Writer’s Note
This is not meant to be a comprehensive biography. Rather, It is meant to be a biographical essay arguing for a rounder perspective on Eliza than is currently found in academia or religious culture. While in no way do I claim to know Eliza better than those scholars who have dedicated decades or study and countless published works to her. I do however believe there is value in a fresh viewpoint based in the intimate study of Eliza both personally and as she is remembered. I would also like to point out my biases. I am a young woman who has grown up in the Church of Jesus Christ of Latter Day Saints. I have both a faith and individual experiences that sometimes mirror and sometimes completely contradict those of Eliza, and at my heart I am a contrarian. I have both cried with and sincerely disliked my subject, often between mere pages of her diary. While I will try to be as objective as possible, I may fail as we all do because of our subjective lives. Please understand this only ever comes from a deep respect for the subject matter as well as a bit of historical attitude.
I will be calling Eliza R. Snow by her first name. The simple justification for this is that all the leading scholars do as well, and who am I to break from the women in whose footsteps I follow. This is also a biography meant to contribute to both academic and popular history, for which I feel the personal moniker is best suited.
As for religious content, Eliza is at her core a religious figure. Much of her greatness in the modern memory stems from what she did in that sphere. I am of the same faith and in reality anyone likely to read this or any other biography of Eliza will be some form of “Mormon” as well. So there will be several occasions where I skim over portions of Latter Day Saint history and doctrine that is well enough known I won’t pause the narrative to explain. In these cases I will provide a short endnote for anyone not familiar with the concepts.
Recently the Church of Jesus Christ of Latter Day Saints released a policy that its members and the general public should no longer use nicknames such as “Mormon” of “L.D.S.” Rather the name should be abbreviated to the Church of Jesus Christ. This however raises issues among historians as throughout the Church’s history, members referred to themselves as “Mormons.” I will be walking a middle ground here. When referring to the modern Church, I will use the requested terms. When discussing the Church as the early pioneers experienced it, I will use Mormons. This is purely in an attempt to maintain the historic identity with which they banded together and fractured apart. Eliza called herself a Mormon, so shall I.
Introduction
The history of the Church of Jesus Chroist of Latter Day Saints is a prime example of limited history. While it is taught literally religiously within the small circle of members and those who brand themselves “anti-mormon,” it barely registers in the history of the United AStates, much less the international world. Eliza R. Snow occupies an even smaller space within this limited group history. Were you to mention her name to someone not acquainted with the history of “Mormons,” she would be unrecognizable. Were you to ask a male member of the Church of Jesus Christ, you would likely at most receive a short glimmer of knowledge about her being Lorenzo Snow’s sister and a Relief Society President. Even most younger female members know little about her. Among the more elderly female members, who learned from different curriculums and often hobby in LDS literature, she would likely be described with some variation of descriptors:
Precise - punctual - meticulous - high fashion - cultured - travelled - well read patriot - brilliant - avid - profound - exalted - tempered - spiritual - humorous - prophetess - poet - feminist - saint
These phrases were taken directly from essays and articles about Eliza from the Church of Jesus Christ website, and encompasses the common perception of her accomplishments and character. Even academics tend to turn back around to these same ideas. In an address to the Mormon History Association Jill Mulvay Derr, arguably the foremost expert on Eliza, described her as having:
An engaging sense of humor; she was not unkind; she wrote affectionate letters to family and friends; she embraced sisters who felt inadequate and ministered tirelessly to the sick. But her preference for emotional discipline, manifest sometimes as detachment and even dismissiveness, has overshadowed the ways in which she was also a nurturer... Even among her own people, she has often been remembered more for the rigid form she maintained than the feeling that energized her extraordinary life.
This is not an untrue portrait. It can however appear from all the papers and articles available that Eliza is flat. Very few are able to see her as the multi-faceted woman Derr and her counterpart Maureen Ursenbach Beecher understand. This is because that knowledge comes from an intimate understanding that confronts the difficult narratives. Yet those difficult narratives often lead more to confusion and dismay. Many have been driven from the Latter Day Saint faith because of the history that must be grappled. This essay will do some of that. Then there is the element of the unlikable historical figure. We come from a history rife with respectable but unsavory figures. A dive into the shallow end of Eliza’s life and personality leads to only this sort of distaste. She was objectively mean at times and what some may deem “uppity” on many occasions. That is why this paper will serve as a deep-dive now accessible to the historical layman where understanding and empathising with Eliza has previously been reserved for her devoted scholars.
Yes, empathize is the word to use here. There are enough facets to Eliza that anyone may find a way to relate. Hopefully the reader will find such an occasion within these pages. In any occasion, the best place to begin to learn about a person is how they themselves go about telling their life story.
Nauvoo
This is a day of much interest to my feelings. Reflecting on past occurrences, a variety of thoughts have presented themselves to my mind with regard to events which have chased each other in rapid succession in the scenery of human life.
Most diarists dedicate the majority of time and detail in their writing to the significant and challenging moments of their lives. Indeed, Eliza began her diary 29 June 1842. This was the day she was sealed to Joseph Smith, prophet and president of the Mormon Church. She had not kept a diary before this point. While it may be argued she did and it was not preserved, that ignores the obsessive nature Eliza had over record keeping. She meticulously preserved the Nauvoo Relief Society minutes throughout her journey to the West and always ensured her own writings were taken care of. The diary form which this biography will take many passages was safely tucked away in private and archive collections for decades upon decades, waiting to reveal Eliza’s intimate thoughts. So it can be safely said that Eliza saw this time of her life as so critical she took up journaling, which only ended when she reached the Salt Lake Valley.
Rumors of polygamy had already been swirling for a while in Nauvoo. Joseph married his first additional wife in 1841 and Eliza was not one of the first nor the last of the city’s women to be entered into secret unions. The practice was secret for many reasons. For one, the political climate was already reaching the boiling point as many in Illinois and throughout the United States did not like the fusing of politics and religion the Mormons set out in Nauvoo. Second, the spreading of rumors was already turning many freshly converted saints away. Concerns grew about fractures and dissolution within the church. Eliza’s own parents were among this group of the disenchanted.
While the details of when they left the faith are unknown, Eliza is clear that her parents held much bitterness toward the church about persecutions the saints had endured and repulsion toward rumors of polygamy. In recording a 23 May 1843 visit to her parents she unequivocally deemed this bitterness to be because they had given up the gospel which would have comforted. Eliza reflected that they should have had the faith she still held dear as it “enabled them to rejoice in the midst of tribulation & disappointment.” Indeed, this belief was Eliza’s sole comfort in life for many seasons.
While Eliza cared for her parents and all her siblings, visiting with them whenever she could, there is no comparison for her love of Lorenzo. Unfortunately for most of the Nauvoo period he was on his mission in the Eastern United States, leaving Eliza without her favorite companion. There is a marked difference in her journal when Lorenzo visited. The narrative changed from one of much introspection and self-occupying activities, where Eliza often felt forlorn and alone. Instead her diary became a log of all the people and places they visited together, with little time put in and large gaps, until he departed again and Eliza returned to her daily gettings-by. The following passage perfectly encapsulates Eliza’s writings about her brother. Lorenzo’s absence was surely one of those items included in Eliza’s list of sacrifices for her religion.
I cannot describe the feelings which fill’d my bosom when I saw the steam-boat Amaranth moving majestically up the Mississippi, and thought perhaps Lorenzo was on board: my heart overflowed with gratitude when after the landing of the boat, I heard Prest. Hiram Smith say to me “your brother has actually arrived.” It is a time of mutual rejoicing which I never shall forget.
Polygamy was a lonely state, but particularly for Eliza. With her family living counties away and her closest friend on his mission, she bounced between households throughout her time in Nauvoo. It was a rare situation for polygamous wives to live with their husbands until the saints were safely in Utah. Eliza, though she grew up with relative wealth, had no steady income for herself and thus no means for her own home. Her paid work came in the form of teaching during the winter and doing handicrafts. She was skilled in needlework and was known for creating excellent straw hats which were in common use. Despite such small earnings Eliza was lucky enough to live in a community where members of the church could always find some residence with one another.
Eliza never recorded her thoughts of polygamy in her journal, only beginning the record after she had consented to marrying Joseph. Later in life she gave perspective in her life sketch, which is the first quote. While it must be understood that the sketch was created for a publication meant to curry favor for the Mormon faith, Eliza’s recounting of her marriage rings so true to her character it may be accepted as truth. The second account comes from a Newspaper article published in St. Louis Missorui in 1887, ten years after the life sketch. In this article the journalist recounts a meeting with several of the prominent women of Zion including Emmeline B. Wells, Zinah Young, and Eliza R. Snow when visiting Salt Lake City. In this article he included Eliza’s recounting of her conversion ot the practice of polygamy.
In Nauvoo I first understood that the practice of plurality of wives was to be introduced into the church. The subject was very repugnant to my feelings — so directly was it in opposition to my educated prepossessions, that it seemed as though all the prejudices of my ancestors for generations past congregated around me. But when I reflected that I was living in the Dispensation of the fulness of times, embracing all other Dispensations, surely Plural Marriage must necessarily be included, and I consoled myself with the idea that it was far in the distance, and beyond the period of my mortal existence. It was not long however, after I received the first intimation, before the announcement reached me that the “set time” had come — that God had commanded his servants to establish the order, by taking additional wives — I knew that God … was speaking. … As I increased in knowledge concerning the principle and design of Plural Marriage, I grew in love with it.
When first plural marriage was suggested to me, … I would not listen to the matter. The idea was repugnant, abhorrent...But I was told it was God’s command, and I went to God and asked God to enlighten me, and he did. I saw and felt that plural marriage was not only right, but that it was the only true manner of living up to the gospels, and I quenched my womanly emotions and entered the order.
On August 14th, a month and a half after her marriage to Joseph, Emma Smith sent for Eliza to join the Smith household. In recording the event in her journal Eliza shares little of her feelings but states “my former expectations were frustrated, but the Lord has open’d the path to my feet… it seem’d to come in answer to my petitions to God to direct me in the path of duty.” Were these expectations a promise that Eliza would be kept away from the home? Emma Smith, the prophets wife, was still very against polygamy and living in the same house could not have been entirely comfortable for Eliza. Luckily however the women were friends from their time living together in Kirtland and serving in the Relief Society together, so Eliza did join the Smith home with faith in God’s planning.
The nature of Eliza’s time in the house is unknown. There is much however to be gleaned from her poetry:
Eliza lived everyday in the conflict of living a life and doctrine “not disclosed.” She watched as rumors, whispers, and outright sermons were spread about polygamy and members, including apostles and prominent figures, were estranged. In this poem she is clearly admonishing the church body to remember that they trust the Prophet as a spokesman for God and that their religion was founded on true principles. By the end of the poem however, there is a twinge of personalness. Eliza blames “traditions’ haughty mood” and “superstitions’ jealous brood” for corrosive actions and words. Perhaps here she not only spoke of the church body but her own personal life. Was she being insulted, or at least felt insulted by generalizations about these polygamous wives? In either ocasion it is clear in both her poetry and journal that Eliza keenly felt the tension of the times and responded with appeals to faith, her rock through all trials.
Eliza was removed from the Smith home on Feb 11th, 1843. No reason was given for this and Eliza merely recorded “took board and had my lodgings removed to the residence of br. J. Holmes.” Some may think of the so-called “incident of the stairs” here. In honesty this half baked memory of unlikely events is so fraught it will not be mentioned here but discussed in the endnotes. Suffice it to say the character it paints of Eliza is impossible to all those who know and knew her well.
Most of her record consists of the ins and outs of politics at the time. Joseph was accused of conpiring in the attempted assassination of Boggs. On one occasion in October 1842 she wrote to the prophet:
Sir, for your consolation permit me to tell
That your Emma is better-- she soon will be well;
Mrs. Durfee stands by her, night and day like a friend
And is prompt every call--every wish to attend;
Then pray for your Emma, but indulge not a fear
For the God of our forefathers, smiles on us here.
You have found a seclusion, a lone solitude,
Where your foes cannot find you, where friends can’t intrude;
In its beauty and wildness, by nature design’d
A retreat from the tumult of all human kind;
And estrang’d from society—how do you fare?
May the God of our forefathers comfort you there.
It is hard to be exil’d, but be of good cheer;
You are destin’d to triumph! Then, like a chas’d deer,
Hide yourself in the forest, secure from the blast,
Awhile, till the storm of their fury is past,
For your foes are pursuing and hunting you still—
May the God of our forefathers screen you from ill.
It may seem strange that Eliza would write her letters in prose as well as her poetry. However, doing the most was Eliza’s style. This poem also begs the question of Eliza’s relationship to her prophet and husband. Her words, while familiar, do not carry any air of romantic affection. This was the standard in Eliza’s writings addressing or addressed to Joseph Smith. Her tone was always that of reverence for her religious leader. In her journal Eliza almost always called Joseph and Emma some combination of President, Presidentess, Borther, Sister, Mr. and Mrs. Her poetry constantly lauded Joseph for his perseverance in the face of the vilified government figures and Emma for her strength in carrying on despite her husband living on the run.
The most emotion seen from Eliza regarding Joseph came after his assasination. Immediately Zion’s poet composed a tragic lamentation of the event and a fiery rebuke of everyone her and the saints held responsible.
This poem was written for publication and shared at the funeral of the Prophet and his brother. While this may have affected Eliza’s tone, there is no doubt the rage she felt was authentic. Even at the end of her life she emphatically declared the act a stain on America. Of her own feelings about the death of her husband Eliza only ever spoke in her life sketch, simply stating “what it was for loving wives and children, the loyal heart may feel, but let language keep silence.” This is a fundamental issue with defining Eliza’s relationship to Joseph, she purposefully said little. While historians may say she held no romantic regard for him, that comes only from the hints left by a generally reserved woman. The truth is only known to those who are gone.
Becoming Eliza
Before we commence in studying Eliza’s developmental years to understand her better, understand that the largest source for this time is Eliza herself, writing close to the end of her life. Edward Tullidge, a journalist and friend of the early church commissioned Eliza to write this life sketch in response to some anti-Mormon popular works coming out. It was included in a compilation of around forty Mromon women writing in defense of their faith and polygamy titled The Women of Mormondom, published 1877. While this recounting used as a reference often in the ensuing section may not be the most accurate, it is nonetheless telling of how Eliza saw herself and wanted to be seen both personally and as the looming figure she was.
Charming Childhood
No one can deny Eliza enjoyed a charming and privileged upbringing. While her father was first a farmer he experienced great success in the industry and eventually entered public service. This left money for the family to send their sons and daughters for formal schooling, a lucky break for Eliza who would otherwise have needed to rely on self education to simply read and write. As Eliza would tell it in her Sketch of My Life, she was precocious and a bit of a terror for her educators as she would turn in unrelated homework in the format of prose. While this may be a rosy-eyed tall tale from Eliza, it really would not be surprising if true.
Regardless of her tendencies it is clear she was accomplished. Eliza worked as a scribe for her father in his political offices and was first published at twenty one. While not impressive in terms of concept or unique prose, it is clear in the work that Eliza was quite well read and had a large vocabulary and cultural reference library. She also chose to publish under a pen name, Angerona.
This poem began a string of publications in the Western Courier, then edited by James B. Walker. James was very interested in Eliza, writing to request further works from her after a period of silence. Eliza obliged and James was soon pursuing her at a community dance where he observed her behaving aloof and unimpressed, causing him to feel he offended her. Then, as any man would feeling he offended a woman, James wrote a direct poem to “Angerona” in his paper. Eliza was unimpressed, responding quickly and with no holds barred.
James was not the only man Eliza rejected. She recounts being proposed to several times and rejecting each. Eliza enjoyed a life of simple luxury, doing handicrafts and writing poetry for spending money while living at home. Homemaking was not then nor truly ever her strong suit. Why, when she lived in such favorable condition would she marry and lose much of the freedoms she enjoyed? Already Eliza’s discerning and nigh picky attitudes were apparent in both her poetry and daily life. It is no surprise she considered religion with the same skepticism.
Becoming Mormon
From a young age Eliza had a relationship with the Bible as her family, much like the Prophet Joseph’s, prized choice in religion. At many times her family was split between denominations. Of particular importance to Eliza was the absence of the “gifts and manifestations of which those ancient Apostles testified.” Eliza wanted modern revelation, signs, and wonders though she also took issue with other points of doctrine among the many sects in the North. Specifically the evangelists taught that to be saved Eliza needed to see herself as the worst of sinners and accept God would be just to consign her to hell. In Eliza's words “the common-sense with which God had endowed me revolted, for I knew I had lived a virtuous and conscious life, and no consideration could extort from me a confession so absurd.” Then and for the rest of her life Eliza carried an air of nigh-infallible adherence to whatever understanding she had of proper religion at the time.
Regardless of this interest in modern revelation, when Eliza heard of a man claiming to be a modern prophet with new scripture in New York, she was skeptical. Too good to be true, a hoax. In 1830 however she would meet this “prophet” and considered him honest, though she did not yet believe. Like with her proposals, Eliza was not going to just accept the face that was first presented to her, she was endlessly critical. Eliza’s mother and eldest sister joined that same winter they met the prophet. Eliza did eventually receive her witness that this new religion would be more than a “flash in the pan” after seeing how they established Kirtland and the miraculous works going on there.
The night of her baptism on April 5th, 1835 Eliza had a vision of a candle at the foot of her bed which she understood as a message from God saying “the lamp of intelligence shall be lighted over your path.” As Elkiza said “I was satisfied.” From this moment onward she never wavered from faith in God, Christ, and the religion known as Mormonism. Eliza’s future experience with accepting polygamy closely mirrors her conversion to the Church of Jesus Christ. She was at first skeptical, even repelled by the principle, and relied on her own study and reasoning coupled with revelation from God before she would consent to anything.
December of that year Eliza went to Kirtland where she lived in the Smith home and taught their children. This gave her opportunity to not only build friendship with Emma Hale Smith but observe the prophet whom she called “humble as a little child.” She also gained for her donation to the Kirtland Temple building funds, her own plat of land where she lived and rented out rooms. This was the first and only time Eliza was able to live alone, having never left her family home and ever after residing in the homes of friends and family. During this time Eliza also recounts how she shared the gospel with her brother and closest friend Lorenzo whom she feared “was approaching the vortex of infidelity,” thanks to his college studies. Eliza makes it clear in her life sketch she feels responsible for her brother's conversion, having written to him about her experiences and inviting him to stay with her in Kirtland. In Loenzo’s recounting however he attributes his contact with Mormonism eventual conversion to hearing directly from Joseph on one of the prophet's visits to Portage County, Ohio and debating the merits of the faith among his religion school colleagues. This small matter reveals much about an aspect of Eliza. Lorenzo went on to accomplish much as a Church member, missionary, and leader, including becoming prophet after his sister’s death. He also happened to be the only family member she had who retained faith, as well as being her best friend and favorite companion. There is also a sort of pride and feeling of raising one's siblings that comes from being an older sister, especially being ten years senior as Eliza was in relation to Lorenzo. It would have meant a great deal to Eliza to have gifted Lorenzo the faith that defined her life and brought them both to prominence. As she said “he has been a great benefit to me, as well as having been energetically useful in the Cause which I esteem dearer than my mortal life.” Indeed, Eliza would sacrifice everything in her mortal life, save death, to the faith she believed in.
The Tragedy of Missouri
Missouri was a time of trial for many of the saints, but women most of all. Gang rape was wide spread enough that the church as a body took suit to the state legislature. Andrea Radke-Moss has closely studied the experience of these women in collective memory and made some astonishing conclusions. While discussion of this research may be found in the endnotes, the following assertion will be carried throughout this paper as a reasonably supported fact.
Eliza R. Snow was one of these women sexually abused and scarred by this time of terror in Missouri.
Much of Eliza’s personality may be re-written in our minds by this revelation. Did Joseph marry Eliza as a pitiful apology for what happened to her? Was it her hope for some sort of spouse befitting of her state? Was it a redemption for her?
In her autobiography Eliza discussed polygamy saying she “esteem[s] is a precious sacred principle - necessary in … redeeming woman from the curse, and world from corruption.” While obviously this is a reference to the classic Christian idea of Eve’s original sin, there is more to the theology of polygamy being freeing. Polygamy was also taught as a way to relieve women of their thralldom to men and receive power and rights to reign in the kingdom of God in a world redeemed form lustfulness. While Eliza never wrote of how she felt about the crime or how it played into her marriage to Joseph, it is impactful nonetheless to consider what redemption she found in a distant marriage to a Prophet who ensured her place in the highest realm of heaven despite any perceived “damage” to her virtue.
Then what of her childless life? While Eliza was older when she married she was not outside the realm of possibility to become pregnant. She was however often ill and sometimes deathly so. Then perhaps the ravages of the Missouri Mob so damaged her there was no hope of children. Beyond theories of infertility, there is also the ever unanswered question of whether she had any sexual contact whatsoever with either of her husbands. The truth is, it seems unlikely when considering all aspects of Eliza’s person. Her rape would have been very recent to her marriage of Joseph. As one might assume or personally know, there is a long mental and physical recovery for sexual abuse survivors. Then, as discussed earlier, nothing in her love for Joseph Smith speaks of romance. In all her writing Eliza treated Joseph with respect as a leader, not with any personal affection. It is hard for someone acquainted with her writing tone to guess they were married at all, let alone intimate. No matter what reason, due to the damages of rape, poor health, or personal choice, Eliza had no children despite devoting much love to those of others, these “purer children of God.”
At many points in her life, both as poet and presidentess, Eliza spoke in ways that seem rude, self-righteous, or obnoxious. Could these be a product of her trauma? A woman who resorted to more strong-armed masculine tactics to compensate for her female fragility. [sentence about female expectations of the time]. And what of the almost fanatic faith she held in the Mormon gospel. In every moment of her ministry in the church she was preaching the good of all church doctrine and in her private writings only ever reprimanded herself for not having enough faith and obedience. One would be hard pressed or discover any sense of doubt or wavering in Eliza. Yet to think that any woman would give up more than just home and money for a religion , but be violated in persecution for her beliefs.Eliza had already made the choice to join this church and follow it through so many trials. How could she ever doubt or leave the Mormon faith after suffering for it? Eliza instead chose to live for it.
The Trek
While for most members of the Church who undertook the trek to Utah it was a seminal time in their life, for Eliza R. Snow it was more of a difficult interlude. The tenor of her diary became that of a log rather than a place for thoughts. Most of all this time of Eliza’s life encompassed her groping for some semblance of family.
When Joseph was martyred Eliza was living with the Markhams, the final of her pit-stop homes in Nauvoo. Anyone she could have taken comfort in were either unaware of polygamy, despised it, or were too far to offer an ear. So instead Eliza did what she did best, write. And here she composed Invocation, or the Eternal Father and Mother, later known as the Latter Day Saint hymn, Oh My Father.
Throughout her pioneer journey, Eliza wished for death. Not a week went by without her praying to see her Heavenly Father and Jesus Christ. She took solace in the infrequent sacrament meetings that took place, recording each one carefully and with gratitude. Over time she also began building bonds, but first lived through a new season of loneliness.
While Eliza keenly felt her connection to Heavenly Father, she lacked her own paternal figure. Her father had indirectly forsaken her by leaving the faith over the polygamy she was a part of. Eliza was in Kimball camp while waiting out Winter Quarters and as such Heber C. Kimball was her guiding priesthood leader. On April 8th, less than a month after crossing the Mississippi, Eliza recorded the following:
Elder Kimball was passing my “study” to day when after the usual compliments, I told him as I was number’d among his children, I wished to know if he would acknowledge me as one. He said he would & I told him that I should claim a father’s blessing. He said he would give me one, I asked when? To which he replied “now” I told him I was ready; he said to me then, “A father’s blessing shall rest upon you from this time forth.” From this time I call him father.
Whatever comfort this gave her then, Eliza would never have the closeness she craved, as Kimball remained busy with his responsibilities and had little time for socialization beyond greetings and apparently, short blessings. It is almost tragic to see a woman who would go on to be a monolith of independence and accomplishment so desperate for connection.
Seemingly out of place, Eliza would on several occasions reflect on the proper forms and practices of family and marriage. “Without order all is confusion. & without mutual action in the head… there can be no order.” These moments were in response to her home life with the Markhams. Eliza disliked their son Warren, calling him “a constant annoyance.” He in turn accused Eliza of “talking to Elder Kimball against his [Warren’s] wife,” which she deemed “false as hell.” Far from the norm of this woman of culture and cultivated language, such strong terms make evident a deep tension in the group. Sis. M, as Eliza called [name] Warren was often laid up sick while they waited in Winter Quarters. At one such time, after tending to her friends for days on end Eliza witnessed:
“In the back end of the wagon, my indignation was arous’d by seeing br. M. & Mragret lying on it side by side- after a moments reflection thought best to suppress my feelings- but returned to make certain that I was not mistaken- I feel myself in the midst of unclean spirits. O Lord give me wisdom & prudence that I may conduct properly.”
Witnessing such behavior placed Eliza in a terrible position. Ever a woman of propriety and advocate for upright behavior she was naturally appalled to see a man flirting around with other women while his own wife laid sick. On the other hand Eliza was well aware of the reality of men courting for polygamous wives. While she accepted the doctrine back in Nauvoo, the trek West and early settlement of Utah was a period of her coming to grips with what the balance would be. When and where was it appropriate for women to be angry or permissive over their husbands courting? Soon Eliza would find her own argument, but even then she spoke to the women in favor of longsuffering.
During this time Eliza and many other sisters relied on their spiritual gifts inWinter Quarters. Blessings, healings, and the gift of tongues were not only present but the women actively sought to improve their gifts. As the caregivers of the sick they wielded the priesthood power in blessing the lives of others, a practice which faded as the church tightened the practice of priesthood. For now however it was necessary for their survival. This independence translated into industry when the saints reached Zion, a shift Eliza spearheaded at the behest of Brigham Young.
Eliza’s time with the Markhams weighed so heavily on her that when Brigham Young assigned her to travel to Utah with them still, she instead found a place for herself with Margarett Peirce Young, fellow wife of Brigham. As the wagon train made their way West Eliza was freed from the previous strain of merely getting by in Winter Quarters where everything was sickness. Instead she was able to ride and ponder. This was the first time in a while that Eliza experienced calm and stability, each day on the trail so similar to the last.
Eliza did not remain without a care however. She still did not know what she would do once in Zion. She had no real family and was taking no funds with her. Near the end of her journey Eliza’s camp was visited by Brigham, who regularly rode out to liven and check on the saints at the end of their trail. Here she asked her prophet and husband “who shall be my counsellor in the year to come?” When Brigham simply replied with her own name, Eliza contoured “she is not capable.” Brigham’s response has some tantalizing foreboding. Scholars of Church history know that Brigham Young and Emma Smith did not get along and the conflict betweeen her Relief Society and polygamy contributed to him ending the group. He did not appoint Eliza as Emma’s successor as president until after Emma’s death. Here, in 1847 Brigham foreshadowed Eliza’s 1880 appointment “I have appointed her president.” He was not only telling her greater things were ahead in Utah, but that Eliza would be left to govern herself in the coming days, months, and years. He would not and indeed never did baby Eliza’s needs. Brigham gave a place to her in the Lion House but they were partners in governance only. Eliza earned an independence during her trek and early years in Utah that lasted a lifetime.
Perhaps this is why in many of her addresses throughout her career leading the women of Zion seem harsh. Constantly Eliza preached that the women should be hard-working, self-sufficient, and giving, even when the demands of the home seemed great. Eliza led the Relief Society to be a model of herself as she had become over her years of growth and trial. Never wavering, ever serving, and above all independent.
In these Societys wee should try to incourage every enterprise that make us as a People self sustaining.
The Relief Society is a self governing organization calculated to do much good not only to relieve the poor but to save souls. It is not a begging institution my Sisters but a school to improve and cultivate our minds.
Concluding with Service
By the time Eliza reached Utah her self development was complete and she was prepared for a remainder life in service. She went from work to work. Cataloguing her going about from one tip of Utah to the other and around the world would be pointless. Rather this final chapter will focus on instances where Eliza’s personality discussed throughout this biography truly shines through.
Eliza R. Snow and her company arrived in the Salt Lake Valley on the 2nd of October. Eliza took up residence with Clara Decker Young, wife of Brigham Young. While their early settlement was rough and inelegant, Eliza saw the scene of taking refuge under an umbrella indoors thanks to torrential downpour kept company by only a little Indian girl “rather romantic.” Soon Eliza took up industry, planting her own potatoes, as well as service in the brand new endowment house. “From that time, when in the city, I have been a constant officiate in that House, one, two, and four days per week.” Indeed no matter what her titles and callings Eliza gave incomparable time to holy ordinances.
In 1855 Brigham Young reestablished the Relief Society. Eliza tells the story best. “Pres. Young told me he was going to give me another mission. Without the least intimation of what the mission consisted, I replied, “I shall endeavor to to fulfill it.” He said “I want you to instruct the sisters.” While a tad cinematic this was undeniably Eliza, taking on responsibility before really knowing the implications. Eliza made the society into a group of industry and charity, disbursing over ninety two thousand dollars across many causes. While Brigham Young may have sanctioned the Young Ladies’ Retrenchment Association in 1867, Eliza commissioned sister Aurelia Rogers to found the Primary while in Davis County in 1878. Brigham Young had already passed away in 1877 and John Taylor was not sustained as President of the church until 1880. Eliza was acting completely alone, confident in her role and jurisdiction as a church leader. While she may have been only the leader of the female organizations, Brigham gave Eliza a freedom to preside that was unparalleled. He trusted her, the wife who sat at his right hand at the dinner table and in prayer. This trust carried throughout the church body long after his death.
While president of the Relief Society Eliza took on projects like presentations for the Centennial Fair in 1875 and the mercantile. Further illustrating his trust, Brigham Young allowed Eliza to order as much cloth as she wished form his privately owned factory to supply the short lived home goods store. When he wanted something done all he needed was Eliza’s commitment and an open wallet. Eliza was founding chairman of theSilk Association and board member in the Deseret Hospital Association. Everyone wanted Eliza and Eliza felt every project needed her. A pattern becomes evident. Eliza would reluctantly take the offer of a new project, make the endeavor functional, and pass responsibility off to another. Eventually Eliza retired from her boards to merely officiate in the temple, minister, write and edit work until her death December 5, 1887.
This time of Eliza’s life is when she appears most aloof, critical, bordering on self righteous. In honesty, she was all of those things, but these attitudes were not unfounded. Eliza knew as did many leaders that if their new state were to survive and eventually flourish the Saints needed to have unwavering faith and complete unity. The disaster of Nauvoo’s last days could not be repeated. They were also settling in a desert valley, work was on the menu for everyone. Eliza had already suffered much in her life, so she taught gospel principles with an iron tongue. She got through her trials on the strength of her testimony as so shall you. She reached autonomy through dedication and industry, and so must Zion. She may not have been the head of a home but she knew what it was to take care of others who needed her as a maternal and sororal figure. She may not have understood the struggles of the housewives she led, but her poetry speaks of nothing but love and a deep empathy for the suffering of her fellow women. The Relief Society needed to function with priesthood authority but outside of its supervision, just as Eliza had for much of her church membership.
Now, was Eliza entitled, or as we may say colloquially “uppity?” Yes. Eliza grew up in a privileged home that allowed her a great deal of education which she applied to hone her creative skills. Even when she lived without a home or any money to her name she never lost the air of ‘education.’ Eliza also never lost her faith. Not one after her baptism did she allow doubt to cloud her mind. One cannot waiver in the faith they gave everything for, else what was it all lost for. Was it unreasonable to expect that from others? Perhaps. Yet she was a part of a small group who could say they truly earned their laurels of Mormon Church membership.
Eliza R. Snow is an interesting figure to grapple with. For decades remembered as the Relief Society President who defined the life and roles of early Utah women, she may at first appear cold and unapproachable. In truth, she could be. Yet Eliza was well acquainted with grief, a life spent compensating for what could have been without any self pity. In truth much more is gained from knowing Eliza intimately than there is in just holding her up as a simple example of women leadership. Yes she was strong, but that strength came from weakness. Yes she was cold and uppity, but she also forged connections stronger than any blood relations which speak to her good and loving nature. To read Eliza’s journals, as every woman of the church should, is to learn that despite her shortcomings Eliza is what we should all hope to be. Eliza lives as an example of what complicated, complete history can teach.
Epilogue
Much is often made of her request for all guest-wear and decor to be white at her funeral, but perhaps that is just like Eliza to make her life celebration more of a to-do than the average affair. She did after all write her own eulogy six years before her death, because who could have written it better?
Bury Me Quietly When I Die