Polygamy on the Pedernales Lyman Wight’s Mormon Villages in Antebellum Texas, 1845 to 1858 Melvin C. Johnson Polygamy on the Pedernales Polygamy on the Pedernales Lyman Wight’s Mormon Villages in Antebellum Texas, 1845 to 1858 Melvin C. Johnson Utah State University Press Logan, UT Copyright © 2006 Utah State University Press All rights reserved Utah State University Press Logan, Utah 84322–7800 www.usu.edu/usupress/ Manufactured in the United States of America Printed on acid-free paper Library of Congress Cataloging-in-Publication Data Johnson, Melvin C., 1949- Polygamy on the pedernales : Lyman Wight’s Mormon villages in antebellum Texas, 1845 to 1858 / Melvin C. Johnson. p. cm. Includes bibliographical references and index. ISBN 0-87421-627-3 (hardcover : alk. paper) -- ISBN 0-87421-628-1 (pbk. : alk. paper) ISBN 0-87421-532-3 (e-book) 1. Church of Jesus Christ of Latter-day Saints--Texas--History. 2. Wight, Lyman. 3. Texas--Church history. I. Title. BX8615.T45J64 2006 289.3’764--dc22 2005035650 Contents Introduction The Wild Ram of Texas 1 1 Militant Mormonism on the American Frontier 9 2 The Wild Ram Strays from the Fold 32 3 Gone to Texas 54 4 Frontier Mormonism in the Texas Hill Country 70 5 Bishop George Miller and Zodiac: 1848–1849 90 6 Cutting the Wild Ram from the Flock 109 7 Independent Mormonism in Antebellum Texas 124 8 Polygamy and a Temple on the Pedernales 136 9 The Mormon Millers of Hamilton Valley 161 10 The Mormon Cowboys of Bandera County 177 Conclusion The Way of All Flesh 192 Bibliography 208 s e g a Vill e htit g Wi of p a M Introduction The Wild Ram of Texas good history is not magic—and not given to an elite few —Herschel Harry Dixon Jr. T he history of the Wightites and the polygamous villages of the Texas Hill Country are relevant and timely today. Such sto- ries as headlined in the Eldorado (TX) Success, “Arizona Man Says Prophet Stole His Family,” in July 2005, catch attention. The Dallas Morning News reported a year earlier about the Fundamental- ist Latter Day Saints’ new compounds “in tiny Eldorado, where fi re- and-brimstone religion may be welcome but multiple wives tend to rankle.” Once again, more than 140 years later, the American issues of “fringe religions, moral relativism and separation of church and state” have come to Texas. Texas and Texans have seen many unusual denominations, but the Mormons always spark contention when they settle among those who have never been around them. Those Texans who call Eldorado and the Lone Star state home are concerned: “it’s because of worries . . . the group’s reclusive and powerful spiritual leader, Warren Jeffs, will move in permanently with a few thousand followers and take over the local government. Others say that is too alarmist, and the general consensus is that the polygamists’ arrival means life here will never be the same again.”1 Whatever the outcome at Eldorado in West Texas, Texans cannot escape their history. 1. “Arizona Man Says Prophet Stole His Family,” Eldorado (TX) Success, 3 July 2005; Karen Brooks, “Polygamist Group Irks W. Texas Town,” Dallas Morning News, 14 August 2004. 1 2 Polygamy on the Pedernales Let me explain why by beginning at the end. This is an exami- nation of Lyman Wight and his Texas colonists. As their community ended in 1858, this small group of Mormon religionists, led by their indomitable chieftain, had infl uenced frontier affairs far beyond their numbers. A much, much smaller group than the Latter-day Saints of Utah Territory, they were also fewer in number than other Mormon sects, such as the Strangites of the Great Lakes region and the Cutlerites of Iowa. Yet these Texas polygamists blazed the way for other settlers into the Texas Hill Country, building wilderness mills that became the cornerstones for frontier communities, creating buffer zones between the settlements and the native tribes, and erecting the fi rst practicing Mormon temple west of the Mississippi River. They practiced the pre- cepts of their unique religion without giving in to their neighbors and without going to war with them. Those former colonists who stayed in the Hill Country after their leader’s death continued to help to change the region into the dynamic part of modern Texas that it is today. Known as the “Wild Ram of the Mountains,”2 Lyman Wight was a rebellious apostle of the Church of Jesus Christ of Latter-day Saints (LDS), who led his polygamous community to the Republic of Texas in 1845. Historian Richard E. Bennett describes Wight’s mission as one to “teach Indians, attract southern shareholders to the Mormon cause, raise money, and in other ways hasten and facilitate the return of the Church to the believed staging site of Christ’s millennial re- turn in Independence, Missouri.”3 The history of Wight and his frontiersmen (described as Wigh- tites4) is little known. Their many journeys began at Kirtland, Ohio 2. The New York Sun records the fi rst non-Mormon description of Wight as the “Wild Ram of the Mountains,” according to the LDS Journal History of the Church, 45:6 August 1845, 1 (hereafter cited as Journal History of the Church), Church Historical Library, Church of Jesus Christ of Latter-day Saints, Church Offi ce Building, Salt Lake City, Utah. The Journal History of the Church is an unpublished collection of scores of volumes containing many thousands of entries pertaining to nineteenth-century Mormonism. These sources include newspapers, diaries, letters, records of church meetings, etc. Other sources for the LDS church are located in its various libraries, museums, and archives in the Salt Lake City area. All will be cited as the LDS archives. 3. Richard Edmond Bennett, Mormons at the Missouri, 1846–1852: “And Should We Die . . .” (Norman: University of Oklahoma Press, 1987), 237n35. 4. The reader should understand that such terms as Wightites, Rigdonites, Jo- sephites, Brighamites, etc., are used informatively, not pejoratively. They accu- rately refl ect the wording and defi nitions of the times. Introduction: The Wild Ram of Texas 3 and moved through Missouri, Illinois, Wisconsin Territory, the Re- public and State of Texas, Indian Territory, Utah Territory, Iowa, and California. This study is rooted in local and family history, and it focuses on the time and place as well as the family/kinfolk relation- ships of the Wightite colony. Larger issues associated with the history of the West, Texas, and the Mormon movement, in general, fl ow from these relationships.5 Lyman Wight’s character is important in understanding his community’s odyssey. The autocratic frontier leader, increasingly ad- dicted to his alcohol and opium as time passed, still inspired others to follow him for more than fi fteen years, in situations often grim and troubled, across America’s borderlands in pursuit of their com- mon faith. To understand Wight is to understand that his persona characterized the dedication, the strength, and the personality of early Mormonism and its converts. A true believer in primitive Christian practices, Wight replicat- ed their rituals in latter-day Mormon communities unusual on the Wisconsin and Texas frontiers. He believed unreservedly in millen- nial Mormonism and in its founding martyr, Joseph Smith Jr. He literally believed Smith to be a prophet of God. Wight was unswerv- ingly committed to establishing an American Zion in Jackson Coun- ty, Missouri, and later in creating a gathering place in Texas for the faithful. In sanctifi ed communities of Mormondom, Wight and oth- ers believed, the Kingdom of God would be created to prepare them for the Second Coming of Christ. Wight believed that Christ would come soon to Zion and establish an end-time millennial reign amidst His chosen people. During the formative years of early Mormonism in Missouri, many of its leaders and followers grew to respect Wight, this religious chieftain who waged literal warfare against the enemies of Mormon- ism. Because of his martial dedication and steadfastness in support of Joseph Smith Jr., he rose to membership in its leading councils. Char- ismatic, intensely personal, and often domineering in his dealings with others, the Wild Ram became infl uential with Joseph Smith. 5. For a good discussion about the growing recognition and worth of regional and local history writing, see Randolph B. Campbell, “Family History from Local Record: A Case Study from Nineteenth Century Texas,” East Texas His- torical Journal 29, no. 2 (1991): 13–23.