The Mormon Prophet Part 30

The parlour which Joseph Smith had provided for Susannah was large and high. On its Brussels carpet immense vases of flowers and peac.o.c.k's feathers sprawled; stiff and gaudy furniture was ranged round the painted walls; stiff window curtains fell from stiff borders of tasteless upholstery. Susannah, long ignorant of anything but deal and rag carpets, knew hardly more than Smith how to criticise, and her taste was only above his in the fact that she did not admire.

Smith came to reason with the rebellious woman.

Susannah no sooner saw him than she knew that he had come braced to try the conclusion with her. He sat himself before her in silence. His waistcoat was white, his neck-cloth white, his collar starched and high; his thick light hair was carefully oiled according to the fas.h.i.+on of the day, and brushed with curling locks upon the sides of the brow. At this critical hour Susannah observed him more narrowly than ever before. His smooth-shaven face, in spite of all his prosperity, was not so stout now as she had seen it in more troublous years; the accentuated arch of the eyebrows was more distinct, the beak line of the nose cut more finely.

She noted certain lines of thickness about the nape of the neck and the jaw which in former years had always spoken to her of the self-indulgence of which she now accused him; yet she could not see that they were more accentuated. She had been schooling her heart to remember that Smith had been her husband's friend; Angel Halsey had loved him, had daily prayed for his faults and failings, and thanked G.o.d for his every virtue and success. Through the medium of these memories now Susannah looked upon him with the clearness of insight which the more divine att.i.tude of mind will always give, the insight which penetrates through the evil and is focussed only on the good.

The prophet's breath came quickly, making his words a little thick.

"Emmar tells me that you have some thoughts of wanting to leave us."

"You know that very well, for I have told you so myself. I want you to give me money for my journey. If I can I will repay it, as you well know; if not, I will take it instead of all this finery you offer."

He had folded a newspaper in his hand, and now he unfolded it. She was surprised to see that his hands trembled slightly as he did so, for she had seen him act in many a tragic scene with iron nerve.

"'Tain't often that the Gentile newspapers have a word of justice to say about us," he observed. "This is a number of the St. Louis Atlas. It seems there's one man on it can speak the truth." He gave forth the name of the newspaper as if expecting her to be duly impressed by its importance, and she looked at the outspread sheet amazed.

He went on, "There's an article here ent.i.tled, 'The City of Nauvoo. The Holy City. The City of Joseph.' I'd like to read it to you if you don't object, Sister Halsey."

The p.r.o.nunciation of the last t.i.tle seemed to inflate him; his hands ceased to tremble. A flicker of amus.e.m.e.nt lighted the gravity of Susannah's mind.

Joseph read, "'The city is laid out in streets of convenient width, along which are built good houses, and around every good-sized house are grounds and gardens. It is incorporated by charter, and contains the best inst.i.tutions of the latest civilisation.'" He gave this the emphasis of pause. "Is that true. Sister Halsey, or is it not?"

She smiled as upon a child. "Yes, Mr. Smith, it is true."

"'Most conspicuous among the buildings of the Holy City is the temple built of white stone upon the hill-top. It is intended as a shrine in the western wilderness whereat all nations of the earth may wors.h.i.+p, for on March 1, 1841, the prophet gave it as an ordinance that people of all sects and religions should live and wors.h.i.+p in the City if they would, and that any person guilty of ridiculing or otherwise deprecating another in consequence of his religion should be imprisoned.' Is that true?" Smith inquired again. His questions came in the tone of a pompous refrain.

"Except in the case of those who have joined you and gone back from your doctrine," she said, but not thinking of herself.

He read on: "'Here, as elsewhere, Mr. Smith has attended first to the education of his people. The president of the Nauvoo University is Professor James Kelly, a graduate of Trinity College, Dublin, and a ripe scholar; the professor of English literature is Professor Orson Pratte, a man of pure mind and high order of ability, who without early advantages has had to educate himself amid great difficulties and has achieved learning. The professor of languages is Professor Orson Spencer, graduate of Union College, New York, and of the Baptist theological seminary of that city. No expense has been spared upon school buildings for the youth of both s.e.xes, and the curriculum is good.' Is that true?"

"Yes," she replied.

He read on: "'The population is made up chiefly from the labouring cla.s.ses of the United States and the manufacturing districts of England.

They have been grossly misunderstood and shamefully libelled. They are at least quite as honest as the rest of us, in this part of the world or any other. Ardent spirits as a drink; are not in use among them; tobacco is a weed which they almost universally despise. There is not an oath to be heard in the city; everywhere the people are cheerful and polite; there is not a lounger in the streets. Industry is insisted upon, and with the hum of industry the voice of innocent merriment is everywhere heard. Now, as to their morality, if you should throw cold water upon melted iron, the scene would be terrific because the contrast would be so great; so it is with the Saints; if a small portion of wickedness happens among them, the contrast between the spirit of holiness, and the spirit of darkness is so great that it makes a great up-stir and excitement. In other communities the same amount of crime would hardly be noticed.'" Again he asked, "Sister Halsey, does this evidence of an impartial witness coincide with your observation?"

"Of the people it is undoubtedly true," she said. There was a reservation in her mind concerning certain leaders in the Church, but she did not make it in words.

He read on: "'With a shrewd head like that of the prophet to direct, with a spiritual power like his to say "do" and it is done, what wonder that this thrifty and virtuous people should have made Nauvoo that which its name denotes--the Beautiful City, the home of peace and joy.'"

He laid down the newspaper upon the marble-topped table, his large hand outspread upon it. "My sister, why do you wish to leave this beautiful city? It is a place where each may have home and part and lot in its delights, but to you _all_ its wealth and power and beauty is offered.

Did I not say unto you, when as a beautiful damsel you gave up home and kindred for the sake of the Church, that you should be as a queen among its elect women, riding as in a carriage drawn by white horses and receiving the elect from among the nations?"

The recollection of the prophecy which he had delivered concerning her upon the desolate autumn road at Fayette brought with it another recollection--that of her parting with Ephraim the same morning--so vividly that her eyes filled with tears. Yet she marvelled too, with inquisitive recognition of the miracle, that the words of the visionary, then a beggar, should have been so nearly fulfilled.

"It is quite true, Mr. Smith, and very marvellous that what you promised me should almost be literally fulfilled. We have come to it, as you also foretold, by a path most terrible, and now we arrive at the consummation. We live in a palace, and at its doors pilgrims from England and all parts of Europe are arriving every day, and the richest of gowns, the grandest of carriages, and the whitest of horses are truly at my disposal. But there is one discrepancy between your vision and the fact--I will not wear the silk robes, nor welcome the pilgrims with the a.s.surance that they have here reached the City of G.o.d. I will not because I cannot. I refuse to accept from the hand of G.o.d such paltry things as money and display, or even the honest affluence of our people, as compensation for the fire and blood through which we have waded. If there be a G.o.d who is the shepherd of those who seek him, this is not the sort of table that he spreads, this is not the cup which he causes to run over"--she had begun lightly, but her voice became more earnest.

"Mr. Smith, we have walked through the shadow of death together; if you would be exalted in the presence of your enemies, have done with your childish delight in such toys."

Smith moved uneasily on his velvet-covered chair, and it, being of a rather cheap sort, creaked under his bulk.

"What says it in the end of the Book of Job, Sister Halsey? and what compensation did the Lord give for the sore temptations with which he had allowed the devil to tempt his servant? As I read, it was fourteen thousand sheep and six thousand camels, and--"

She gave him credit for knowing the pa.s.sage by heart; she had the rudeness to interrupt. She rose and stood before him. All the long latent defiance which her heart had treasured against him found vent in her tone, "Very well, Mr. Smith, if that satisfied Job, it will not satisfy me."

Smith, cast out of all his shrewd calculations as to what would win this woman, fell back upon the inner genius of that priestcraft which so often surpa.s.sed his conscious intelligence.

"_What would satisfy you?_" It was a simple question, and he asked it with overwhelming force. "By the hand of trust and affection which your husband gave me; by the memory of the beautiful babe that he brought first to me for my blessing (and I laid my hand on its little warm head and blessed it); by these I claim the right to ask, Sister Halsey, what is it that in Nauvoo or in any other city would satisfy you?"

She was humiliated in her own eyes. Alas! she had strong evidence that Ephraim's affection, on which she had staked all earthly hope of happiness, had in some way failed. Now under Smith's eye all courage to hold the unrealised ideal was lost; as the fixed stars twinkle, so her faith went out for the moment of his interrogation. Her head sank in a shame she could not confess.

While she hesitated he was looking at her shrewdly. "You know not what.

Shall I tell you? There is but one thing, and that is love--the love that works, for those who are in need. Work for the needy is love to G.o.d and man, my sister."

He paused, looking at her with a glow of enthusiasm. Whatever he might be to others, this man, coa.r.s.e in his outer nature, but liable always to eruptions of the sensitive inward soul of the visionary, was in this woman's presence often merely what she compelled him to be. If she had known that this was the secret of his power over her, the spell might have been less.

"Is it not true, Sister Susannah?" he asked.

She gave the admission mechanically.

He went on, "I don't take it at all hard that you should feel that we are none of us up to you, but feel as you do that we are beneath you, for there isn't a lady in the place that's equal to you in delicate ways and sense and a mind to study books; but it seems to me that that's a reason why you should love us, Sister Halsey. There is work for you to do; we need your guiding hand. You say to me that I am content with horses and sumptuous living and fine raiment; and knowest thou not that there is upon my soul a great burden, even the burden of this great people, to go in and out before them and guide them aright? I have need of thy counsel, my sister; there's that which at this time is greatly agitating my own mind and the minds of our bishops and apostles, Sister Halsey, and it is of such nature that we cannot proclaim it openly until we know the mind of the Lord. On all other matters we have accepted the teaching of the Scriptures. For, behold, we have now the priesthood of Aaron in our midst, and the priesthood of Melchizedek, and the rites of the temple, save only the spilling of the blood of bulls and goats, which has been done away with by the Gospel. We have gone back to the first things, as is well known to you, Sister Susannah, and even here in the wilderness we have set up our theocracy, and for its civil law we have sought where alone such law can be found, in the command given unto the children of Israel before they desired a king, just as for all spiritual law we have accepted the commands given to the apostles in the new dispensation, taking them as they were, without whittling them away as a boy whittles a stick with a knife, as all those sects which will not hear our voice have done. Now, Sister Susannah, is this true?" He put his head a little on one side and looked at her with his eyes partially closed.

"You need not take very long to explain that you wors.h.i.+p the letter of the Scriptures, for I know it already, Mr. Smith."

But he was in full tide, and went on, "When the Book says, 'Heal the sick,' we don't say that that means something else, but we set about and heal 'em." He slapped his knee with the palm of his hand. "When it says, 'Cast out devils,' we don't stare round like the other sects and say, 'There ain't no devils,' but we cast 'em out; and in the same way, when the Book says that the priesthood of Aaron and the priesthood after the order of Melchizedek shall be serving always in the church and in the temple, then we say, 'Amen, so shall it be'; and the same way with regard to t.i.thing, for the Lord's t.i.thes are recognised among us, and the first-fruits, and the Sabbath day, and all such ordinances, no picking and choosing as others."

Then he explained to her again, as in Kirtland, that he was in doubt concerning the marriage laws of the State. He said that, having searched the Scriptures, and learned what he could from other books, he was fully convinced that it was the modern so-called "orthodox" Christian Church (in which little else but signs of deadness and lack of faith appeared) that alone condemned the ancient usage of the patriarchs, which in the Bible was nowhere condemned. He had read in a book that many of the Jews and most of the Asiatics had more than one wife at the time of the apostles, and yet they had not preached against this as an evil.

"They did not preach against slavery," said Susannah.

"They did not," he said, "and I would say parenthetically, my sister, that it may be that our views on that subject, coming from the northern States as you and I have done, have not been according to the mind of the Lord. I would have no man a slave because of misfortune, but if a man proved himself unfit to rule himself, I'm not sure about his being free."

"Do you intend to revive slavery in our own race? Will your own people when they fail in business be sold, with their wives and children, as in the Old Testament?"

"I can't see but that it would be a deal less mean to arrange it that way than to bring a race of free blacks from their own country and make every child they have a slave because he happens to be a n.i.g.g.e.r." She remarked that his mild blue eye lit up with the true flash of the indignation of contemplative justice. "There's one thing certain,"

continued he, "in my Church of the Latter-Day Saints no man shall be a slave to his brother because he happens to have a black skin, for, as the Scripture says, 'Can the Ethiopian change his skin?'"

Surrounded as they were by the atmosphere of slavery, there was the resonance of true heroism, of true insight into the right, in his tone, but the reason he gave--could it be possible that he thought that the text he quoted was an authority for his instinctive justice? It was obvious to her that he was only a fool who walked by the light of sundry flashes of genius, but there was still the chance that the sum of idiocy and the genius might prove greater than the intelligence of common men.

He went on, "But, anyhow, it isn't the inst.i.tootion of slavery that's come up for me to decide just here and now. Since we have been blessed with peace and prosperity, the female converts that our missionaries have been making all over the world (whom they have kept back from coming to us, letting no unmarried female come whilst the fires of persecution were pa.s.sing over us) have arrived in great numbers, and the question is, Sister Susannah, how are we to steady 'em?"

What seemed so impossible to achieve in a pioneer State had in Nauvoo actually been achieved--the women were in excess of the men. He had, in sober truth, a social problem to solve, and the responsibility rested alone upon him. Brotherly love having been inculcated, the manners of the Saints were cheerful and familiar, more familiar, he said, than he desired; but after all that they had endured he was fain to lay upon them no greater burden than need be. He appealed to her, asking if on his first release from imprisonment he had not been strict in his injunctions.

"But now," he said, "who am I that I should be able to take care of all the young women that the Lord is sending to us from all parts of the world? or am I to deny to them the privilege of coming to live among the Lord's people? Am I to say to them that unless they have learning and wisdom and are perfect they shall not come? I guess that if it had been required of me to be perfect before I came to seek salvation, I wouldn't have come at all. But it's just like this--here they are! and they are nothing but poor ignorant working girls from England and Ireland and all parts of Europe. And am I to make nunneries to put them into?"

He confessed with some delicacy of language and words of bitter regret that there had been of late some cases in Nauvoo such as were common enough, alas! in Gentile society, but whose occurrence among the Saints had caused excitement. Joseph Smith paced Susannah's room; his hara.s.sment and distress on behalf of his people were either deeply felt or well feigned, and Susannah had no doubt that his feeling was true, that phase of him being for the time uppermost. When he came to sit down beside her again, it was to sketch the misery to men and women and children which existed in Gentile society from this evil, which he affirmed to run riot through the warp and woof of so-called orthodox communities.

Her ignorance of the world was so great that she a.s.sumed this accusation to be of the same stuff as the anathemas he constantly cast against the integrity of the orthodox clergy. The point that she grasped was that he believed the thing that he said. She had at first a.s.sumed that should he propose to inst.i.tute polygamy she would know then, once for all, that he was a villain; but now this test deserted her. He was meditating this step, and it seemed that his arguments, if the facts on which he based them were admitted, had some value.

"There's that for one thing, Sister Susannah," Smith went on in a broken voice; "it has been a mean sort of thing to have to tell you, but it had to be said, and now there's another thing to be considered. Among the Gentiles who is it that has the most children? Is it your man that's high up in the ranks of society, who has money enough to give them a good education, to feed and clothe 'em? or is it your poor man, whose children run over one another like little pigs in a sty, and he caring nothing for them, and they have rickety bones and are half starved and grow up to be idle and steal? I have noticed that a good man is apt to have good children, and a clever man is apt to have clever children, and a worthless man is apt to have worthless children. Ain't that so? And what sort of children do we want the most of? Well, in this way we wouldn't let your worthless fellow have any wife at all until he had brought forth fruit meet for repentance, and your common man only one; but I don't see but that it would be a real benefit to the State if your good, all-round man, as would be apt to have pious and clever children, had two or three or four families agrowing up to be an honour to him and to the Church, if it ain't against the command of the Lord; and in Holy Writ the Lord himself says to Solomon that he would have given him as many wives as he wanted, barring them being Gentiles."

"I will not argue about the Bible; you and I interpret it very differently," she cried. "Your social argument might be well enough if it were not that your good man when he had more than one wife _would cease to be a good man_"--her voice was vibrating with faith--"and his children would therefore have the poorest chance from inheritance or training."