September 1, 2023 • 27 mins
The French, Spanish, and the Americans believed that heading west was a divine calling. This is the story of when beliefs cross the line into territory more dangerous than the land itself.
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Speaker 1 (00:04):
They called it the burned Over District. It's a nod
to a statement by revivalist preacher Charles Grandison Finney, who
felt that the Hydesville, New York area had been consumed
by a forest fire of holy fervor. It was a
condition that left residents hardened to religious authority. When those
flames died down and the ashes cooled, the ground became
(00:25):
fertile for new religious beliefs. During the harsh winter of
eighteen forty seven into eighteen forty eight, for example, the
Fox family, John, Margaret, and their daughters Kate and Maggie
moved to an unassuming house there, hoping to find a
place to live out their days in peace. But peace
would prove to be elusive. In March of eighteen forty eight,
(00:46):
wrapping sounds seemed to come from the girl's bedroom. A
search of the home turned up nothing. On March thirty first,
Kate imitated the sound by snapping her fingers and clapping
through a series of questions, requiring the spirit to tell
twice for yes and once for no. The family learned
that this ghost was that of a thirty one year
old man. He had been murdered in their house and
(01:08):
buried in the cellar. It seemed that Hydesville had a
haunted house, and through them, America had found a new obsession.
When Kate and Maggie eventually moved away, the spirit went
with them, helping them blaze a career that lasted decades.
Only later did the pair admit that all of it
had been a hoax. Surprisingly, though their confession did little
(01:29):
to stem the popularity of spiritualism, that's probably because people
weren't really looking for a new religious experience. What they'd
actually been searching for were answers, and knowing the history
of the American West, that's easy to understand why I'm
Aaron Mankee and welcome to the Wild West. From its
(01:58):
very beginnings, the idea of the New World and America's
westward expansion were closely intertwined with religious conviction. The belief
that western expansion represented the fulfillment of a divine mission, however,
known as manifest destiny, did not appear until eighteen forty five. Still,
its roots can be traced back to Europe and the
idea that God had appointed English settlers for a special purpose.
(02:22):
The Spanish and French monarchs, and later the British settlers
themselves believed their mission was to spread Christianity to America's
indigenous people. This belief that God had chosen the British
colonies for an extraordinary destiny received a major overhaul during
the American Revolution and the creation of the United States
(02:42):
as a new and unique, independent nation. By seventeen eighty nine,
Americans considered their new country a blessed entity, charged to
develop and maintain itself as the beacon of liberty and
democracy to the entire world. In the decades following the
American Revolution, the population of the Nited States exploded, and
with it, American Christianity became a massive enterprise. The number
(03:06):
of Christian ministers in the country skyrocketed from less than
two thousand and seventeen seventy five to nearly forty thousand
in eighteen forty five. Competition between different denominations was fierce,
with upstarts like the Free Will Baptists nipping at the
heels of more established groups like the Episcopalians. New movements
like the Methodists, Baptists and the Mormons shared a common characteristic,
(03:29):
a tireless work ethic, a drive for expansion, a rejection
of orthodox beliefs, and styles, and an unyielding zeal for
religious reconstruction. These changes led to confusion and heated debates
over the purpose and function of the church, and at
the same time, a new style of religious leadership, often
seen as untutored or irregular, started to gain overwhelming success,
(03:53):
and through it all ministers vied for the role of
divine spokesperson. Now, it's important to step back and remember
that the American Revolution and the ideas it propagated had
sparked a cultural upheaval around the meaning of the word freedom.
People had been empowered to think for themselves about issues
of equality, sovereignty, representation, and liberty. As a result, overall
(04:16):
respect for ideas like authority, tradition, and education started to dwindle.
The traditional authorities of the church had very few resources
to hold back the surge of these new movements. By
the time of Jefferson's election in eighteen hundred, the notion
of dissent in America had become outdated, as if there
were still a commonly recognized center against which all new
(04:38):
or innovative religious movements could be measured. In the midst
of all of this, one man, Lorenzo Dow emerged as
a notable example of populist religious fervor, Dow played a
significant role in the growth of American Methodism. He traveled
thousands of miles yearly to preach tirelessly at hundreds of meetings,
and he had a particular disdain for traditional author including clergymen.
(05:02):
As the country expanded westward, religious life became less centralized
than in the established East Coast cities. Clerics and pioneer
rabbis took to the road to serve their scattered congregations.
In the West, religion took on a unique path compared
to the East. In the process, churches and synagogues became
central in forging the social boundaries that Western settlers needed.
(05:26):
Religious identity became the lens through which most Western settlers
viewed their world, and regardless of their denomination, clergy were
among the most highly educated people out there and were
sought after for everything from spiritual guidance to farming advice.
But nowhere in the nation did religious fervor and upheaval
seem as prevalent as in western New York. This was
(05:48):
the tumultuous religious environment that Joseph Smith, the founder of Mormonism,
was born into in eighteen oh five. Now, the Smith
family of eleven was poor, and years of hardship and
illness forced them to move from Vermont to New York.
Along the way, an unscrupulous land agent swindled the family
out of their property, leaving Smith's parents destitute. In their
(06:10):
time of need, the devoutly religious Smith family turned toward
the Church, but Joseph had become disillusioned by the sheer
number of religions out there, so he started exploring the
more unusual beliefs at the time, things like folk magic
and superstition, and looking back, that wasn't surprising. Dreams and
visions were actually pretty common within the Smith family. Joseph
(06:32):
even claimed that he could talk to angels. But he
also began to look outside Christianity at more occult sciences
to find the religious truth that he was After he
was so convincing that his family believed his gift would
lead them to financial security. Instead, the authorities arrested Joseph
for disturbing the peace. Joseph Smith was just a teen
(06:58):
when he had his first spiritual vision. It was eighteen twenty,
and he was struggling to make sense of the way
the many sects competed against each other, dividing the people
they converted. He also struggled with what he believed was
a wickedness within himself. Smith gave various accounts of what
happened next. In one telling, distressed and convicted of his
sins and fearing for his soul, he went into the
(07:20):
woods to pray, and there a pillar of lights appeared,
and Jesus came and spoke to him and forgave his sins.
In another version, Joseph said, a darkness surrounded him, and
he called out to God. A burst of lights appeared,
and within it stood God the Father and Jesus the Son.
Smith asked them which church he should join. The two
divine personages, as he referred to them, forbade him to
(07:43):
join any existing sect, for not only were they all wrong,
but they were all corrupt. On the night of September
twenty first of eighteen twenty three, another personage, this time
an angel named Moroni, appeared before him with the message
that God had chosen Smith to translate a book written
on gold plates that contained his gospel. Smith was warned
(08:04):
not to use the plates to obtain wealth, though, or
even show them to anyone or else he would be destroyed.
Smith claimed that he found the plates in a box
under a large rock on a hillside near Manchester, New York.
He wrote that many others wanted the books, but he
hid them, and once he finished the translations, he returned
the golden book to the Angel. While the Book of
(08:25):
Mormon would become the basis of a brand new religious faith,
it also served as a document of social protest against
traditional and complacent figures and structures of power. Smith believed
that the clergymen were the primary source of these sins.
In his eyes, the Book of Mormon suggested that God
would restore the ancient order of things and empower the underprivileged.
(08:47):
Upon the publication of the book, Smith and a small
group of followers promoted this newfound religion. Drawing from his
own life experience, He emphasized people's rights to shape their
own faith and take charge of their religious destiny. His
earliest disciples were poor, uprooted, unschooled, and unsophisticated people a
lot like him. The Mormon Church began evangelizing and growing
(09:10):
rapidly in April of eighteen thirty. The Latter day Saints
were first organized on the Whitmer farm with approximately fifty attendees. Eventually, though,
they moved farther west, focusing their operations in Ohio. By
eighteen thirty seven, they were even expanding into England. The
Mormons were generally not welcomed by the locals in the
places that they settled. Most folks didn't share their beliefs
(09:31):
in communalism and complete submission to the prophet. Then they
especially did not take the Mormon claims that God had
consecrated to them the land belonging to their non Mormon neighbors.
As you might imagine, this tension inevitably led to violence.
In eighteen thirty eight, Smith and many other Mormons moved
their home base from Ohio to Missouri, but friction between
(09:52):
his followers and the locals there persisted, in part because
the Mormons insisted on settling anywhere they wished, even if
the land was already owned by someone else. So Smith
organized a private army of men who ended up in
an altercation with non Mormons, beating in the skulls of
nine men. Tensions between Mormons and their neighbors only continued
(10:14):
to get worse, so bad that the state of Missouri
issued a warrant for Smith's arrest and the governor issued
in order that all Mormons must leave the state or
face consequences. After losing what was called the Mormon War,
Smith's followers agreed to leave Missouri, eventually settling in Illinois
in a town they named Navu, which they saw as
a kind of autonomous theocracy ordained by God. Smith's ever
(10:38):
changing theology, though included the belief that his followers should
not be restrained from using acts of violence. Such unorthodox
ideas couldn't help but lead to conflict at many points,
which is why, for example, in eighteen forty two, his
bodyguards attempted to assassinate the governor. In eighteen forty four,
he unsuccessfully ran for president, and amidst all of these things,
(11:00):
relations with their non Mormon neighbors and even some dissenting
Mormon groups once again deteriorated. Tensions reached a boiling point
that same year when Mormons destroyed the Navu Expositor, which
had printed stories the Mormons considered unfair persecution. Smith eventually surrendered, though,
and was taken into custody at the Carthage Jail in
(11:21):
Illinois A short time later, on June twenty seventh, of
eighteen forty four, a mob of approximately two hundred men
barged into that jail and murdered Joseph Smith and his brother.
Newspapers wrote that the Mormons would soon cease to exist.
They were wrong about that, though members voted to replace
Smith with one of his devout followers, a man named
(11:41):
Brigham Young. After that, Smith's followers moved on, and by
December of eighteen forty seven, around two thousand of them
began settling in Salt Lake City, Utah. Within just three years,
their community reached a population of nearly twelve thousand members,
and it was here that they sought to establish their
own recognized territory. Brigham Young did one other significant thing
(12:03):
early on. He added something called the Oath of Vengeance
as part of the church's initiation rights translation. The hostilities
between Mormons and outsiders were about to reach a tipping point.
Many of the Mormon beliefs created distrust among the other settlers.
(12:26):
They established the act of lying for the Lord, which
meant followers could lie to protect each other, and the church.
Insiders who wanted to leave were reluctant to do so,
as the land that they bought had been consecrated to
the church. Private land ownership was prohibited, and stewards of
the church had that property taken away if they sinned.
(12:46):
Followers had specific jobs within the communal hive, as they
called it, from working fields to hunting and gathering. Trade
outside the community was strongly discouraged. For the most part,
the Mormons craved isolation. Bigham Young portrayed the United States
government as an enemy, claiming that they'd had a hand
in Joseph Smith's death. He also appointed church officials to
(13:07):
certify elections, attempts from US federal agents to uphold laws
the Mormons disagreed with or met with threats of violence. Now,
these actions and beliefs alone might have been the reason
for the distrust, but it was the Mormons proclivity to
violence that worried outsiders. The most Young and some other
church leaders advocated a doctrine referred to as blood atonement,
(13:29):
which held that certain sins could only be atoned for
by shedding that sinner's blood. It was only meant to
apply to Mormons, by the way, but some took it
as a license for violence toward anyone they felt as
a threat. So when the gold rush kicked off. It
brought up a lot of questions about the Mormons relationship
with the US government. Most outsiders traveling to California needed
(13:51):
to cross through the Salt Lake area, and for Young
and his highly indoctrinated followers, this just would not do.
The culture that Young created led followers to believe that
they had a religious right to kill criminals and hostile
outsiders who had harmed or persecuted them to the US government,
though Young was a religious dictator with a stranglehold on
(14:13):
his followers. In April of eighteen fifty seven, a group
of farming families totaling roughly one hundred and thirty five people,
met in Caravan Springs, Arkansas. The group set out toward California,
taking their livestock with them. To the Mormons, this was
considered a hostile force due to an unrelated incident is
He a popular Mormon apostle named Parley Pratt had recently
(14:37):
been killed in Arkansas. As a result, Young had declared
martial law in Utah forbidding any outsider to pass through
without a permit. Mormon apostle George Smith made the rounds
to warn others of the impending traveler's arrival and to
not trade with them, reportedly suggesting that these outsiders' bones
would make really good fertilizer for their crops. He found
(15:00):
and the flames even more by telling the local Pyute
tribe that the US military was following those travelers, planning
to kill everyone they encountered, and let's just make sure
that we're clear on this. George Smith and other Mormons
lied to the Piute, claiming that they were at risk
of being attacked, putting them on edge and dragging them
into the upcoming conflict. Unaware of their impending doom, the
(15:23):
travelers from Arkansas pressed onward. When they reached the area
of Mountain Meadows, those Pyute, dressed in warpaint were already
waiting for them. Brigham Young's adoptive son, John Lee, had
orders to round up other local Native Americans and supply
them with weapons to help kill the travelers. Apostle George
Smith also delivered a letter to the native tribes urging
(15:45):
them that they could either help the Mormons or be
killed by the US military alongside them. The massacre happened
just before daybreak. The travelers fought off their attackers as
best they could and sent a messenger back to get help. Unfortunately,
a more Mormon outrider shot and killed that messenger. Young
men informed another writer that the Mormons should encourage the
(16:06):
Native Americans to handle the problem without their interference. Some
historians believe many Mormons even disguised themselves as Native Americans
and then joined in on the attack. Surrounded and running
out of ammunition, the travelers surrendered, but surrender wasn't enough.
Mormon Major John Higbee ordered his men to kill the survivors.
(16:28):
The native tribes and the Mormons took to hatchets and knives,
brutally slaughtering the men and women. Even children were dragged
from their hiding places and killed. Mormon leader John Lee,
according to many witnesses, behaved like a demon. In the slaughter.
Only seventeen people, all children, were left alive and placed
into Mormon homes. Historians put the final death toll at
(16:51):
roughly one hundred twenty innocent lives. On the morning of Saturday,
September twelfth, Lee and other local leaders rode out to
the field and spent a moment gazing upon the scattered
bodies of their victims. Then after the dead were thrown
into ravines and covered with a light layer of dirt.
The killers gathered together for prayer. They gave thanks to
(17:11):
God for delivering their enemies into their hands. Using the
practice of lying for the Lord. They all agreed that
the blame for the massacre should be shifted away from
the Mormons, who planned, organized and led it, and the
lie they spread to say themselves. The Indians, they said,
did it alone. Every decision has an impact, like ripples
(17:39):
in a pond. The birth of the United States, for example,
had far reaching effects, even extending into the religious world.
It helped create a crisis of authority in religious life
that called for prophets who could give guidance. New religious
movements such as the Mormons, the Shakers, and the Oneida
community emerged as a result, but not all leaders were
(18:00):
entirely happy with a peaceful existence. Brigham Young, for example,
waged a decade's long struggle for Mormon autonomy in the
face of federal sovereignty. He demonized his enemies, employed violent rhetoric,
and encouraged murder. US President James Buchanan, convinced that Young
was leading a rebellion against the federal government, even sent
(18:22):
an army to Utah along with a replacement for Governor.
Young eventually learned to live with the presence of US
soldiers and officials, and in other ways, though he defended
his kingdom with growing desperation for the rest of his life.
But the most shocking event in Mormon history was the
Mountain Meadows massacre. Although Young blamed Native Americans for the atrocity,
(18:44):
the actual evidence suggested otherwise, and despite the perpetrators packed
to keep their involvement in the massacure a secret, the
truth eventually came out. In eighteen fifty nine, several US
government officials were sent to investigate what they thought were
Indian depredations at the massacre site. Instead, they discovered a
different story. Entirely, those who died in the initial attack
(19:07):
had been shot through the skull, and only those who
surrendered had met a different fate. Native Americans weren't known
to use guns with any regularity at that time and
weren't typically such expert marksmen. After noting their findings, these
investigators collected the bones of thirty four victims and buried
them in a common grave. Over the remains, they erected
(19:28):
a monument surmounted by a twelve foot cross. Sometime later,
when Brigham Young saw the monument, he ordered his men
to rip it down. As more and more of the
story was revealed, though, protests spread and outrage grew. The
tragedy even threatened to put an end to Utah's efforts
to achieve statehood. Surprisingly, though, when pressure for an investigation
(19:49):
and punishment arrived, it came from within the faith itself.
In the end, one man was eventually chosen to pay
the price for the massacre, Young's adopted son, John Lee.
He was taken to mountain meadows and killed by firing
squad guns. God and greed. There are a lot of
(20:16):
ideas and concepts that found their intersection in the wild West,
but these were some of the most volatile. I hope
today's exploration of one violent religious groups clash with the
world around them helped you see just how difficult it
was to find peace in an expanding world. But it's
not the only example of such a challenge. In fact,
my teammate Ali Stead has one more tale to tell you.
(20:37):
Stick around after this brief sponsor break to hear all
about it.
Speaker 2 (20:47):
During the eighteenth century, the United States engaged in a
fierce conflict known as the Northwest Indian War, lasting from
seventeen eighty five to seventeen ninety five. It revolved around
the control of the Northwest Territory, encompassing modern day Ohio, Indiana, Illinois, Michigan, Wisconsin,
and parts of Minnesota. George Washington sought US control over
(21:09):
the region and dispatched the army, but the American forces
suffered significant defeats, notably the devastating Saint Clair's defeat in
seventeen ninety one. Undaunted, Washington appointed General mad Anthony Wayne
to take charge. This time. The US was victorious at
the Battle of Fallen Timbers in seventeen ninety four, forcing
(21:30):
local tribes to sign the Treaty of Greenville in seventeen
ninety five. According to its terms, Native American tribes were
to relinquish all claims to present day Ohio and parts
of Indiana, and for their part, the Americans agreed to
relinquish any claims they had to land north and west
of the territory that had been the heart of the dispute. However,
(21:52):
there was a catch. The Native tribes must allow Americans
to establish trading posts within Native territory. Where one American went,
others were sure to follow. Plenty of Americans were willing
to ignore the treaty and infringe on native lands. Hunters
and fur traders depleted game resources, making it difficult for
(22:12):
Natives to provide for their families. For the Shawneese, the
treaties aftermath prompted deep introspection. Some believed that dark powers
were at play and that the Americans represented evil forces
disrupting their harmonious way of life. That's when a Native
American prophet emerged. But he didn't start out with power.
(22:33):
In fact, he lived in the shadow of his oldest brother, Tacumsa,
a renowned Shawnee warrior chief, had always been regarded as
a hero by Americans, particularly during the War of eighteen twelve.
On the other hand, his younger brother seemed to get
the short end of the stick at every turn. Born
in eastern Ohio in seventeen seventy five, lala Itika, whose
(22:56):
name means the noisemaker, struggled to find his place in
the family. He didn't excel as a hunter or warrior,
and had developed a drinking problem in adolescence. But then
everything changed. One April day in eighteen o five, while
sitting in his lodge, lighting his pipe, he suddenly collapsed.
(23:17):
When he regained consciousness, he told those who gathered around
him that he died and visited heaven. This vision had
a profound effect on Lalla Witika, and he vowed to
never drink whiskey again. For months, the visions continued. He
claimed that the Great Spirit had called on him to
deliver the Shawnee from their bad habits and promote peace
(23:38):
with all mankind. In addition to taking on this new
prophetic role, he also took on a new name, tens Quattaua,
meaning the open door. Ten's Quattua advocated for a return
to traditional tribal culture. He emphasized communal living, sharing possessions,
monogamous marriages, peace among warriors, and respectful treatment of wives
(24:00):
and children. While guns could still be used in defense,
hunting was to be done with bow and arrow. Except
for weapons, all American made items were to be abandoned. Additionally,
tense Quatauwa taught his followers prayers and rituals that he
believed would restore the favor of the Master of Life
upon the Shawnee. He said that his people, the British,
(24:22):
the French, and the Spanish, were created by the Master
of life, but Americans who took native land were children
of the Great Serpent. He deemed those who disagreed with
his philosophy as misguided, fools or in league with the
Great Serpent, who spread disorder among the tribes. Those who
opposed him, particularly among the Lenape tribes, faced grave consequences.
(24:45):
Tens Quatua examined captives, condemning some and exonerating others. Converted
Christians were especially at risk, and several individuals were burnt
at the stake for witchcraft. Moravian missionaries who had connections
with the l Lennape tribe promptly reported the situation to
the government. Governor William Henry Harrison challenged tens Quatua, suggesting
(25:08):
that a true prophet should be able to control the
movements of celestial bodies, including the Sun and moon. Little
did Harrison know that his challenge played right into tens
Quatua's hands. During the spring of eighteen o six, astronomers
traveled through Indiana and Illinois to study an upcoming solar
eclipse that was scheduled for June sixteenth. The prophet, keenly
(25:31):
aware of this celestial event, promised his followers that he
would darken the sun. On the day of the eclipse,
the noonday sun faded into an eerie twilight. News of
the profit's ability to control the sun spread like wildfire.
Tribes from far and wide flocked to him, seeking conversion
to his new religion. Shortly afterwards, ten's Quattua and his
(25:54):
followers moved to a new town called Prophetstown on the
Tippecanoe River in Indiana, but even here tensions followed. Attacks on
white settlers in the area increased, forcing Native Americans to
sign the Treaty of Fort Wayne in eighteen o nine.
Chief Tecumza emerged as a prominent figure after the treaty,
traveling extensively and advocating for political and military solutions to
(26:18):
protect Native American lands. Fights over Native territory continued, and
Governor Harrison sent forces to Prophetstown. Outnumbered and outgunned, the
Native tribes were soundly defeated and fled. The Battle of
Tippecanoe effectively discredited tens Quatua's role as a prophet, while
his brother became a legend. The remainder of tens Quatawa's
(26:40):
life was marked by exile, removal and an Inglorious Death
in Kansas In eighteen thirty six.
Speaker 1 (26:49):
Grimm and Moald Presents The Wild West was executive produced
by me Aaron Manky and hosted by Aaron Manky and
Alexandra Stead. Writing for this season was provided by Michelle Mudo,
with research by Alexandra Steed, Sam Alberty, Cassandra de Alba,
and Harry Marx. Fact checking was performed by Jamie Vargas,
with sensitivity reading by Stacy Parshal Jensen. Production assistance was
(27:11):
provided by Josh Stain, Jesse Funk, Alex Williams, and Matt Frederick.
To learn more about this and other shows from Grim
and Mild and iHeartRadio, visit Grimandmild dot com
They called it the burned Over District. It's a nod
to a statement by revivalist preacher Charles Grandison Finney, who
felt that the Hydesville, New York area had been consumed
by a forest fire of holy fervor. It was a
condition that left residents hardened to religious authority. When those
flames died down and the ashes cooled, the ground became
(00:25):
fertile for new religious beliefs. During the harsh winter of
eighteen forty seven into eighteen forty eight, for example, the
Fox family, John, Margaret, and their daughters Kate and Maggie
moved to an unassuming house there, hoping to find a
place to live out their days in peace. But peace
would prove to be elusive. In March of eighteen forty eight,
(00:46):
wrapping sounds seemed to come from the girl's bedroom. A
search of the home turned up nothing. On March thirty first,
Kate imitated the sound by snapping her fingers and clapping
through a series of questions, requiring the spirit to tell
twice for yes and once for no. The family learned
that this ghost was that of a thirty one year
old man. He had been murdered in their house and
(01:08):
buried in the cellar. It seemed that Hydesville had a
haunted house, and through them, America had found a new obsession.
When Kate and Maggie eventually moved away, the spirit went
with them, helping them blaze a career that lasted decades.
Only later did the pair admit that all of it
had been a hoax. Surprisingly, though their confession did little
(01:29):
to stem the popularity of spiritualism, that's probably because people
weren't really looking for a new religious experience. What they'd
actually been searching for were answers, and knowing the history
of the American West, that's easy to understand why I'm
Aaron Mankee and welcome to the Wild West. From its
(01:58):
very beginnings, the idea of the New World and America's
westward expansion were closely intertwined with religious conviction. The belief
that western expansion represented the fulfillment of a divine mission, however,
known as manifest destiny, did not appear until eighteen forty five. Still,
its roots can be traced back to Europe and the
idea that God had appointed English settlers for a special purpose.
(02:22):
The Spanish and French monarchs, and later the British settlers
themselves believed their mission was to spread Christianity to America's
indigenous people. This belief that God had chosen the British
colonies for an extraordinary destiny received a major overhaul during
the American Revolution and the creation of the United States
(02:42):
as a new and unique, independent nation. By seventeen eighty nine,
Americans considered their new country a blessed entity, charged to
develop and maintain itself as the beacon of liberty and
democracy to the entire world. In the decades following the
American Revolution, the population of the Nited States exploded, and
with it, American Christianity became a massive enterprise. The number
(03:06):
of Christian ministers in the country skyrocketed from less than
two thousand and seventeen seventy five to nearly forty thousand
in eighteen forty five. Competition between different denominations was fierce,
with upstarts like the Free Will Baptists nipping at the
heels of more established groups like the Episcopalians. New movements
like the Methodists, Baptists and the Mormons shared a common characteristic,
(03:29):
a tireless work ethic, a drive for expansion, a rejection
of orthodox beliefs, and styles, and an unyielding zeal for
religious reconstruction. These changes led to confusion and heated debates
over the purpose and function of the church, and at
the same time, a new style of religious leadership, often
seen as untutored or irregular, started to gain overwhelming success,
(03:53):
and through it all ministers vied for the role of
divine spokesperson. Now, it's important to step back and remember
that the American Revolution and the ideas it propagated had
sparked a cultural upheaval around the meaning of the word freedom.
People had been empowered to think for themselves about issues
of equality, sovereignty, representation, and liberty. As a result, overall
(04:16):
respect for ideas like authority, tradition, and education started to dwindle.
The traditional authorities of the church had very few resources
to hold back the surge of these new movements. By
the time of Jefferson's election in eighteen hundred, the notion
of dissent in America had become outdated, as if there
were still a commonly recognized center against which all new
(04:38):
or innovative religious movements could be measured. In the midst
of all of this, one man, Lorenzo Dow emerged as
a notable example of populist religious fervor, Dow played a
significant role in the growth of American Methodism. He traveled
thousands of miles yearly to preach tirelessly at hundreds of meetings,
and he had a particular disdain for traditional author including clergymen.
(05:02):
As the country expanded westward, religious life became less centralized
than in the established East Coast cities. Clerics and pioneer
rabbis took to the road to serve their scattered congregations.
In the West, religion took on a unique path compared
to the East. In the process, churches and synagogues became
central in forging the social boundaries that Western settlers needed.
(05:26):
Religious identity became the lens through which most Western settlers
viewed their world, and regardless of their denomination, clergy were
among the most highly educated people out there and were
sought after for everything from spiritual guidance to farming advice.
But nowhere in the nation did religious fervor and upheaval
seem as prevalent as in western New York. This was
(05:48):
the tumultuous religious environment that Joseph Smith, the founder of Mormonism,
was born into in eighteen oh five. Now, the Smith
family of eleven was poor, and years of hardship and
illness forced them to move from Vermont to New York.
Along the way, an unscrupulous land agent swindled the family
out of their property, leaving Smith's parents destitute. In their
(06:10):
time of need, the devoutly religious Smith family turned toward
the Church, but Joseph had become disillusioned by the sheer
number of religions out there, so he started exploring the
more unusual beliefs at the time, things like folk magic
and superstition, and looking back, that wasn't surprising. Dreams and
visions were actually pretty common within the Smith family. Joseph
(06:32):
even claimed that he could talk to angels. But he
also began to look outside Christianity at more occult sciences
to find the religious truth that he was After he
was so convincing that his family believed his gift would
lead them to financial security. Instead, the authorities arrested Joseph
for disturbing the peace. Joseph Smith was just a teen
(06:58):
when he had his first spiritual vision. It was eighteen twenty,
and he was struggling to make sense of the way
the many sects competed against each other, dividing the people
they converted. He also struggled with what he believed was
a wickedness within himself. Smith gave various accounts of what
happened next. In one telling, distressed and convicted of his
sins and fearing for his soul, he went into the
(07:20):
woods to pray, and there a pillar of lights appeared,
and Jesus came and spoke to him and forgave his sins.
In another version, Joseph said, a darkness surrounded him, and
he called out to God. A burst of lights appeared,
and within it stood God the Father and Jesus the Son.
Smith asked them which church he should join. The two
divine personages, as he referred to them, forbade him to
(07:43):
join any existing sect, for not only were they all wrong,
but they were all corrupt. On the night of September
twenty first of eighteen twenty three, another personage, this time
an angel named Moroni, appeared before him with the message
that God had chosen Smith to translate a book written
on gold plates that contained his gospel. Smith was warned
(08:04):
not to use the plates to obtain wealth, though, or
even show them to anyone or else he would be destroyed.
Smith claimed that he found the plates in a box
under a large rock on a hillside near Manchester, New York.
He wrote that many others wanted the books, but he
hid them, and once he finished the translations, he returned
the golden book to the Angel. While the Book of
(08:25):
Mormon would become the basis of a brand new religious faith,
it also served as a document of social protest against
traditional and complacent figures and structures of power. Smith believed
that the clergymen were the primary source of these sins.
In his eyes, the Book of Mormon suggested that God
would restore the ancient order of things and empower the underprivileged.
(08:47):
Upon the publication of the book, Smith and a small
group of followers promoted this newfound religion. Drawing from his
own life experience, He emphasized people's rights to shape their
own faith and take charge of their religious destiny. His
earliest disciples were poor, uprooted, unschooled, and unsophisticated people a
lot like him. The Mormon Church began evangelizing and growing
(09:10):
rapidly in April of eighteen thirty. The Latter day Saints
were first organized on the Whitmer farm with approximately fifty attendees. Eventually, though,
they moved farther west, focusing their operations in Ohio. By
eighteen thirty seven, they were even expanding into England. The
Mormons were generally not welcomed by the locals in the
places that they settled. Most folks didn't share their beliefs
(09:31):
in communalism and complete submission to the prophet. Then they
especially did not take the Mormon claims that God had
consecrated to them the land belonging to their non Mormon neighbors.
As you might imagine, this tension inevitably led to violence.
In eighteen thirty eight, Smith and many other Mormons moved
their home base from Ohio to Missouri, but friction between
(09:52):
his followers and the locals there persisted, in part because
the Mormons insisted on settling anywhere they wished, even if
the land was already owned by someone else. So Smith
organized a private army of men who ended up in
an altercation with non Mormons, beating in the skulls of
nine men. Tensions between Mormons and their neighbors only continued
(10:14):
to get worse, so bad that the state of Missouri
issued a warrant for Smith's arrest and the governor issued
in order that all Mormons must leave the state or
face consequences. After losing what was called the Mormon War,
Smith's followers agreed to leave Missouri, eventually settling in Illinois
in a town they named Navu, which they saw as
a kind of autonomous theocracy ordained by God. Smith's ever
(10:38):
changing theology, though included the belief that his followers should
not be restrained from using acts of violence. Such unorthodox
ideas couldn't help but lead to conflict at many points,
which is why, for example, in eighteen forty two, his
bodyguards attempted to assassinate the governor. In eighteen forty four,
he unsuccessfully ran for president, and amidst all of these things,
(11:00):
relations with their non Mormon neighbors and even some dissenting
Mormon groups once again deteriorated. Tensions reached a boiling point
that same year when Mormons destroyed the Navu Expositor, which
had printed stories the Mormons considered unfair persecution. Smith eventually surrendered, though,
and was taken into custody at the Carthage Jail in
(11:21):
Illinois A short time later, on June twenty seventh, of
eighteen forty four, a mob of approximately two hundred men
barged into that jail and murdered Joseph Smith and his brother.
Newspapers wrote that the Mormons would soon cease to exist.
They were wrong about that, though members voted to replace
Smith with one of his devout followers, a man named
(11:41):
Brigham Young. After that, Smith's followers moved on, and by
December of eighteen forty seven, around two thousand of them
began settling in Salt Lake City, Utah. Within just three years,
their community reached a population of nearly twelve thousand members,
and it was here that they sought to establish their
own recognized territory. Brigham Young did one other significant thing
(12:03):
early on. He added something called the Oath of Vengeance
as part of the church's initiation rights translation. The hostilities
between Mormons and outsiders were about to reach a tipping point.
Many of the Mormon beliefs created distrust among the other settlers.
(12:26):
They established the act of lying for the Lord, which
meant followers could lie to protect each other, and the church.
Insiders who wanted to leave were reluctant to do so,
as the land that they bought had been consecrated to
the church. Private land ownership was prohibited, and stewards of
the church had that property taken away if they sinned.
(12:46):
Followers had specific jobs within the communal hive, as they
called it, from working fields to hunting and gathering. Trade
outside the community was strongly discouraged. For the most part,
the Mormons craved isolation. Bigham Young portrayed the United States
government as an enemy, claiming that they'd had a hand
in Joseph Smith's death. He also appointed church officials to
(13:07):
certify elections, attempts from US federal agents to uphold laws
the Mormons disagreed with or met with threats of violence. Now,
these actions and beliefs alone might have been the reason
for the distrust, but it was the Mormons proclivity to
violence that worried outsiders. The most Young and some other
church leaders advocated a doctrine referred to as blood atonement,
(13:29):
which held that certain sins could only be atoned for
by shedding that sinner's blood. It was only meant to
apply to Mormons, by the way, but some took it
as a license for violence toward anyone they felt as
a threat. So when the gold rush kicked off. It
brought up a lot of questions about the Mormons relationship
with the US government. Most outsiders traveling to California needed
(13:51):
to cross through the Salt Lake area, and for Young
and his highly indoctrinated followers, this just would not do.
The culture that Young created led followers to believe that
they had a religious right to kill criminals and hostile
outsiders who had harmed or persecuted them to the US government,
though Young was a religious dictator with a stranglehold on
(14:13):
his followers. In April of eighteen fifty seven, a group
of farming families totaling roughly one hundred and thirty five people,
met in Caravan Springs, Arkansas. The group set out toward California,
taking their livestock with them. To the Mormons, this was
considered a hostile force due to an unrelated incident is
He a popular Mormon apostle named Parley Pratt had recently
(14:37):
been killed in Arkansas. As a result, Young had declared
martial law in Utah forbidding any outsider to pass through
without a permit. Mormon apostle George Smith made the rounds
to warn others of the impending traveler's arrival and to
not trade with them, reportedly suggesting that these outsiders' bones
would make really good fertilizer for their crops. He found
(15:00):
and the flames even more by telling the local Pyute
tribe that the US military was following those travelers, planning
to kill everyone they encountered, and let's just make sure
that we're clear on this. George Smith and other Mormons
lied to the Piute, claiming that they were at risk
of being attacked, putting them on edge and dragging them
into the upcoming conflict. Unaware of their impending doom, the
(15:23):
travelers from Arkansas pressed onward. When they reached the area
of Mountain Meadows, those Pyute, dressed in warpaint were already
waiting for them. Brigham Young's adoptive son, John Lee, had
orders to round up other local Native Americans and supply
them with weapons to help kill the travelers. Apostle George
Smith also delivered a letter to the native tribes urging
(15:45):
them that they could either help the Mormons or be
killed by the US military alongside them. The massacre happened
just before daybreak. The travelers fought off their attackers as
best they could and sent a messenger back to get help. Unfortunately,
a more Mormon outrider shot and killed that messenger. Young
men informed another writer that the Mormons should encourage the
(16:06):
Native Americans to handle the problem without their interference. Some
historians believe many Mormons even disguised themselves as Native Americans
and then joined in on the attack. Surrounded and running
out of ammunition, the travelers surrendered, but surrender wasn't enough.
Mormon Major John Higbee ordered his men to kill the survivors.
(16:28):
The native tribes and the Mormons took to hatchets and knives,
brutally slaughtering the men and women. Even children were dragged
from their hiding places and killed. Mormon leader John Lee,
according to many witnesses, behaved like a demon. In the slaughter.
Only seventeen people, all children, were left alive and placed
into Mormon homes. Historians put the final death toll at
(16:51):
roughly one hundred twenty innocent lives. On the morning of Saturday,
September twelfth, Lee and other local leaders rode out to
the field and spent a moment gazing upon the scattered
bodies of their victims. Then after the dead were thrown
into ravines and covered with a light layer of dirt.
The killers gathered together for prayer. They gave thanks to
(17:11):
God for delivering their enemies into their hands. Using the
practice of lying for the Lord. They all agreed that
the blame for the massacre should be shifted away from
the Mormons, who planned, organized and led it, and the
lie they spread to say themselves. The Indians, they said,
did it alone. Every decision has an impact, like ripples
(17:39):
in a pond. The birth of the United States, for example,
had far reaching effects, even extending into the religious world.
It helped create a crisis of authority in religious life
that called for prophets who could give guidance. New religious
movements such as the Mormons, the Shakers, and the Oneida
community emerged as a result, but not all leaders were
(18:00):
entirely happy with a peaceful existence. Brigham Young, for example,
waged a decade's long struggle for Mormon autonomy in the
face of federal sovereignty. He demonized his enemies, employed violent rhetoric,
and encouraged murder. US President James Buchanan, convinced that Young
was leading a rebellion against the federal government, even sent
(18:22):
an army to Utah along with a replacement for Governor.
Young eventually learned to live with the presence of US
soldiers and officials, and in other ways, though he defended
his kingdom with growing desperation for the rest of his life.
But the most shocking event in Mormon history was the
Mountain Meadows massacre. Although Young blamed Native Americans for the atrocity,
(18:44):
the actual evidence suggested otherwise, and despite the perpetrators packed
to keep their involvement in the massacure a secret, the
truth eventually came out. In eighteen fifty nine, several US
government officials were sent to investigate what they thought were
Indian depredations at the massacre site. Instead, they discovered a
different story. Entirely, those who died in the initial attack
(19:07):
had been shot through the skull, and only those who
surrendered had met a different fate. Native Americans weren't known
to use guns with any regularity at that time and
weren't typically such expert marksmen. After noting their findings, these
investigators collected the bones of thirty four victims and buried
them in a common grave. Over the remains, they erected
(19:28):
a monument surmounted by a twelve foot cross. Sometime later,
when Brigham Young saw the monument, he ordered his men
to rip it down. As more and more of the
story was revealed, though, protests spread and outrage grew. The
tragedy even threatened to put an end to Utah's efforts
to achieve statehood. Surprisingly, though, when pressure for an investigation
(19:49):
and punishment arrived, it came from within the faith itself.
In the end, one man was eventually chosen to pay
the price for the massacre, Young's adopted son, John Lee.
He was taken to mountain meadows and killed by firing
squad guns. God and greed. There are a lot of
(20:16):
ideas and concepts that found their intersection in the wild West,
but these were some of the most volatile. I hope
today's exploration of one violent religious groups clash with the
world around them helped you see just how difficult it
was to find peace in an expanding world. But it's
not the only example of such a challenge. In fact,
my teammate Ali Stead has one more tale to tell you.
(20:37):
Stick around after this brief sponsor break to hear all
about it.
Speaker 2 (20:47):
During the eighteenth century, the United States engaged in a
fierce conflict known as the Northwest Indian War, lasting from
seventeen eighty five to seventeen ninety five. It revolved around
the control of the Northwest Territory, encompassing modern day Ohio, Indiana, Illinois, Michigan, Wisconsin,
and parts of Minnesota. George Washington sought US control over
(21:09):
the region and dispatched the army, but the American forces
suffered significant defeats, notably the devastating Saint Clair's defeat in
seventeen ninety one. Undaunted, Washington appointed General mad Anthony Wayne
to take charge. This time. The US was victorious at
the Battle of Fallen Timbers in seventeen ninety four, forcing
(21:30):
local tribes to sign the Treaty of Greenville in seventeen
ninety five. According to its terms, Native American tribes were
to relinquish all claims to present day Ohio and parts
of Indiana, and for their part, the Americans agreed to
relinquish any claims they had to land north and west
of the territory that had been the heart of the dispute. However,
(21:52):
there was a catch. The Native tribes must allow Americans
to establish trading posts within Native territory. Where one American went,
others were sure to follow. Plenty of Americans were willing
to ignore the treaty and infringe on native lands. Hunters
and fur traders depleted game resources, making it difficult for
(22:12):
Natives to provide for their families. For the Shawneese, the
treaties aftermath prompted deep introspection. Some believed that dark powers
were at play and that the Americans represented evil forces
disrupting their harmonious way of life. That's when a Native
American prophet emerged. But he didn't start out with power.
(22:33):
In fact, he lived in the shadow of his oldest brother, Tacumsa,
a renowned Shawnee warrior chief, had always been regarded as
a hero by Americans, particularly during the War of eighteen twelve.
On the other hand, his younger brother seemed to get
the short end of the stick at every turn. Born
in eastern Ohio in seventeen seventy five, lala Itika, whose
(22:56):
name means the noisemaker, struggled to find his place in
the family. He didn't excel as a hunter or warrior,
and had developed a drinking problem in adolescence. But then
everything changed. One April day in eighteen o five, while
sitting in his lodge, lighting his pipe, he suddenly collapsed.
(23:17):
When he regained consciousness, he told those who gathered around
him that he died and visited heaven. This vision had
a profound effect on Lalla Witika, and he vowed to
never drink whiskey again. For months, the visions continued. He
claimed that the Great Spirit had called on him to
deliver the Shawnee from their bad habits and promote peace
(23:38):
with all mankind. In addition to taking on this new
prophetic role, he also took on a new name, tens Quattaua,
meaning the open door. Ten's Quattua advocated for a return
to traditional tribal culture. He emphasized communal living, sharing possessions,
monogamous marriages, peace among warriors, and respectful treatment of wives
(24:00):
and children. While guns could still be used in defense,
hunting was to be done with bow and arrow. Except
for weapons, all American made items were to be abandoned. Additionally,
tense Quatauwa taught his followers prayers and rituals that he
believed would restore the favor of the Master of Life
upon the Shawnee. He said that his people, the British,
(24:22):
the French, and the Spanish, were created by the Master
of life, but Americans who took native land were children
of the Great Serpent. He deemed those who disagreed with
his philosophy as misguided, fools or in league with the
Great Serpent, who spread disorder among the tribes. Those who
opposed him, particularly among the Lenape tribes, faced grave consequences.
(24:45):
Tens Quatua examined captives, condemning some and exonerating others. Converted
Christians were especially at risk, and several individuals were burnt
at the stake for witchcraft. Moravian missionaries who had connections
with the l Lennape tribe promptly reported the situation to
the government. Governor William Henry Harrison challenged tens Quatua, suggesting
(25:08):
that a true prophet should be able to control the
movements of celestial bodies, including the Sun and moon. Little
did Harrison know that his challenge played right into tens
Quatua's hands. During the spring of eighteen o six, astronomers
traveled through Indiana and Illinois to study an upcoming solar
eclipse that was scheduled for June sixteenth. The prophet, keenly
(25:31):
aware of this celestial event, promised his followers that he
would darken the sun. On the day of the eclipse,
the noonday sun faded into an eerie twilight. News of
the profit's ability to control the sun spread like wildfire.
Tribes from far and wide flocked to him, seeking conversion
to his new religion. Shortly afterwards, ten's Quattua and his
(25:54):
followers moved to a new town called Prophetstown on the
Tippecanoe River in Indiana, but even here tensions followed. Attacks on
white settlers in the area increased, forcing Native Americans to
sign the Treaty of Fort Wayne in eighteen o nine.
Chief Tecumza emerged as a prominent figure after the treaty,
traveling extensively and advocating for political and military solutions to
(26:18):
protect Native American lands. Fights over Native territory continued, and
Governor Harrison sent forces to Prophetstown. Outnumbered and outgunned, the
Native tribes were soundly defeated and fled. The Battle of
Tippecanoe effectively discredited tens Quatua's role as a prophet, while
his brother became a legend. The remainder of tens Quatawa's
(26:40):
life was marked by exile, removal and an Inglorious Death
in Kansas In eighteen thirty six.
Speaker 1 (26:49):
Grimm and Moald Presents The Wild West was executive produced
by me Aaron Manky and hosted by Aaron Manky and
Alexandra Stead. Writing for this season was provided by Michelle Mudo,
with research by Alexandra Steed, Sam Alberty, Cassandra de Alba,
and Harry Marx. Fact checking was performed by Jamie Vargas,
with sensitivity reading by Stacy Parshal Jensen. Production assistance was
(27:11):
provided by Josh Stain, Jesse Funk, Alex Williams, and Matt Frederick.
To learn more about this and other shows from Grim
and Mild and iHeartRadio, visit Grimandmild dot com
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