position. The Morman newspaper organs expressed complete indifference about securing statehood. In Congress Mr. Caine, the Utah Delegate, introduced what was known as the "Home Rule Bill," taking the control of territorial affairs from the governor and commission. This was known as a Democratic measure, and great pressure was brought to bear on Republican leaders at Washington to show them that Utah as a state would in all probability add to the strength of the Republican column. When, at the first session of the 53d Congress, J. L. Rawlins, a Democrat who had succeeded Caine as Delegate, introduced an act to enable the people of Utah to gain admission for the territory as a state, it met with no opposition at home, passed the House of Representatives on December 13, 1893, and the Senate on July 10, 1894 (without a division in either House), and was signed by the President on July 16. The enabling act required the constitutional convention to provide "by ordinance irrevocable without the consent of the United States and the people of that state, that perfect toleration of religious sentiment shall be secured, and that no inhabitant of said state shall ever be molested in person or property on account of his or her mode of religious worship; provided, that polygamous or plural marriages are forever prohibited."

The constitutional convention held under this act met in Salt Lake City on March 4, 1895, and completed its work on May 8, following. In the election of delegates for this convention the Democrats cast about 19,000 votes, the Republicans about 21,000 and the Populists about 6500. Of the 107 delegates chosen, 48 were Democrats and 59 Republicans. The constitution adopted contained the following provisions:

The

"Art. I. Sec. 4. The rights of conscience shall never be infringed. state shall make no law respecting an establishment of religion or prohibiting the free exercise thereof; no religious test shall be required as a qualification for any office of public trust, or for any vote at any election; nor shall any person be incompetent as a witness or juror on account of religious belief or the absence thereof. There shall be no union of church and state, nor shall any church dominate the state or interfere with its functions. No public money or property shall be appropriated for or applied to any religious worship, exercise, or instruction, or for the support of any ecclesiastical establishment.

"Art. III. The following ordinance shall be irrevocable without the consent of the United States and the people of this state: Perfect toleration of religious sentiment is guaranteed. No inhabitant of this state shall ever be molested in

person or property on account of his or her mode of religious worship; but polygamous or plural marriages are forever prohibited."

This constitution was submitted to the people on November 5, 1895, and was ratified by a vote of 31,305 to 7687, the Republicans at the same election electing their entire state ticket and a majority of the legislature. On January 4, 1896, President Cleveland issued a proclamation announcing the admission of Utah as a state. The inauguration of the new state officers took place at Salt Lake City two days later. The first governor, Heber M. Wells, in his inaugural address made this declaration : "Let us learn to resent the absurd attacks that are made from time to time upon our sincerity by ignorant and prejudiced persons outside of Utah, and let us learn to know and respect each other more, and thus cement and intensify the fraternal sentiments now so widespread in our community, to the end that, by a mighty unity of purpose and Christian resolution, we may be able to insure that domestic tranquillity, promote that general welfare, and secure those blessings of liberty to ourselves and our posterity guaranteed by the constitution of the United States."

The vote of Utah since its admission as a state has been cast as follows:

CHAPTER XXV

THE MORMONISM OF TO-DAY

An intelligent examination of the present status of the Mormon church can be made only after acquaintance with its past history, and the policy of the men who have given it its present doctrinal and political position. The Mormon power has ever in view objects rather than methods. It always keeps those objects in view, while at times adjusting methods to circumstances, as was the case in its latest treatment of the doctrine of polygamy. The casual visitor, making a tour of observation in Utah, and the would-be student of Mormon policies who satisfies himself with reading their books of doctrine instead of their early history, is certain to acquire little knowledge of the real Mormon character and the practical Mormon ambition, and if he writes on the subject he will contribute nothing more authentic than does Schouler in his "History of the United States" wherein he calls Joseph Smith "a careful organizer," and says that "it was a part of his creed to manage well the material concerns of his people, as they fed their flocks and raised their produce." Brigham Young's constant cry was that all the Mormons asked was to be left alone. Nothing suits the purposes of the heads of the church to-day better than the decrease of public attention attracted to their organization since the Woodruff manifesto concerning polygamy. In trying to arrive at a reasonable decision concerning their future place in American history, one must constantly bear in mind the arguments which they have to offer to religious enthusiasts, and the political and commercial power which they have already attained and which they are constantly strengthening.

The growth of Utah in population since its settlement by the Mormons has been as follows, accepting the figures of the United States census:

The census of 1890 (the religious statistics of the census of 1900 are not yet available) shows that, of a total church membership of 128,115 in Utah, the Latter-Day Saints numbered 118,201. What may be called the Mormon political policy embraces these objects: to maintain the dictatorial power of the priesthood over the present church membership; to extend that membership over the adjoining states so as to acquire in the latter, first a balance of power, and later complete political control; to continue the work of proselyting throughout the United States and in foreign lands with a view to increasing the strength of the church at home by the immigration to Utah of the converts.

That the power of the Mormon priesthood over their flock has never been more autocratic than it is to-day is the testimony of the best witnesses who may be cited. A natural reason for this may be found in the strength which always comes to a religious sect with age, if it survives the period of its infancy. We have seen that in the early days of the church its members apostatized in scores, intimate acquaintance with Smith and his associates soon disclosing to men of intelligence and property their real objects. But the church membership in and around Utah to-day is made up of the children and the grandchildren of men and women who remained steadfast in their faith. These younger generations are therefore influenced in their belief, not only by such appeals as what is taught to them makes to their reason, but by the fact that these teachings are the teachings which have been accepted by their

It is, therefore, vastly more difficult to convince a younger Mormon to-day that his belief rests on a system of fraud than it was to enforce a similar argument on the minds of men and women who joined the Saints in Ohio or Illinois. We find, accordingly, that apostasies in Utah are of comparatively rare occurrence; that men of all classes accept orders to go on missions to all parts of the world without question; and that the tithings are paid with greater regularity than they have been since the days of Brigham Young.

The extension of the membership of the Mormon church over the states and territories nearest to Utah has been carried on with intelligent zeal. The census of 1890 gives the following comparison of members of Latter-Day Saints churches and of "all bodies" in the states and territories named:

The political influence of the Mormon church in all the states and territories adjacent to Utah is already great, amounting in some instances to practical dictation. It is not necessary that any body of voters should have the actual control of the politics of a state to insure to them the respect of political managers. The control of certain counties will insure to them the subserviency of the local politicians, who will speak a good word for them at the state capital, and the prospect that they will have greater influence in the future will be pressed upon the attention of the powers that be. We have seen how steadily the politicians of California at Washington stood by the Mormons in their earlier days, when they were seeking statehood and opposing any federal control of their affairs. The business reasons which influenced the Californians are a thousand times more effective to-day. The Coöperative Institution has a hold on the Eastern firms from which it buys goods, and every commercial traveller who visits Utah to sell the goods of his employers to Mormon merchants learns that a good word for his customers is always appreciated. The large corporations that are organized under the laws of Utah (and this includes the Union Pacific Railroad Company) are always in some way beholden to the Mormon legislative power. All this sufficiently indicates the measures quietly taken by the Mormon church to guard itself against any further federal interference.

The mission work of the Mormon church has always been conducted with zeal and efficiency, and it is so continued to-day. The