This thesis is in three parts. The first part looks at the historical scholarship on writings opposed to Mormonism, especially those from the nineteenth century. The conclusion is that, despite hundreds of works written against Mormonism in its early years, the historical scholarship has not done justice to the writings or people involved. The vast majority of the writings and writers have not been analyzed, and those that are discussed are usually the most sensational and not representative of the genre.The second part of this thesis is a a case study giving an example of the kind of work the author feels needs to be done to make up for the deficiency in this area. Specifically this part examines the religious concerns of critics who wrote in the United States and Great Britain between 1844 and 1857. The evidence clearly shows that there were many writers who expressed religious concerns about Mormonism. Criticisms were made against Mormon religious practices such as polygamy, temple ceremonies and baptism for the dead, and against Mormon religious beliefs such as the role of Joseph Smith, the Book of Mormon, and Mormon doctrines on God and the Bible.The third section contains two appendices. The first is a bibliography of imprints written against the Mormons between 1844 and 1857. The second is a bibliography of all secondary literature about opposition to Mormonism.

This study examines the demographic characteristics of household heads in Salt Lake City, Utah at three points in its history: 1850, 1860, and 1870. Data was compiled on population growth, nativity, sex, age, occupation, wealth, and persistence from the United States Census for those years.The data shows that between 1850 and 1870 the makeup of Salt Lake City household heads changed dramatically from predominately American-born to predominately foreign-born. This change in the nativity of household heads over time significantly influenced several demographic characteristics including the location of immigrant settlement, occupational tendencies, and a high level of stratification of real wealth.

The purpose of this study was to recognize the position of slavery as it pertained especially to the Negro in the Territory of Utah from 1847 to 1865, and the position of the Church of Jesus Christ of Latter-day Saints toward Indian slavery found in those tribes living within the boundary of the Utah Territory. Negro slavery was accepted and tolerated by the Latter-day Saints even though there were but few Negroes in the Territory. These were brought in by a few southern Saints.

This study is a biography of the life and activities of Stephen Markham, between the years of 1837 to 1878. During the Nauvoo period, Markham served as a bodyguard of Joseph Smith and held several commissioned offices in the Nauvoo Legion. He played an important role during the exodus of the Saints to the Great Basin, commanding a group responsible for providing food, lodging, and protection during the trek to the Rockies. While living in the Great Basin, he supervised the settlement of Palmyra, (located near the present site of Spanish Fork, Utah), served as a Bishop of a ward, became the leader (Major) of a home guard which protected the area against Indian raids, and was involved in the civic affairs of the community.Throughout his life Stephen Markham was known as "the Colonel." His generosity to the many homeless Saints was recognized as one of his strong qualities. At the time of his death, he was a strong advocate of the cause he had espoused in Ohio.

In September of 1894, John Hyrum Koyle, Jr., said that he was shown in a dream or vision a large, rich deposit of gold and an underground storehouse of artifacts hidden by people of Ancient America. This dream was the beginning of a mining venture which has never produced anything of value, has been opposed vigorously by both officials of the LDS Church and the State, yet has claimed supporters numbered in the thousands.The mine has profoundly affected (and continues to affect) the lives of many families who have come into the sphere of its influence. The lore of the mine, whether true or false, has been the main instrument in spreading this influence. This folklore has played an active part in three clearly demonstrable ways: the spreading of the Dream Mine sub-culture; the shaping of the attitudes toward the mine and its founder; and the development of stability in both the Mormon culture and the mine sub-culture.This study of mining folklore reveals that the Koyle Dream Mine has much in common with other "dream mines" in both the Mormon culture and in other cultures. Many mining ventures began through supernatural means, but relatively few of them have been successful. Lack of production has brought the demise of many such movements, though some, like Koyle's Dream Mine, remain viable in spite of the absence of paying ore.

The colorful history of Mormon polygamy has many interesting stories to tell, and one of the most interesting is that of Rev. Dr. J. P. Newman's debate with the Mormon Apostle Orson Pratt on "Does the Bible Sanction Polygamy?" This debate was held at the New Tabernacle in Salt Lake City, Utah, on August 12, 13, and 14, 1870. Newman was the Chaplain of the United States Senate and one of the foremost preachers of Washington, D.C. His appearance in Salt Lake City to debate the question of polygamy was a national topic. Probably never before, nor since, has so much been said in such a short time by non-Mormon presses on a question respecting Mormonism. And never before, as far as the author has been able to discover, has a chaplain of the Senate engaged in a public debate of such wide-spread interest.

The Columbia Basin of Central Washington has a relatively recent Latter-day Saint history among the regions of the western states. Most of the sparsely populated rural areas in the west that have large concentrations of Latter-day Saints were originally established as "Mormon" settlements. The basin referred to lies between the Snake and Columbia Rivers and now has thousands of Latter-day Saints who have chosen to inhabit the historically barren land and call it their home. A brief visit or casual observance of the area leads many to question what were the major factors and characteristics leading to the twentieth century growth of The Church of Jesus Christ of Latter-day Saints in the Columbia Basin of Central Washington?

Historians have determined that the visit to London by the early missionary-apostles of the Church of Jesus Christ of Latter-day Saints was the greatest disappointment of their proselyting careers. This thesis shows that, though the mission to London was not numerically successful considering the potential conversion, it appealed to the dynamic, energetic, "middling-class" religious seeker who was produced by the strong nonconformist movement indigenous to London. A specific nonconformist group is identified as responding to the preaching of the early apostles. This thesis demonstrates that those few converts kept the Church alive in London during difficult years. It also shows family-style conversion with over fifty-three percent of the London converts emigrating to America.This thesis introduces the two sides of Greater London as accepted by historians, and shows that this geographic influence was prominent in the choice of lifestyle on the western frontier by the London convert. Most chose to settle along the populated Wasatch front where they were able to pursue their London occupations and introduce London life and culture.

The purpose of this thesis is to study the life and labors of Benjamin Franklin Johnson and to examine his contributions to his nation and to his Church.

In the year of 1903, the right of Reed Smoot to take his seat in the United States Senate was challenged in a protest signed by nineteen prominent citizens from Utah. The protest was submitted to the Senate Committee of Privileges and Elections, a member of which was Fred T. Dubois, Senator from Idaho. The protest charged that the Mormon Church was still practicing polygamy and exercising political domination of its members and that therefore Reed Smoot, an Apostle and leader of this church, was unfit for senatorial obligations. Dubois, believing the worst concerning these charges, took it upon himself to head the movement against Smoot. He surreptitiously organized national sentiment and caused an investigation of the charges contained in the protest by bringing public pressure to bear on the United States Senate.The Mormon Church turned out to be more the object of the investigation than Smoot. It looked for awhile as though Dubois would be successful in unseating Smoot, but as the case wore on the opposition of the Republican Party, the press, and President Theodore Roosevelt proved to be too much for him. From the time he took up this anti-Mormon fight his lack of success in politics seems to parallel his unsuccessful efforts to get Smoot kicked out of the Senate. In 1906, just prior to the time that the Senate voted to retain Smoot, Dubois himself, was defeated in his bid to be returned to the Senate.Dubois' anti-Mormon fight was a popular issue everywhere but in the west and particularly Idaho. He had plenty of warning that such was the case but he couldn't be reconciled to the fact that the people of Idaho wouldn't accept his anti-Mormonism. His self-deception relative to the iniquities of the Mormon Church were absolute and sincere but fatal to his political asperations.President Roosevelt undoubtedly contributed most to Dubois' defeat. But, it wasn't just his defeat. To the very end he had the sentiment of the women's organizations throughout the country behind him. This probably contributed much to his reluctance to accept the "handwriting on the wall."Dubois used this Smoot controversy for political purposes, but more important than this was the fact that he sincerely thought he was on the side of right and that in the end it would be victorious.