deed of open-handed gener- count of In of the so sublime that the nations should Strangite polygamy. light osity abundant source a reex- stand uncovered in his and relatively material, presence amination and of and worship in silence."' reinterpretation Strang Strangite polygamy and its impact on individ- With his brilliant wit, biting social satire, ual Saints, women, and the Mormon and Gen- and irreverent tongue-in-cheek prose, young tile communities seem warranted.2 While attention Samuel Clemens called the public's much remains hidden by time and by the in- to a issue of moral and recognized political tent of Strang and his followers, the progres- one of the so-called consequence. Polygamy, sion of polygamy on Beaver Island can be of was the of "Twin Relics Barbarism," subject traced with some certainty. Yet the history of numerous con- books, theological treatises, Strangite polygamy is more than that of a pe- gressional debates, moral outcry, and public culiar institution; it is the story of Strang him- consternation. Between 1850 and 1900 the self. To study Strang's writings and actions is plethora of newspaper stories, magazine artic- to understand more fully the man, his beliefs, les, and books on the subject overwhelmingly

2According to Mormon usage, a "Saint" is a member of 'Samuel Clemens, Roughing It (Hartford, Connecticut, the Mormon Church, while a "Gentile" is any non- 1873), 117-118. Mormon.

274 Copyright? 1983 by The State Historical Societyof Wisconsin All rights of reproductionin anyform reserved

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions LEWIS: STRANGITE POLYGAMY and his intentions. Intellectual, dynamic, lust- ful, and obsessed with dreams of power and grandeur beyond reality, Strang created a marital institution and a political kingdom to serve his aims and desires.

ESSE James Strang-or James Jesse Strang as he came to be known-was born on a farm near Scipio, New York, on March 21, 1813.3 A sickly youth with formal ex- ! meager education, Strang gained Wm2"^c perience as a farmer, teacher, postmaster, temperance lecturer, newspaper editor, and lawyer in the Chautauqua County area. In 1836, Strang met and married Mary Abigail Perce, the daughter of a Baptist minister. Af- ter seven years, he moved his family to Burlington, Wisconsin, where he was first influenced by his wife's Mormon relatives. Trav- eling to Nauvoo, Illinois, in February, 1844, Strang received instruction and was baptized into the Church by its Prophet and Seer, Jo- seph Smith, Jr. Although he was commis- sioned to organize a branch of the Church in the Burlington area of Wisconsin, Strang returned home with ideas of his own. On June 27, 1844, the Prophet Joseph was assassinated by a mob in Carthage, Illinois. Without their Prophet, the church members (scattered throughout the East and England) found themselves without guidance or direc- but were soon reassured tion, they through WHi (X3) 8859 the actions of the Twelve Apostles of the Church under the able leadership of Brigham JamesJesse Strang about a year beforehis death. Young. Schism and factions within the Church soon appeared, the most persistent ing him Prophet and successor to Joseph and persuasive being led by James J. Strang. Smith.4 Tensions between the two rival fac- He claimed to have received divine revelation tions heightened as each hurled excommuni- on the day of Smith's murder and a letter from cations at the other. While a majority of Saints Smith written nine days before his death and upheld the legitimacy of the Brighamites, and to have discovered and translated ancient eventually moved to Utah after 1847, Strang brass plates near his Wisconsin home, all rec- attracted many of the disgruntled to his "Gar- ognizing him, appointing him, and annoint- den of Peace," Voree, in southeastern Wiscon- sin. Between 1845 and 1848 Voree srew rap- 3In the following background discussion I rely mainly on these general works: Milo Quaife, The Kingdom of Saint 4Chroniclesof Voree, 1845-1849, photostat in the State James (New Haven, Connecticut, 1930); Doyle C. Fitzpa- Historical Society of Wisconsin, Madison, pp. 1-31; Voree trick, The King Strang Story (Lansing, Michigan, 1970); (Wisconsin) Herald, January, 1846; James J. Strang, The Henry E. Legler, Moses of the Mormons(Milwaukee, 1897); Diamond:Being the Law of PropheticSuccession (Voree, Wis- Mark A. Strang, ed. and trans., The Diary ofJamesJ. Strang consin, 1848), chapters 2 and 3, pp. 3-7; Wingfield Wat- (Lansing, Michigan, 1961); Robert P. Weeks, King Strang son, ed., Revelations ofJamesJ. Strang (Spring Prairie, Wis- (Ann Arbor, Michigan, 1971); Robert P. Weeks, "A Uto- consin, 18-?), 7-8; Joseph Smith, Jr., to J. Strang, June pian Kingdom in the American Grain," in the Wisconsin 18, 1844, in theJamesJ. Strang Papers, Beinecke Library, Magazine of History, 61:3-20 (Autumn, 1977). Yale University. 275

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions WISCONSIN MAGAZINE OF HISTORY SUMMER, 1983

WHi (W635) 21378 The cottagebuilt at Voreein 1844 byJames Jesse Strang as it appearedin 1933. idly as a community, and Strang as a mission- .by the spring of 1850, the community boasted ary and Prophet of God. His revelations con- between six and seven hundred people.6 At tinued to come as needed. On August 25, this time, Strang revealed his design for the 1846, Strang experienced a vision in which, "I Church. On July 8, 1850, at the conclusion of beheld a land amidst wide waters, and covered several days of conferences, a portion of the with large timber, with a deep, broad bay on newly translated Book of the Law of the Lord was one side of it." Strang was describing Big Bea- read, establishing the Kingdom of God on ver Island in northern Lake Michigan, a "vi- earth. James J. Strang the Prophet was sion" he may have seen in person that very crowned "King" by George J. Adams, a coun- summer on one of his frequent missionary selor and ex-theatrical performer, with a tours east. Beaver Island offered the room metal crown and all the pomp and ceremony and isolation necessary for the Saints to gather that could be mustered.7 in and for the fulfillment of Strang's "divine" From this point, Strang's plans unfolded mission.5 rapidly. The practice of polygamy was intro- Exploring the island in early 1847 with four duced; the doctrine of passive resistance to companions, Strang found the surroundings reoccurring Gentile depredations upon the is- ideal. There were acres of timber, rich soil, land Mormons was discontinued; and in No- a plentiful fishing grounds nearby, good bay Ancient and Modern Michilimackinac with access, and few Gentile inhabit- 6James J. Strang, easy ship (St. Ignace, Michigan, 1885), 25. ants. Settlement of Beaver Island and the city 7James J. Strang, Book of the Law of the Lord (St. James, of Saint James progressed slowly but steadily; Michigan, 1856), chapter 20, pp. 168-169. Cf. "Mrs. Ceci- lia Hill's Recollections," in Legler, Moses of the Mormons, 5Watson, ed., Revelationsof Strang, 11-12; Elizabeth W. appendix III, 51-53; "Organization of the Kingdom of St. Williams, A Child of the Sea (Harbor Springs, Michigan, James,July 8, 1850," in the Strang Papers. This document 1905), 61. is signed by 234 men and women who witnessed the event. 276

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions LEWIS: STRANGITE POLYGAMY vember, 1852 and 1853, Strang was elected to OLLOWING the death of Joseph the Michigan legislature by Mormon block Smith, Jr., in 1844, the dismal voting. At the height of his political power in schism and dispersion of the Saints, and 1853, Strang was nominated by a fellow Michi- Strang's establishment of a community at Vo- gan legislator as a candidate for the governor- ree, word circulated among the faithful of ship of the Utah Territory. The population of both factions that Joseph had established and Beaver Island continued to grow, and by 1854 practiced a plural wife doctrine before his Strang commanded over 2,500 souls, with as death. While these rumors had surfaced be- many as one thousand more scattered in Vo- fore in Nauvoo in 1835 and brought forth vig- ree, Wisconsin, Michigan, and the East.8 orous official denials, now they received more Yet all was not balmy and peaceful for the attention and credence, particularly among King. Gentile opposition to the Mormons per- the Brighamite followers, whose leaders did 2 sisted over fishing rights, suspected thefts, and little to deny the charges or hide the practice. the stifled liquor trade with island Indians. As Prophet and leader of a smaller group of Strang and his followers found themselves in Mormons, Strang struggled to cement his po- court and jail at Detroit and nearby Mackinac sition and enlarge his following. To demon- Island several times on various criminal strate theological continuity yet observable charges, and armed encounters occurred at and attractive differences, Strang attacked St. James, on the nearby islands, and at Pine Brighamite polygamy as early as 1846 and River, Michigan.9 Violence and conflict con- suppressed the practice within his own flock. tinued to mount, both within and without the During the semiannual conference of the Mormon community, culminating in the as- Saints at Voree in April, 1846, Strang officially sassination of King Strang by two dissatisfied announced the excommunication of Brig- Mormons (aided by two others) on June 16, hamite leaders, delivering them over "to the 1856.10 Strang lingered for twenty-three days buffetings of Satan in the flesh," for teaching, before he died on July 9 at his parent's home among other things, "that poligamy, fornica- in Voree. He purposely did not name his suc- tion, adultery and concubinage are lawful and cessor. Without Prophet or leader, the Saints comendable [sic]."13 The Voree Herald, the on Beaver Island fell victim to hostile Gentile official church newspaper, carried Strang's mobs and were driven from the island, never curse on ministers of the gospel who taught to recover their property or faith. With the polygamy: "May their bones rot in the living death of Strang came the virtual death of his tomb of their flesh." Official excommunica- church. tions of Saints believing in or practicing polyg- How then did polygamy find its way into amy and spiritual wifery occurred regularly Strang's theocratically controlled community between 1846 and 1848 as Strang struggled to of Saints? What are the outward manifesta- curb the doctrine.14 In 1847, Strang made his tions of this marriage doctrine on Beaver Is- strongest statement against such practices: land which are so to modern schol- intriguing I have uniformly and distinctly dis- ars? What was its significance? How was the doctrine received Saint and Gentile? by And, IFor the Mormons, polygamy-or more correctly, underlying all this, how did Strang's personal- polygyny-was a plural marriage for time and eternity, ity and intellectual bent affect the formation of while any other legal marriage was for time only. The spiritual wife doctrine was a or act his church and the institution of polygamy?" spiritual sealing (a marriage of binding together forever in a special ceremony) for eternity only. This allowed men to be sealed to any deceased woman who had not been married for eternity, to 8Censusand Statistics of the State of Michigan, May 1854 allow her to enter heaven and to increase his glory and the (Lansing, Michigan, 1854), 403-413. The population for size of the Church in the next world. Eternal marriage was Beaver Island was 2,608, although not all were Mormons. the only sure way for a woman to attain exaltation. The For Strang's nomination as Utah Territorial Governor, words polygamy and spiritual wifery were often used in- see Enos Goodrich to Hon. Chas. E. Stuart, March 7, terchangeably or without much distinction. 1853, in the Strang Papers. '2Fawn M. Brody, No Man KnowsMy History:The Life of 9Strang, Michilimackinac, 25-40; Northern Islander (St. Joseph Smith theMormon Prophet (New York, 1972), 185. James, Michigan), July 14, 1853. 3Chroniclesof Voree,67, 74. '?NorthernIslander, June 20, 1856. Thomas Bedford, a 14Voree Herald, April, 1846; Chronicles of Voree, 107, nonpracticing Mormon, and Alexander Wentworth 130, 149-151, 160. Cf. Zion's Reveille (Voree, Wisconsin), pulled the triggers. December, 1846. 277

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions WISCONSIN MAGAZINE OF HISTORY SUMMER, 1983

carded and declared heretical the so- called "spiritual wife system" and every- thing connected therewith.... I now say distinctly, and I defy contradiction, that the man or woman does not exist on earth, or under earth who ever heard me say one word, or saw me do one act, sa- voring the least of spiritual wifery, or any of the attending abominations. My opinions on this subject are unchanged, and I regard them as unchangeable. They are established on a full consideration of all the scriptures, both ancient and modern, and the discipline of the Church shall conform thereto.15 Despite his "unchangeable" opinions, change he did. Sometime after the Church conference at Voree in April, 1848, Strang sent his emmissary, George J. Adams, to reveal a new order to Elvira Eliza Field, an eighteen-year-old school teacher whom Strang had recently met.16 Elvira was told that the Prophet had received from angels a holy record containing God's laws for the organization of his Kingdom on earth. Since the biblical practice of polygamy was to be restored in that kingdom and Prophet Strang would be acting as King on earth for God, it was necessary for him to set an example. Adams was therefore offering Elvira the distinct honor of becoming the first plural wife of the Prophet and a in the Since the move Queen Kingdom. Clarke Historical Library, Central Michigan University to Beaver Island had not yet been completed, Elvira Field as "CharleyDouglass." Strang requested total secrecy in this matter until such time as the fullness of the doctrine At this point Strang left Beaver Island in should be restored. Out of faith, gullibility, or the company of several apostles for a mission- infatuation with the Prophet (who was said to ary tour to strengthen or reconvert eastern have had haunting eyes and an impressive im- branches of the Mormon Church. Elvira Field pact on people, despite his overlarge fore- completely disappeared from view, only to head), young and attractive Elvira Field ac- emerge in Strang's company, shorn of hair, cepted the proposal. On July 13, 1849, after a dressed as a man, and traveling as Strang's Church conference on Beaver Island, she nephew and private secretary, "Mr. CharlesJ. married Strang in a simple, secret ceremony, Douglass." While several of Strang's apostles unbeknownst to her family. Of the confer- surely knew of the wedding, and others specu- ence, Strang reflected that it was "the most lated on the "physiological peculiarities" of the pleasant, interesting and spirited conference young man, Charlie Douglass succeeded in that I ever had the happiness to attend."'7 And fooling most people for quite some time. Her well it should have been. performance, along with Strang's audacity under fire was convincing enough in November, '5Voree Herald, August 12, 1847. 1849, to weather a potentially devastating '6The account appears in a memorial booklet of Elvira challenge which occurred at a conference in her Charles and is Field, prepared by son, J. Strang ( 1910) New York City. At that meeting, Strang was quoted by Milo Quaife in The Kingdom of St. James, 100- accosted Lorenzo Dow and 102. Cf. Milo Quaife, "Polygamy at Beaver Island," in publicly by Hickey Michigan History, 5:337 (1921). Increase Van Deusen, who charged him with '7GospelHerald (Voree, Wisconsin), August 2, 1849. "adultery, fornication, spiritual wifery, and all 278

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions LEWIS: STRANGITE POLYGAMY the abominations that were ever practiced at thought, but has been revived again. Nauvoo." Hickey claimed to have letters from Uohn Urshbruch] (Peter [Hess] says) de- his wife on Beaver Island reporting such reli- clares positively that he is able to prove his first assertion: Tom Braidwood be- able gossip, but the next day when Strang denied the and called to see the lieves that Charles is a woman. He laughs loudly charges and winks when the name Charles letters, Hickey backed down. Van Deusen was D[o]uglass is mentioned. permanently excommunicated after a trial by a church council. Hickey was disfellow- "The matter gives me no concern," Lowen shipped, but eventually accepted back on his continued, "and I would not have alluded to it own recognizance and repentence. Certainly, but for your enquiry."21 Unlike Lowen, if Hickey and others had positive proof that Strang's concern was genuine. Already, many Charlie Douglass was indeed a woman they eastern members had broken from his fold to could have pointed her out, for she was re- rejoin the Brighamite Mormons or other sects. cording the minutes of the meeting for the Charlie was becoming recognized for what she church newspaper.'8 However, given that the was. Whether or not Strang was forced to accusation and trial took place on two separate speed up his plans for the institution of the days, that Hickey got off so lightly and rose to Kingdom (and polygamy) is uncertain, but his prominent leadership, that he was well aware preparations were well advanced. Migration of the doctrine one month later, and that he to Beaver Island had progressed as planned, eventually took three additional wives himself, and the city of St. James, soon to be the official we can speculate that Hickey was confronted headquarters of the Church, was taking with the truth by Strang or others and was shape. On Beaver Island Strang would be free asked to withdraw his statements for the good from the prying eyes of Gentile neighbors and of the Prophet and the Church.19 "pseudo Mormons," free from harassment, Faced with this widely publicized scandal free to turn his dreams of power into reality. and the persistent gossip months later that "your clerk was in the habit of wearing petti- coats until maintained very recently," Strang N 8, 1850, in the uncom- his course with a mixture of anger and O July wounded the burden of pleted tabernacle, the Prophet dignity, putting proof revealed the for God's on earth of Charlie's gender on his accusers.20 Strang plans kingdom to dismiss the rumors as the to the assembled Saints, and was crowned attempted gossip to revelation: "He hath cho- of character assassins and Mormons," "King," according "pseudo sen his servant to be ... He hath yet went to great lengths to find out who James King started the rumors which culminated in Hick- established him a Prophet above the Kings of the earth." other outburst. Between December, 1849, and Among doctrines, Strang ey's read 44 from the Book the 1850, a series of letters be- Chapter of Law, February, passed which established and outlined the of tween Strang and the rumorers in which practice blamed someone else or denied plural marriage and spiritual wifery: "Thou everyone shalt be fruitful and and words attributed to them. In this confusing multiply replenish of with eastern church the land which the Lord thy God giveth thee, tangle correspondence and subdue it."22 The was members, concern became disguise finally Strang's apparent shed, and Elvira Field was reborn to the world to all involved. Amos Lowen replied to as to the situation in New in all her royal glory. Strang's inquiries The for was rela- York in January, 1850: justification polygamy tively simple and expounded as vigorously as The about Charlie story had died away I it had once been condemned. Strang (and

8lbid.,November 22, 1849. Cf. Trial Record of Hickey and Van Deusen, 1849, and I. Van Deusen to Strang, De- 21Amos Lowen to J. Strang, January 10, 1850. Cf. cember 19, 1849, both in the Strang Papers. Strang to Amos Lowen, November 21, 1849; Strang to '9L. D. Hickey to J. J. Strang, December 24, 1849, in John Urshbruch, November 20, 1849; Peter Hess to J. the Strang Papers. Cf. John Cumming, "Lorenzo Dow Strang, November 22, 1849;James and Clarissa Canny to Hickey," in Michigan History, 50:58 (1966). J. Strang, June 16, 1850, all in the Strang Papers. 20Gilbert Watson to J. Strang, February 11, 1850, in 22Strang, Book of the Law, 168-169, 310-328. Spiritual the Strang Papers. wifery appears on page 318. 279

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions WISCONSIN MAGAZINE OF HISTORY SUMMER, 1983

' " ^ i^ ':: : .-: ^:l:^,

' ' 0 - y-,, , ^tj *;, , ...... , ji j ,* ^ * ::^ ;; 04.*\-'0a .f. ^^ : -0

WHi (X3) 9611 The bleakremains of a Mormon home remindvisitors of the Strangite settlementon Beaver Island somefifty years earlier. later Wingfield Watson, a contemporary Mor- allowed the surplus of women an opportunity mon, defender of the faith, and apostle) con- to marry better than they might have other- tended that polygamy had biblical roots in wise and attain celestial glory, increased the such God-approved men as David, Abraham, number of "souls" in the Church, halted pros- Jacob, Saul, Gideon, and others. Only when titution, and promoted chastity. Wingfield carried to unrighteous extremes or practiced Watson listed other benefits of polygamy in for the wrong reasons was polygamy con- typical Mormon fashion: demned and removed from earth. Polygamy It gives health and was never abolished in the Church [polygamy] strength, Apostolic and beauty ofform, and soundness of by divine authority, only by canon or statute. constitution to fathers, mothers, sons Even Martin Luther and Melancthon rational- and daughters ... For where several ized the practice.23 Strang argued that the law, women are willing to share the affections as given, prevented abuse by defining the lim- of one man, possessed of every excel- its of polygamy: "Thou shalt not take unto lence, their dispositions must necessarily be and thee a multitude of wives disproportioned to socially morally good, and they would therefore be to hand thy inheritance, and thy substance: nor ... to very likely vex those thou hast..." and "thou shalt not down these excellent traits to their posterity.25 go after strange women . .", among other re- straints.24 Such a large and "excellent" posterity would In fact, following God's law concerning po- also serve to enhance the glory and immortal- lygamy and spiritual wifery was beneficial. It ity of the parents. But transcending all justi- increased the eternal glory of the participants, fications and purported benefits, polygamy had been restored by the word of God 23Ibid.,318-328, contains Strang's commentary on the text. Cf. Wingfield Watson, PropheticControversy No. 5 (Ly- 25Watson, PropheticControversy No. 5, 23. On Beaver Is- ons, Wisconsin, 1901). land in 1854 the so-called "surplus" of women was indeed 24Strang, Book of the Law, 310-311. small. Censusand Statistics,403-413. 280

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions LEWIS: STRANGITE POLYGAMY through Strang and was not to be questioned. sistance. Ann Davis Hickey, who had been Strang had played his trump card. He had es- married to Lorenzo D. Hickey for over eight tablished his kingdom on his own terms and years, was the first to reject the doctrine had legitimized his sexual practice and his the- openly in 1850 by returning to her parents' ocratic position as undisputed Prophet and home in Lapeer, Michigan, and never rejoin- King of the Strangites. ing her husband. Mary Perce Strang contin- The reaction of the Saints to polygamy var- ued to live with the Prophet for many months ied, yet the vast majority must have accepted and was made a member of his council in an this revelation and followed the King, whether attempt to pacify her, but she eventually be- blindly or grudgingly. The absence of newspa- came bitter and left (or was asked to leave) the per reports indicates two things: that Strang island in May, 1851.28 How long she had desired to keep his pronouncement from known about Elvira Field before Strang's dis- reaching the mainland press, and, as revealed closure is uncertain, but an intelligent woman in an unusually quiet church record, that like Mary surely could not have been fooled there was no widespread dissatisfaction to for long by the sudden appearance of a new condemn. Yet dissatisfaction did exist, and nephew and private secretary. As late as Octo- soon after the announcement three promi- ber, 1855, Strang emphatically denied that he nent members in Voree-Jason W. Briggs, and Mary were separated, stating that she ran Henry H. Deam, and Zenas H. Gurley, Sr.- his farm in Wisconsin and "ocassionally" spent repudiated Strang and the polygamy doctrine the winter with him at the state capitol or "on and established the Reorganized Church of this Island."29 Apparently this was wistful Jesus Christ.26 Other dissatisfied members of thinking mixed with moral defensiveness and the Voree community followed their lead and a sense of loss on Strang's part, for Mary never split with Strang's church, but the defection returned to him. was neither widespread nor noisy. Mary Perce was not Strang's only wife to The decision whether or not to practice po- feel this way. Writing eighty years later, lygamy ultimately lay within the male preroga- Eugena Strang, daughter of Strang's fourth tive. But it was the Mormon woman and wife polygamous wife, Phoebe Wright, recalled who had to give of herself, her feelings and that "Mother had lived with father only eight emotions, accommodate and accept the new months when he died, but even then she had lifestyle imposed on her without much choice begun to feel dissatisfied with polygamy, or face divine wrath. While polygamy was pro- though she loved him devotedly all her life."30 moted as a great benefit for women, as well as for the and indeed 26Quaife, The Kingdom of St. James, 113-114. Cf. "Min- family community (and of there were utes of the Conferences the Church of Jesus Christ of positive aspects recognized by Latter-Day Saints, Beaver Island, Michigan, 1847-1855," women), it also represented an unprece- p. 38, microfilm copy in the Archives Division, State His- dented loss of status for women during a per- torical Society of Wisconsin, Madison. iod of generally rising female status.27 Mor- 27Kathleen Marquis, "'Diamond Cut Diamond': Mor- mon women were bound to mon Women and the Cult of Domesticity in the Nine- scriptually accept teenth in in Women'sStudies were on men and mar- Century," Papers (Ann Arbor, polygamy, dependent Michigan, 1976), 111-113. Marquis lists recognized riage as their only avenue to heaven, and were benefits such as less housework, a better economic situa- held in that position by fear of eternal damna- tion, more independence from the husband, and the position. It is hard to tell how this tive affects on children and the family. For a Utah Mor- widespread per- mon woman's defense of see Northern was women, but like polygamy, Islander, ception among Strangite June 8, 1854. their Utah sisters, they did recognize their 28Samuel Graham claimed that Strang ordered Mary plight. from the island. Graham agreed with Strang's order but chided him for placing her on the council in the first place when he knew her existing attitudes. Graham to Strang, July 20, 1850, July 8, 1851, July 10, 1851, in the Strang Papers. OMEN'S reactions to the an- 29NorthernIslander, October 11, 1855. According to nouncement varied from im- Fitzpatrick, The King Strang Story, 118, Mary moved to El- mediate to solid with the gin, Illinois, in 1851. Cf. Hyrum Brown to Mary Strang, rejection support, August 6, 1851, in the Strang Papers. majority apparently falling into a central cate- 30Eugena Strang to Hazel Strang McCardell, June 6, gory of doctrinal acceptance but practical re- 1936, as cited in Fitzpatrick, The King Strong Story,84. 281

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions WISCONSIN MAGAZINE OF HISTORY SUMMER, 1983

It is not surprising that an eighteen-year-old in our religion and made things as pleasant as bride could feel dissatisfaction with the pros- possible."33 Strang's household probably ex- pects of sharing her husband forever. Phoebe emplified polygamy at its best, but there is no Wright never remarried. reason to believe that other polygamous wives Two other women, Mrs. Thomas Bedford could not enjoy similar experiences. and Mrs. Alexander Wentworth, also ex- While the internal peace of the Strangite pressed dissatisfaction with polygamy and the community was disrupted momentarily by the Kingdom in general and the policies concern- announcement of polygamy and the resulting ing clothing in particular. According to the schism of some respected wives and members, revelation that, "Ye shall not clothe yourselves the Saints continued to grow and prosper on after the manner of the follies of other men. ..." Beaver Island, and by 1855 were colonizing Strang imposed a dress code upon women the Michigan mainland. King Strang exhorted specifically, doing away with frilly, long and his Saints at every opportunity to follow the tight-bodiced fashions, for reasons of health, laws of the Kingdom (which included polyg- cleanliness, economy, and humility. He intro- amy). At the April conference, 1851, Strang duced instead a Turkish-style of dress-a spoke "at considerable length" on the law of short skirt and pantalet trousers. At about the the Kingdom of God. During the celebration same time, this costume came into fashion of "King's Day,"July 8, 1852, the official min- among suffragettes in the East. Named after utes report that Amelia Bloomer, the "Bloomer costume" was Pres. Strangemade some remarks on the seen as a fashion, but on Beaver Is- liberating subject of Matrimony and the sealing or- land the imposition of this costume gave it a der. That it was necessary ... in order to different connotation. An unusual character- keep up the relation of Husbands and istic of Mormon women, the costume was fre- Wives and Parents and Children in time quently mentioned by visitors to the island.31 and in eternity. Mrs. Bedford's refusal to conform to this code The order of Sealing next attended to. criticism from the church brought open press, The next day, "Bro. [Samuel P.] Bacon read and heated an existing personal conflict, lead- the 35th Chapter of the Book of the Law.... ing ultimately to Strang's assassination at the Pres. on the of hands of her husband and Alexander Preaching by Strang subject marriage and the Sealing Power."34Strang un- Wentworth.32 derstood the of a constant to individual manifestations of dissat- necessity barrage Despite reinforce the doctrine and to build up his isfaction, the as a whole community accepted power and kingdom on earth. Strang's doctrines, which proved desirable enough to attract four intelligent women to Strang alone. Clement Strang records that his mother, Elvira Field, never expressed any jeal- RECORDS of actual polygamists ous feeling or dissatisfaction with Strang or his on Beaver Island and the main- household. Late in her life, Sarah Wright land are scant, but several names and families Wing, Strang's third polygamous wife, de- appear prominently. Understandably, the scribed Strang's household to Milo Quaife in most complete record is of James Strang's po- terms suggesting no dissatisfaction: "You ask lygamous situation. Strang took four polyga- if we all lived in the same house-we did but mous wives in addition to his first legal wife, had separate rooms-and all met in prayer Mary Perce, whom he married on November and ate at the same table-he [Strang] was a 10, 1836. The first was nineteen-year-old very mild-spoken, kind man to his family, al- Elvira Field in 1849, followed by thirty-one- though his word was law-we were all honest 33Clement J. Strang, "Why I Am Not a Strangite," in Michigan History, 29:458 (1942); Sarah A. Wing to Milo 31Strang, Book of the Law, chapter 39, p. 288; Northern Quaife (1920), as cited in Quaife, The Kingdom of St. James Islander, May 15, 1851, August 12, 1852; Memoir of E. S. 107-108. Stone, as recorded in Legler, Moses of theMormons, appen- 34"Minutesof the Conferences," 31, 38-39. The thirty- dix V, 55. For information on the Bloomer movement, see fifth chapter of the Book of the Law, 207, 211, deals with D. C. Bloomer, Life and Writingsof AmeliaBloomer (Boston, "Establishment of the Law," and commentary on polyga- 1895), 65, passim. mous relationships. "Seal," as used by the Mormon 32NorthernIslander, May 1,June 20, 1856. Church, is defined in footnote 11, above. 282

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions LEWIS: STRANGITE POLYGAMY

UPm, _ _l~~~~~~~~~~~~~~~~~~~~~~~~~~~~~l

~~~~~~~-:i-i . _ E=_ _ ??: V 'V

'4,-.~~ 4,:::.i ~ ~

44 . 4>4? 4

$ 444~~~~~~~~~~~~~~~~~~~~~~~~~~~~,: ,,~~ ~ ~ ~ ~~~~~~~~~~~~~~444?'

WHi (X3)(X3) 39613 "Kzngjames"KingJames's"s" castle stands, ravaged bythe elements,aboutaboutforty-f forty five ve years after StrangStrang's s death. year-old Betsy McNutt on January 19, 1852, Up to the present, little was known of the and finally two cousins, nineteen-year-old other polygamous unions which Wingfield Sarah A. Wright on July 15, 1855, and Watson estimated to be engaged in by sixteen eighteen-year-old Phoebe Wright on October to twenty men. Yet records made in the Minute 27, 1855. All of his wives were young and re- Book of the Church at Beaver Island, hitherto puted to be quite attractive, with the exception unnoted by previous scholars, reveal the of Betsy McNutt. The story is told that Betsy, names of four other polygamous males and being teased at a social function about her ad- their wives. Lorenzo D. Hickey's three polyga- vanced age and single status, declared that mous sealings (or marriages) are typical of there was but one man she would marry. It be- those found in the book: came evident that she had the Prophet in Sealed at South 13, 1853 Sa- mind. Informed of TroyJuly by the situation, Strang sup- muel P. Bacon one of the Twelve [,] posedly married her out of a sense of "gal- Sarah Ann Sinnell [?] to Lorenzo Dow lantry,"35but more probably to maintain the il- Hickey for life the reserrection and the lusion that polygamy was for all, not just for life everlasting. Also October 1853 by the young and beautiful. Strang fathered a to- George Miller, Frances Brownson Sealed to L. D. for tal of fourteen children, with one being born Hickey life the reserrection and the life the to each of his polygamous wives after his death everlasting [O]n in 1856.36 26th of July 1855 by James J. Strang 36MaryPerce gave birth to four children, one dying in infancy;Elvira had four, one dying in infancy; Betsy had 35From interview with Wingfield Watson, cited in four; Sarahand Phoebeeach had one child. After Strang's Quaife, The Kingdom of St. James, 111. death, only Elviraand Sarah remarried. 283

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions WISCONSIN MAGAZINE OF HISTORY SUMMER, 1983

Pres. of the Church [,] Adaline S. Scott were sealed toJamesJ. Strang, Elizabeth, was sealed to L. D. Hickey for life the re- Samuel, Emely-Ann, Charlana, Victory serruction and the life everlasting.37 Elizabeth, Sirenns and James.40 George Miller's sealings are listed in similar A more unusual and unexplained spiritual manner, with Strang sealing his lawful wife, practice recorded is the sealing of entire fami- Mary Catherine Fry, and his first polygamous lies at once to Apostles of the Church, a prac- wife, Elizabeth Boutan, to him on March 3, tice apparently unique to the Strangites. followed the of Martha Ann 1851, by sealing On the of 1853, [sic] Warren Post to him on 1853.38 Two Bagley January 29, Sealed Charles Kendal and his family to unions "for life the reserrection and other [sic] M. M. Aldrich sen. that he might be their the life everlasting" appear in the record. Sa- prince forever. C. was sealed to his muel Wright lawful wife, October 1853 by Warren Post one of the Rebecca Finch, and another, Edna Chidister, Twelve [,] John Sinnell dead [,] George on October 12, 1851, while on July 10, 1852, Brownson Proxy [,] his wife Betsy Sinnell David Heath was sealed to his lawful wife, and Chester Sinnell their son were Margarett Sitty, and Sarah Ann Chalmers.39 It joined to L. D. Hickey's house hold for life the reserection and the life everlast- should be noted that the last two entries closely and he is to stand a for them.41 followed conferences wherein Strang ing prince the doctrine. this preached marriage While re- Possibly these sealings occurred individually cord is in no way a complete listing of polyga- and were recorded as one, but the noticeable mous unions and the (for Strang reported difference in wording gives the passages a who took "others" one additional wife do not unique tone. it does a view of appear), provide porthole According to the record and accepted prac- Strangite polygamists. tice, sealings, whether for the first legal wife or Of interest are the more numer- particular the third spiritual or plural wife, were always entries of for ous strictly spiritual sealings conducted by Strang or his apostles, as were It eternity only. appears that spiritual wifery baptisms for the dead and other spiritual rit- and the sealing of children, both dead and uals. Only worthy men were allowed to have alive, was performed regularly after 1850. women and children sealed to them-never often allowed their husbands to be Women the reverse-and sealings probably took place sealed to deceased women and shared in the in the unfinished tabernacle or other appro- experience by standing proxy for them. In priate spots on the island and mainland. some cases, as frequently occurred in Utah po- Spiritual sealings to more than one woman the man was sealed to his wife's sister lygamy, were probably more widely accepted and or other relative. Below are some examples practiced by the body of the Church than ac- from the record: tual earthly polygamous unions for several reasons. Tames M. Greig... sealed to Secinda Earthly polygamy required a finan- Thompson Deaceased. Ellen O. Greig cial as well as an emotional commitment, and [his wife] stood proxy for her. Children the impoverished state of many Saints in the sealed. Charles C., Ellen E., Caroline M., early years on Beaver Island proved prohibi- and Mary A. deaceased. tive. And, men were encouraged to gain the Hyrum G. Hall and Serena H. Seynde tacit approval of their first wife and to be Sealed as man and wife for time and eter- called to the practice by the Prophet. Surely a Also Hannah B. deaceased. nity. Seynde number of men were dissuaded by the tears of Sealed. Serena H. Hally Proxy for Han- their wives and stance on im- nah B. by Strang's tough Seynde. and as demon- The Deaceased Children of Sr. Porter's proper marriages adultery, strated in the case of his compatriot, George Adams.42 There was also probably an element 37"Minutesof the Conferences," 62. Hickey was sealed to his first wife, Ann Davis, in October, 1851, probably by 40Ibid., 51, 50, 53. Strang's interest in increasing his proxy. Ibid., 53. eternal posterity and glory is clearly demonstrated in this 38Ibid.,52, 58, 61. In all of the following sealings the last example. first wife was legally married prior to the sealing for eter- 4'Ibid., 56-57, 62. nity. 42George J. Adams returned to Beaver Island from 39Ibid.,53-54. Baltimore in August, 1850, with a woman of "question- 284

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions LEWIS: STRANGITE POLYGAMY of fear involved in the decision to take an addi- when I shall publicly avow the doctrine and I tional wife-fear of Gentile neighbors, of the expect to make more converts to the faith than civil law, and of conflict within the home itself. I ever have before."43 Even residents of areas A spiritual wife could be easily concealed and in relatively close contact with the islanders, was not flagrantly illegal; a polygamous one such as Green Bay, Wisconsin, barely had an was. inkling of the marriage practice.44 Polygamy was more demanding than spirit- Despite its isolation, tales and rumors of ual wifery, was more socially and financially Mormon polygamy slowly spread from those restrictive, and was, more importantly, limited who visited Beaver Island. The imaginative in its expansion by time. Polygamy existed United States District Attorney, George C. publicly for six years, years of physical com- Bates, luridly described the inside of Strang's munity building and poverty for most Saints house during a raid to arrest him in 1851: "We on Beaver Island. It is not surprising then that entered a long low room, where wide berths, less than twenty in an estimated five hundred- heavily draped with stunning calico, shielded plus Mormon families practiced polygamy, the beds like the berths and state-rooms of and that devout followers turned instead to steamers, which proved to be occupied by spiritual wifery to ensure their glory. Mormon women four in a bed... "45 Other equally exaggerated memoirs of Strang's "ha- rem" appeared at intervals on into the twenti- H OWEVER successful Strang eth century. Regional newspapers took the was in convincing and control- lead in contemporary Gentile speculation. In ling his own followers, one unsubdued and November, 1850, a Cleveland newspaper hostile clique remained: the Gentiles of Bea- which hinted at polygamous practices and the ver Island, Mackinac Island, and the main- Strang-Field (Charlie Douglass) connection land. The hostility did not really focus on the was met with this reply from the church news- Strangites for their marriage practices; such paper, The Northern Islander: "We can see no charges, when infrequently made, were usu- importance in the discovery that Strang's pri- ally allusions to such practices rather than vate secretary is Mr. Charles Douglass. What open attacks upon them. The battle between has Mr. Douglass ever done that Strang Gentile and Saint raged over more worldly should not appoint him secretary? And whose issues-politics, land, fishing rights, liquor business is it if he is enamored of Almira Field? sales, laws and infractions of the law- [sic] Who has a better right?"46The facade of prompted by a basic fear and misunderstand- Strang's newspaper remained cool and indig- ing of each other. Why such silence on this is- nant as it suffered a direct hit. Other insinua- sue when Utah Mormon polygamy was tions, by the Pontiac Gazette(Michigan) in par- drawing front page notice? Again, the answer ticular, brought equally indignant and elusive lies in Strang's shrewd handling of the situa- replies. Only in October, 1855, did an attack tion. Only when Strang reached the isolation draw a direct rebuttal and "confession" from of Beaver Island, away from the prying eyes of Strang regarding his other wives, "whom I the world, did he announce polygamy, and would marry if the law permitted me."47 even then he publicly maintained a low profile Given the situation of the Brighamite Mor- on the situation. Reflecting Strang's orders, mons and their struggle in Congress and in Amos Lowen wrote from New York, "As to the cry of polygamy against us I will neither deny 43Amos Lowen toJ. Strang, December 7, 1850, in the or affirm at present. But the time is at hand Strang Papers. 44For a discussion of the Green Bay Advocate and the able character," Louisa Pray, alias Louisa Cogswell, whom Mormons, see Charles O. Burgess, "Green Bay and the he introduced as his new wife, stating that the former Mrs. Mormons of Beaver Island," in the WisconsinMagazine of Adams had died. Eventually, the real Mrs. Adams wrote History,42:39-49 (1958). from New Jersey where she had been abandoned in her 45George C. Bates, "The Beaver Island Prophet," in illness. Adams and his "lady" were soon forced off the is- Michigan Pioneer and Historical Collection (1902), 32:231. land and out of the Church. Northern Islander, December This description is highly unlikely to be true since Strang 12, 1850. For a fascinating account of Adams's further ca- had only one wife living with him at the time. reer, see Peter Amann, "Prophet in Zion: The Sage of 46NorthernIslander, January 9, 1851. George J. Adams," in the New England Quarterly,37:477- 47Ibid., October 11, 1855. Polygamous wives were not 500 (1964). considered to be "legally" married, even by Strang. 285

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions WISCONSIN MAGAZINE OF HISTORY SUMMER, 1983 the national press over polygamy, the attacks tions, but their reactions, practices, and justi- on the Strangite institution appear almost fications were remarkably similar.49 nonexistent by comparison. Their nearest Gentile neighbors were too busy arguing over economic and and the was legal issues, press P to this with in as were point, polygamy as preoccupied polygamy Utah, Mor- writers like Samuel Sir Richard Bur- practiced by the Strangite Clemens, mons has been described in narrative and their readers. the dis- fashion, ton, Shrewdly, King the as ordained "divine associated his from the Utah Saints and accepting practice by group at his and maneuvered his small island clear of national revelation," taking Strang word, de- attention. scribing the institution and its historical manifestations in those terms. Yet the realm of the In the island from close keeping protected divine is a for the historian: did not intend to remove him- tightrope hagiog- scrutiny, Strang on one and on self and his from the raphy side, cynicism skepticism newspaper larger poly- the other. If was a the debate. He had too much at stake and Strang truly prophet, gamy world has lost the and if the world was too much of a debater to let the issue be truth; not, has more hard-knock mauled. While existed only gained experience one-sidedly hostility from his other failures. Put- between the two sister churches over succes- (and "prophets' ") ting the divine aside, it is necessary to look sion, leadership, and divine revelation, traces of a commonality of experience shone through in the Northern Islander's frequent de- 48Ibid.,April 3, 1851, July 29, September 9, 1852. For fense of Utah and in statements that defenses of polygamy as an institution, see ibid., March 4, polygamy March 1855. both were because 1852, 2,June 8, 1854,June 14, groups persecuted solely 49For Smith's revelation, see Joseph Smith, trans., The they were "Mormons." The mentality that Doctrine and Covenants (Salt Lake City, Utah, 1876), sec. "there is no legal protectionto a Mormon" per- 132, pp. 423-432. Cf. Brigham H. Roberts, A Comprehen- meated their collective consciousness and sive History of the ChurchofJesus Christof Latter-daySaints (6 affected their similar to volumes, Provo, Utah, 1965), 4:55-59, 5:295-300. For an responses the Gentile statistical of Utah see Stan- world.48 and have interesting analysis polygamy, Brighamites Strangites may ley S. Ivins, "Notes on Mormon Polygamy," in the Utah approached polygamy from different direc- Historical Quarterly,35:309-321 (1967).

"%A

WHi (X3) 39612

The heavilyforested shoreline of Beaver Island helpedto seclude Strang's community. 286

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions LEWIS: STRANGITE POLYGAMY deeper into James J. Strang, the man, to un- headway against the strong current of Ameri- derstand polygamy and his career. We need to can Protestantism, his "enlightened" regard ask how and why he arrived at this point, and for science and skepticism of religion deeply look to his relationship with the Mormon influenced Strang.52 Church and Joseph Smith, Jr., to find the in- Yet book-learning alone did not satisfy spiration for his theocratic movement. While Strang, and at age fifteen he turned to field ob- drawing lines of correlation, individual men- servations in biology. Mark Strang, his grand- tality, and intent from historical sources is ad- son, notes that his observations were "directed mittedly tenuous at times, such an investiga- toward the procreative process" and natural tion of Strang merits historical consideration "sexual union." Expecting to find the law of and speculation. "species perpetuation" in command, Strang "From my infancy," Strang records, "I have arrived at his own "law of Happiness,"-the been taught that mankind were totally de- pleasure of all species in the physical activity of praved, and my own observations and experi- reproduction. During this period Strang be- ence have demonstrated that the heart of man came so attracted to an unwed mother named is an impure fountain from which bitter wa- Nancy Crawford "thatI allmost thought her part ters are perpetually flowing."50 Such was the of myse[l]f," and he talked openly of mar- experience of a precocious and intelligent riage.53 But in this he was thwarted by the ob- young boy growing up in the "Burned-over jections of his parents, their enrollment of him District" of frontier New York. Writing in in the Fredonia Male Academy, and Nancy's 1855, Strang recalled that for "long weary engagement to another man. It seems proba- days I sat upon the floor, thinking, thinking, ble that this relationship affected his experi- thinking! occasionally asking a strange, unin- ence with and disposition towards love, and fantile question.... My mind wandered over his romantic biological theory. fields that old men shrink from ... ," ponder- Strang recorded this incident at a time four ing life until "my head ached."5' His formal years later (1832) when he was embroiled in schooling was meager and his physical health another threatening entanglement with a weak, but he managed to obtain a surprising married woman, Mary Draper Torrance. In a amount of independent book-learning and to ciphered paragraph he described the situation dominate local debating clubs with his thought and his sexual and emotional frustration: "she and voice. He was intellectually aggressive by had kissedme a numberof times and I should have nature and became increasingly more aggres- returnedthe complimenthad it not beenfor the con- sive to compensate for his physical weakness. sequences.I really wanted to do the other thing and Strang read widely, but he was particularly believeI might have done it too by careful manage- impressed by the work of a leading figure in mentif I had tried .... But I am somewhatinclined what has been termed the "Revolutionary En- to a certain evil which is easier avoided than cor- lightenment" in Europe and America. The re[c]ted. I am fond of female company."54One Compte Constantin de Volney, in his popular month later, after this publicized "affair" (as treatise, Ruins (1791), blamed the decline of he termed it) had blown over, Strang again ex- past civilizations on the corruptions of kings pressed serious consideration of matrimony and priests, "and the depressing doctrines of and was again frustrated. His amorous disap- gloomy religions." Volney looked for a uto- pointments and designs put aside for the mo- pian, universal religion to replace the old ment (but never far from his mind), Strang order-a sort of "secular millennialism"-but concentrated on his law studies, until in 1836 was disappointed by the failure of his theory in he met and courted Mary Perce. After two dis- practice in revolutionary France. While his F. The ideas, and the ideas of the Revolutionary En- 52Strang, ed., Diary, 3; Henry May, Enlightenment in made little in America(New York, 1976), 168, passim. lightenment general, lasting 53Strang, ed., Diary, xxiv-xxv, 12-13 (coded). Strang wrote much of his diary in a code which has been trans- 50Strang, ed., Diary, 21. The diary covers the years lated by his grandson, Mark A. Strang. Coded passages 1831-1836, with a flashback to 1828. Strang was fifteen to will be italicized and cited as such in the footnote. It is in- twenty-three years old during this period. teresting to note that the most provocative and revealing 5'James J. Strang, Ancestry and Childhood of James J. passages are in this code. Apparently Strang wanted no Strang (1855), as published in Legler, Moses of theMormons, one to know his secret thoughts. appendixI, 38. 54Ibid.,12 (coded). 287

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions WISCONSIN MAGAZINE OF HISTORY SUMMER, 1983

couraging "interviews," Strang wrote emphatically: "Byheavens she is mine. I will steal her heart in an hour she thinksnot. I know she can and must and will love me .... I know I shal[l] finally con- After to his quer."55 coming biological theory ~\At 4 of "Happiness" at age fifteen, after the re- peated disappointments and rebuffs of earlier loves, Strang finally did conquer a woman; it was a conquest and a feeling he would long re- member, and would repeat four more times.

UT Strang had more important things on his mind than mere love. Throughout his diary run the constant themes of a search for political power and fame. His words and plans ring with a thinly .. concealed megalomania: ? f!ta000ii0;i-:i ::... I am 19 years old and am yet no more than a common farmer. 'Tis too bad. I ought to have been a member of Assem- bly or a Brigadier General before this if I ' time am ever to rival Cesaror Napoleon ~i*~??: ,, *...... ~i'~* * ~,~,' ..... ^*!! d'~:- \ , which I have sworn to. The winter season is now nearly past and I am sorry I have not made more im- WHi (X3) 39608 provements in preparing for my great James Strang's daughter Nettie. designs (of revolutionizinggovernments and . . 56 contrie[s]) and smiled in the shade of another year. It is During the South Carolina Nullification Crisis gone. I hope not lost. But it is gone in the way of 1831-1833, Strang envisioned "revolution- of the world and passed as others have passed izing" the United States' government: "Amidst their days who have died in obscurity. Curse all the ev[i]ls of the disturbancesof our national af- me eternally if that be my fate. I know it is in fairs there is one consolation: that is if our govern- my power to make it otherwise."59 ment is overthrownsome masterspirit mayform an- A career proper to such plans for greatness other.May I be the one. I tremblewhen I write but it played incessantly in Strang's thoughts. While is true."57His plans to marry were overshad- he desired power and fame, he also earnestly owed by "dreamsof empire,"he talked of foreign desired "to [devote] my life to the service of intrigue and marriage to the heir to England mankind." Sometime prior to August, 1832, (Victoria), and his dreams were of "royaltyand Strang "took a resolution ... to be a Priest, a power.""O! if I was King of England I would trymy Lawyer, a Conquerer, and a Legislator unless I fortune in the bloodyfield."58 Given the seemingly find better business."60 He apparently could premeditated course of Strang's later life, his find no "better business" than the eerie combi- dreams and words were more than innocent nation of all four in the form of Prophet-King flights of fancy. By 1835, at age twenty-two, his James J. Strang. resolve was firmly stated, his goals fixed: "Jan- But Strang voiced strong reservations uary 1st [1835]. I have rejoiced in the sunshine about priestspet andn aboutout religion in general. A not-very-devout member of the Baptist faith, raised a of religious revival and 551bid.,62-63 (coded). during period 56Ibid.,17, 15 (code italicized). fervor, Strang watched as the Second Great 571bid.,32 (coded). Awakening changed individuals and society 58Ibid.,15, 18-19, 34 (all coded). In fact, when he did become "King," he halted passive resistance and took the 9Ibid.,50-51. field on several occasions against his Gentile adversaries. 60Ibid.,9, 22 (code italicized). 288

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions LEWIS: STRANGITE POLYGAMY all around him. Instead of being swept up in inferior in education, oratory, and natural tal- this intense religious wave (which he noted in ent, who had become the unchallenged his diary with evident disdain), Strang turned prophet of over ten thousand devout fol- to science and empirical reason, and soon lowers, the builder and military leader of a came to question religious dogma, evidence, city, and a presidential candidate-all within and the nature of God. During his early bio- fourteen years' time. The opportunities ap- logical investigations, Strang seems to have peared unlimited for a more talented man come to his own conceptualization of God as a who was obsessed with power and fame, who Principle, the single primordial cause-the recognized the overwhelming power of reli- Spirit of Nature.61 In 1832 he wrote, "I am a gious fervor and the fraility of mankind. perfectatheist ... ," a fact that his son, Clement Strang was shrewd enough to see that the path Strang, and grandson, Mark Strang, felt com- to his dreams lay through this church, at least pelled to believe. Strang confided to his diary for a moment. What might have happened that he prayed 'just to please people." "It is all a had Smith not been killed three months later meremock of sounds with mefor I can no longer be- remains a mystery. But Strang was quite pre- lieve the nice speculative contradictionsof our di- pared even when the time came so suddenly. vine theologians of our age."62 His pronounce- He moved swiftly, with power and audacity, ment on the clergy is none too kind given his toward his destiny, assured of his superior in- later "resolution" and the course of his life. tellect, eloquence, and plan for control. "Sometimes,"Strang wrote, "I have almosta mind to becomea priest but that i[s] to[o]small businessfor me. Cursed is every man and beast he has sub- TRANG patterned his career very jected. "63 closely after that of Joseph For eight years, from 1836 to 1844, the re- Smith, using the age-old devices of magic, cord of James Strang's thought is almost silent. mystery, and miracle to capture faith. He pro- But the time spent as a lawyer, postmaster, lec- ceeded to have divine visitations and revela- turer, editor, and father in a frontier New tions. He was given sacred brass plates and the York county could only have intensified the biblical peep stones, Urim and Thummin, to ambition of a man who once wrote, "I should translate them. He set out to establish a city rather be the best hunter in an Indian tribe and even a kingdom, and was given the than a common place member of the New "sealed" section of Smith's Book of Mormon- York bar."64Then in 1843-1844, dissatisfied the "Plates of Laban"-which outlined his the- with his work and his life, Strang moved to ocratic kingdom on earth. He strove for public Wisconsin in search of a new start and new op- office and protection for his followers, and he portunities. It was at this important juncture was eventually assassinated, leaving his church in his life that Strang became aware of the without a successor. The parallels are too Mormon Church and the Prophet Joseph great to be coincidence rather than a carefully Smith, Jr. orchestrated plan-all, that is, except his own Strang's comments on Smith in an 1848 eu- murder. logy reveal how he instinctively perceived the But to say that Strang blindly followed Jo- Prophet in 1844: "Joseph Smith was a very il- seph Smith's lead in instituting polygamy and literate boy, as uncouth in manner and expres- the Kingdom would be to underestimate a sion as one could well be, and, in fact, pro- complex character. Strang knew of Joseph's foundly ignorant on all subjects without practices by December, 1846, at the latest, and exception...."65 Strang looked at Smith and probably well before. His early condemnation saw a man more than seven years his elder, his of polygamy served as an effective means of at- tracting followers and drawing a distinct di- line between his church 6lIbid., 21-22, Mark Strang's commentary is in foot- viding theologically note 17. Cf. ibid., 10-12, 35-36. and that of Brigham Young. Possibly these 62Ibid.,21, 10 (coded). Cf. Clement Strang, "Why I Am were years of personal inner conflict over the Not a 463. Strangite," issue. Torn between his drive for power and 63Strang, ed., Diary, 19 (coded). control and his love for his lashed 64Ibid.,27-28. wife, Strang out 65GospelHerald, 1848, as cited in Fitzpatrick, The King vehemently against polygamy. His denun- Strang Story,40. ciation was a reaction rather than a positive 289

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions WISCONSIN MAGAZINE OF HISTORY SUMMER, 1983

action. Whatever the case, Strang's anti- Strang, a man of powerful sexual impulses, polygamy stance proved expedient only as a plagued with frustration, saw in polygamy a short-term device. vehicle for power and control over women-a Strang also recognized the necessity of control which he felt he lacked, and which he physically removing his flock from close con- lamented in his diary.66 Physically weak, he tact with the Gentiles before announcing po- strove to excel intellectually over others. He lygamy. He saw what was happening to the was concerned with fame, and polygamy held Brighamites with only the rumors of poly- out the possibility of earthly (and eternal) im- gamy floating about and knew he must wait. mortality for him through a numerous poster- Besides, once the Saints had settled on the is- ity who would carry forth his name, his mem- land, they would be less likely (and less able ory, and be as "a crown of glory to an old physically and financially) to pack up again man."67 The flash point was reached when and leave if they were slightly dissatisfied with Strang met the very attractive, intelligent, and the doctrine. With Beaver Island under colo- desirable Elvira Field, whom he could possess nization and his own power growing more se- could then his cure, Strang complete plan by The St. notes the His alteration of an 66Quaife, Kingdom of James, 99, that establishing Kingdom. Wingfield Watson reported Strang's "powerful sexual im- "unchangeable" position on polygamy pulses" on the authority of the Prophet's own oral state- through his own revelation, and not through ments. Cf. Strang, ed., Diary, 12-13, 62-63 (coded). 67This is a Joseph's, marks the epitome of his plans and common theme which runs through all Mor- his dreams of He was in con- mon ideology. B. H. Roberts, Comprehensive History, personal power. 5:297; F. M. No Man Knows He was the Brody, My History, 299-300; trol, Prophet receiving revelation, S. S. Ivins, "Notes on Mormon Polygamy," 317; Strang, and not someone else. Book of the Law, chapter 44, pp. 310, 313-314, 327-328.

Strang claimedto have beendirected to this hillside near Voreewhere he discoveredthe sacred brass plates. WHi (X3) 26124 ~~~~~~~~~r~~~~~~~~~~~~~~3 7."?i, *.

K' ~aR

4~~~ 4 ~ ~ .4 4 I 1 .1 4 1

4,, "4,4 4

4 44 .W

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions LEWIS: STRANGITE POLYGAMY

(and have children by) only through plural great mystery in my mind how you came to be marriage. "Revelation" was then received and a mormon.... What your object could have the scene set for his political and theological been in joining them, I am at a loss to know, conquest and control of both women and men. unless it was for the sake of gain, or (as I have There was no general outcry, no mass exodus; often heard you say) to immortalize your Strang had achieved his power and awaited name, for it does not seem possible that you time to confirm his fame.68 can be a sincere believer in mormonism.... ."69 Much of what has been said about Strang The ultimate remains one of faith must be as Reli- question acknowledged speculative. and belief: was directed God or di- like the is a sensitive and Strang by gion, mind, complex rected his own innate motivations and de- area whether are own or by you analyzing your sires? Was he led fate or bold that of someone else. The exists that by by design? possibility That was an and Strang intelligent man, a mag- Strang's thought plans radically changed and leader is clear. when he converted to that he netic, powerful, persuasive Mormonism, He his abilities often. Yet none of was the successor and proved divinely appointed extended and few of of the and that Strang's family, his apos- earthly King Saints, polygamy carried on the faith or the of was ordained God. there exists no tles, practice po- by Possibly after his death. In his final connection between his frustrations with lygamy days Strang early did not even see fit to his own succes- love and the of between appoint practice polygamy, to do so his associates. dreams of and fame and his course of sor, although pressed by power himself was the real cement and But in of the this Strang only "empire." light evidence, force" within his seems Even his "supreme church, and he very unlikely. contemporary faced that fact in the end. If duration and childhood his sudden companions questioned are indicators of autoritedivin in motivation. In his prosperity any religious 1846, sister, My- Christian then lacked such raetta A. Losee, wrote: "I know not how to ad- theology, Strang and so did his dress I have to in to approbation kingdom. you. nothing say regard But tri- the motives which have actuated James Jesse Strang ultimately may you- in his of serv- but I entreat I . . . and umphed temporal goals power, you, beg you, pause, and he eluded and think of the fearful have ice, fame; obscurity proved responsibility you the observation he had made taken you." an fe- twenty-two years upon Wealthy Smith, early earlier: "All the works of man are destined to male companion and confidant, questioned decay.... All the works of art and alike the Strang more directly: "It has always been a systems of intellect fall before the tooth of time.... And fame, fame alone of all the pro- 68In an excellent article, "James J. Strang: The ductions of man's folly may survive."70 Prophet Who Failed," in Church History, 50: 182-183 (June, 1981), Lawrence Foster argues that Strang insti- tuted polygamy as a vehicle for political power. In the larger sense, Strang's entire kingdom was a political vehi- 69Losee to Strang, May 5, 1846; Smith to Strang, No- cle, with polygamy fulfilling a dual role in political and vember 1, 1846, in the Strang Papers. sexual control. 70Strang, ed., Diary, 48-49.

291

This content downloaded from 129.170.195.144 on Tue, 17 Dec 2013 11:55:25 AM All use subject to JSTOR Terms and Conditions