Two men for every three women? [Utah social ratios enough to re-institute polygamy?]

n Utah, the issue of polygamy is a very sensitive topic. Should the topic of one man marrying more than one wife somehow come up in a conversation, watch the eyes roll and folks run away from the conversation. So, needless to say, this is not an issue generally dealt with over the picket fence.

However, when a Mormon is willing to discuss the issue, it’s amazing how many folktales are used. For one, it is commonly asserted that polygamy was necessary back in the pioneer days of Brigham Young because there were not enough men for the women. (Note: According to all statistics I have seen, there NEVER was a time when Mormon men outnumbered Mormon women at any time in the Utah Territory.) Thus, having a man take two or more wives is somehow touted as actually being helpful to the women, as otherwise they would have ended up as Old Maids. (In case you’re wondering, being single for many years is NOT a good thing in Mormonism.) The men who sacrificed themselves in this way are almost made out to be heroes, as if they were taking one for the team so that women would have a chance at the celestial kingdom. I once had one Latter-day Saint tell me that the male/female ratios actually became close to 50/50 in the 1890s when the Manifesto abolishing polygamy was given, so the practice had somehow served its purpose and was no longer needed. Really.

Hence, imagine my surprise when I discovered that, according to a recent survey from Trinity College called “Mormons in the United States, 1990-2008” (Salt Lake Tribune, 12/15, p. A1), there appear to be many more Mormon women than Mormon men in the state of Utah. Consider these statistics: In 1990, a total of 53 percent of the Mormons in Utah were females (55% in the rest of the country). Eighteen years later, though, in 2008, there were 60% LDS females in Utah compared to 40% males (52% in the rest of the country).

In other words, if you’re female in Utah, there’s a good possibility you will be sitting home on Saturday night. Imagine, this equals three women for every two men in Utah. Go to a Saturday night dance and there are 60 girls to only 40 boys. Some are getting left out. For returning 21-year-old male missionaries, these are some pretty good odds when coming home. I can only wonder if there will soon be an influx of Mormon males moving to SLC from other parts in the country as well? Even with Vegas so close, these odds have to look pretty good.

Since Utah Mormons have a problem of too many females and not enough males, the question needs to be asked: Should the Mormon Church propose making polygamy legal once more? After all, there are possibly some women who won’t be able to attend the temple as married women unless willing men can lend a hand. There must be some willing married Mormon males out there who might be willing to do their duty and get married to two, maybe even three women. After all, if God intended polygamy back in the old days to provide assistance to the women, it seems like this practice ought to be reconsidered once more.

Of course, this is not going to happen. But the next time a Mormon uses the “too many women, not enough men” argument for support of 19th century polygamy, ask if they believe Mormonism’s prophet will soon be told by God to reinstitute this practice because many LDS women don’t have worthy husbands. Odds are, they’ll say “no.”

I heard a rumor(?) that the young men were kicked out of the church to keep the ratio of women high. THAT makes sense. the older men do not want any competition.

Btw, during Brigham Young's "era" as "prophet," the treatment of some young Mormon men was absolutely brutal. John D. Lee was the only Lds mass murderer convicted and hung for the Mountain Meadows Massacre. Lee was like an adopted son to Brigham Young.

From Blood atonement in the Mormon church: Fact or fantasy?...note what happened to this 24 yo young Mormon man (Thomas Lewis):

...John D. Lee made this startling statement:

"I knew of many men being killed in Nauvoo... and I know of many a man who was quietly put out of the way by the orders of Joseph and his Apostles while the Church was there." (Ibid., page 284) Lee also revealed another very cruel practice which took place both in Nauvoo, Illinois, and in early Utah:

"In Utah it has been the custom with the Priesthood to make eunuchs of such men as were obnoxious to the leaders. This was done for a double purpose: first, it gave a perfect revenge, and next, it left the poor victim a living example to others of the dangers of disobeying counsel and not living as ordered by the Priesthood.

"In Nauvoo it was the orders from Joseph Smith and his apostles to beat, wound and castrate all Gentiles that the police could take in the act of entering or leaving a Mormon household under circumstances that led to the belief that they had been there for immoral purposes....In Utah it was the favorite revenge of old, worn-out members of the Priesthood, who wanted young women sealed to them, and found that the girl preferred some handsome young man. The old priests generally got the girls, and many a young man was unsexed for refusing to give up his sweetheart at the request of an old and failing, but still sensual apostle or member of the Priesthood. As an illustration... Warren Snow was Bishop of the Church at Manti, San Pete County, Utah. He had several wives, but there was a fair, buxom young woman in the town that Snow wanted for a wife.... She thanked him for the honor offered, but told him she was then engaged to a young man, a member of the Church, and consequently could not marry the old priest.... He told her it was the will of God that she should marry him, and she must do so; that the young man could be got rid of, sent on a mission or dealt with in some way... that, in fact, a promise made to the young man was not binding, when she was informed that it was contrary to the wishes of the authorities.

"The girl continued obstinate.... the authorities called on the young man and directed him to give up the young woman. This he steadfastly refused to do.... He remained true to his intended, and said he would die before he would surrender his intended wife to the embraces of another....The young man was ordered to go on a mission to some distant locality... But the mission was refused...

"It was then determined that the rebellious young man must be forced by harsh treatment to respect the advice and orders of the Priesthood. His fate was left to Bishop Snow for his decision. He decided that the young man should be castrated; Snow saying, 'When that is done, he will not be liable to want the girl badly, and she will listen to reason when she knows that her lover is no longer a man.'

"It was then decided to call a meeting of the people who lived true to counsel, which was held in the school-house in Manti...The young man was there, and was again requested, ordered and threatened, to get him to surrender the young woman to Snow, but true to his plighted troth, he refused to consent to give up the girl. The lights were then put out. An attack was made on the young man. He was severely beaten, and then tied with his back down on a bench, when Bishop Snow took a bowie-knife, and performed the operation in a most brutal manner, and then took the portion severed from his victim and hung it up in the school-house on a nail, so that it could be seen by all who visited the house afterwards.

"The party then left the young man weltering in his blood, and in a lifeless condition. During the night he succeeded in releasing himself from his confinement, and dragged himself to some hay-stacks, where he lay until the next day, when he was discovered by his friends. The young man regained his health, but has been an idiot or quite lunatic ever since....

"After this outrage old Bishop Snow took occasion to getup a meeting... When all had assembled, the old man talked to the people about their duty to the Church, and their duty to obey counsel, and the dangers of refusal, and then publicly called attention to the mangled parts of the young man, that had been severed from his person, and stated that the deed had been done to teach the people that the counsel of the Priesthood must be obeyed. To make a long story short, I will say, the young woman was soon after forced into being sealed to Bishop Snow.

"Brigham Young... did nothing against Snow. He left him in charge as Bishop at Manti, and ordered the matter to be hushed up." ( Ibid., pages 284-286)

Mormons today would be appalled if such a dastardly deed was committed and would demand that the persons responsible be severely punished. Brigham Young, however, approved of many violent acts perpetrated by those he put in authority. Interestingly, D. Michael Quinn found documented evidence showing that President Young supported Bishop Warren S. Snow's cruel mistreatment of the young man:

"In the midsummer of 1857 Brigham Young also expressed approval for an LDS bishop who had castrated a man. In May 1857 Bishop Warren S. Snow's counselor wrote that twenty-four-year-old Thomas Lewis 'has now gone crazy' after being castrated by Bishop Snow for an undisclosed sex crime. When informed of Snow's action, Young said: 'I feel to sustain him...' In July Brigham Young wrote a reassuring letter to the bishop about this castration: 'Just let the matter drop, and say no more about it,' the LDS president advised, 'and it will soon die away among the people.' "(The Mormon Hierarchy: Extensions of Power, Vol. 2, pages 250-251)

On November 30, 1871, T. B. H. Stenhouse received a letter by an individual who was present at a meeting in Provo, Utah. The letter indicated that Bishop Blackburn was also strongly pushing for the emasculation of men who were disobedient to their leaders:

"'Dear Stenhouse: I Have read carefully the accompanying statement about the "Reformation."... If you want to travel wider and show the effect in the country of the inflammatory speeches delivered in Salt Lake City at that time, you can mention the Potter and Parrish murders at Springville, the barbarous castration of a young man in San Pete, and, to cap the climax, the Mountain-Meadows massacre... Threats of personal violence or death were common in the settlements against all who dared to speak against the priesthood, or in any way protest against this "reign of terror."

"'I was at a Sunday meeting in the spring of 1857, in Provo, when the news of the San Pete castration was referred to by the presiding bishop-Blackburn. Some men in Provo had rebelled against authority in some trivial matter, and Blackburn shouted in his Sunday meeting-a mixed congregation of all ages and both sexes-"I want the people of Provo to understand that the boys in Provo can use the knife as well as the boys in San Pete. Boys, get your knives ready, there is work for you! We must not be behind San Pete in good works." The result of this was that two citizens, named Hooper and Beauvere, both having families at Provo, left the following night... Their only offence was rebellion against the priesthood.

"'This man, Blackburn, was continued in office at least a year after this...

"'The qualifications for a bishop were a blind submission and obedience to Brigham and the authorities, and a firm unrelented government of his subjects." (The Rocky Mountain Saints, by T. B. H. Stenhouse, 1873, pages 301-302)

This is a very important letter because it throws additional light upon President Brigham Young's knowledge regarding emasculation in early Utah. According to Wilford Woodruff's journal, not long after Warren S. Snow's cowardly attack on Thomas Lewis, President Young discussed the matter of castration being used to save people:

"I then went into the president office & spent the evening. Bishop Blackburn was present. The subject Came up of some persons leaving Provo who had Apostatized. Some thought that Bishop Blackburn & President Snow was to blame. Brother Joseph Young presented the thing to presidet Young. But When the Circumstances were told Presidet Brigham Young sustained the Brethren who presided at Provo....

"The subjects of Eunuchs came up... Brigham Said the day would Come when thousands would be made Eunochs in order for them to be saved in the kingdom of God." (Wilford Woodruff's Diary, June 2, 1857, Vol. 5, pages 54-55)

In 1861, Apostle Orson Hyde met with Wilford Woodruff and indicated that he believed Warren Snow was guilty of stealing. Wilford Woodruff wrote the following in his journal:

"He spoke of his mission in sanpete and the unwise Course of Bishop Warren Snow, & George Pecock his first councillor. They have squandered a large amount of tithing funds, County taxes &c & Brother Hyde thinks from Testimony guilty of stealing many Cattle." (Ibid., Vol. 5, page 554)

It is astounding to think that the prophet of the Mormon Church would allow such a man as Warren Snow to function as a bishop in the church. Unfortunately, however, President Young went so far as to give him a special blessing. Wilford Woodruff recorded the following in his journal under the date of April 1, 1861: "Warren Stone Snow was Blessed By Presidet Young who gave him a very good Blessing." (Ibid., page 571) Moreover, in 1867, he was given the opportunity to preach in the Mormon Tabernacle (see Vol. 6, page 319). In a public discourse President Young acknowledged that the church had use for some very mean devils who resided in early Utah:

"And if the Gentiles wish to see a few tricks, we have 'Mormons' that can perform them. We have the meanest devils on the earth in our midst, and we intend to keep them, for we have use for them; and if the Devil does not look sharp, we will cheat him out of them at the last, for they will reform and go to heaven with us." (Journal of Discourses, Vol. 6, page 176)

MORE 'Snow' is on the way!!!

Miss” Eliza R. Snow, ... was one of the first (willing) victims of Joseph in Nauvoo. She used to be much at the prophet’s house he made her one of his celestial brides... . Feeling outraged as a wife and betrayed as a friend, Emma is currently reported as having had recourse to a vulgar broomstick as an instrument of revenge: and the harsh treatment received at Emma’s hands is said to have destroyed Eliza’s hopes of becoming the mother of a prophet’s son (Dr. W. Wyl, Mormon Portraits, 1886, pp.57-58).

The Mormon writer Claire Noall acknowledged: “Willard realized that Emma had refused to believe that any of the young women boarding at the Mansion when it was first used as a hotel had been married to Joseph. She had struck Eliza Snow at the head of the stairs, and Eliza, it was whispered, had lost her unborn child” (Intimate Disciple, a Portrait of Willard Richards, 1957, p.407).

Sometime during February of 1843 Emma evidently became aware that Joseph had taken her best friend, Eliza R. Snow, as a plural wife. Eliza was currently living in the Smith home, which housed a number of boarders. LDS historians Linda Newell and Valeen Avery wrote:

When the full realization of the relationship between her friend Eliza and her husband Joseph came to her, Emma was stunned. . . . Although no contemporary account of the incident between Emma and Eliza remains extant, evidence leads to the conclusion that some sort of physical confrontation occurred between the two women. In 1886 Wilhelm Wyl published the first known version of the incident in his book, Joseph Smith the Prophet: His Family and His Friends:

They say . . . there is scarcely a Mormon unacquainted with the fact that Sister Emma . . . soon found out the little compromise arranged between Joseph and Eliza. Feeling outraged as a wife and betrayed as a friend, Emma is currently reported as having had recourse to a vulgar broomstick as an instrument of revenge; and the harsh treatment received at Emma’s hands is said to have destroyed Eliza’s hopes of becoming the mother of a prophet’s son. . . .

A fourth story, attributed to LeRoi C. Snow, Eliza’s nephew, is an oral family tradition that tells of Emma knocking Eliza down the stairs with a broom, the fall resulting in a miscarriage for Eliza. . . .

Whether Eliza fell down the stairs or whether Emma pushed her or pulled her down by the hair, or whether Emma only turned her out of the house, the result seems to be documented in Eliza’s terse journal entry for February 11, 1843: ‘Took board and had my lodging removed to the residence of br. [Jonathan] Holmes.’. . . Eliza did not make another entry in her journal for five weeks and wrote no explanation for either the gap in her diary or her abrupt departure from Emma’s home. . . .

The incident between Emma and Eliza forced the issue of plural marriage into the open. Emma could no longer believe that Joseph was not involved, and he could no longer deny it. Emma had not acted with violence before; now her determined opposition might show up again with unexpected force. Joseph resolutely tried to bring Emma around (Mormon Enigma: Emma Hale Smith, by Linda King Newell and Valeen Tippetts Avery, 1994, pp. 134-137).

http://www.utlm.org/newsletters/no106.htm

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