My recent study on the correspondence of Ina Coolbrith and Joseph F. Smith introduced me to three poems Mormon women wrote to the future prophet while he was on his first mission to the Sandwich Islands (1854-1858). While each poem shares some common themes and sentiments, their quality, style, and content vary in interesting and revealing ways.
The poems come from members of Joseph F. Smith’s family. Eliza R. Snow, Smith’s aunt through her plural marriage to Joseph Smith, wrote the earliest of the poem:
Lines address’d to Elder
Joseph Smith, Missionary to the Sandwich Islands
Joseph, the Lord has blest you
To be in early youth,
A herald of salvation—
A messenger of Truth.
And yet, the load is heavy
For youthful nerves to bear,
Amid the hosts of trials
The sons of Zion share.
[Note: I’ve made no effort to select quotations from their term as Church president. The words quoted may have been spoken at any point during their life.]
By proving contraries, truth is made manifest.
Upon the stage of a theatre can be represented in character, evil and its consequences, good and its happy results and rewards; the weakness and the follies of man, the magnanimity of virtue and the greatness of truth. The stage can be made to aid the pulpit in impressing upon the minds of a community an enlightened sense of a virtuous life, also a proper horror of the enormity of sin and a just dread of its consequences. The path of sin with its thorns and pitfalls, its gins and snares can be revealed, and how to shun it. Continue reading “Presidents Day bon mots, MormonArts-style”
This week I finished Susa Young Gates’ John Stevens’ Courtship: A Story of the Echo Canyon War(1909), one of the first Mormon novels. Below are some notes I drew up to gather my thoughts on the book, which I think is fairly typical of the kinds of fiction Mormons were producing at the time. A few things set it apart, though, and I try to highlight those aspects in my observations.
As best as I can tell, John Stevens’ Courtship is the first novel published in book form by Susa Young Gates, one of Brigham Young’s many daughters. It might also be the first novel published in book form by a Mormon woman, but I could be wrong. Earlier novels by Mormon women had been published before 1909, in serial form, including Emmeline B. Wells’ Hephizibah (1889) in The Woman’s Exponent and Gates’ The Little Missionary (1899) in the Juvenile Instructor.
It is probably the best example we have of early Mormon historical fiction. It certainly uses Mormon history in a way that compliments the narrative better than either Nephi Anderson’s Marcus King, Mormon (which is superficially historical) or John St. John (which is textbook historical). I imagine Gates’ models are the works of Walter Scott, E.D.E.N. Southworth, and their imitators. Here, the action of her characters play out against the pageantry and crises of the Utah War in a way that does not sacrifice character and plot development to the facts of history. In other words, I feel Gates allows the events, atmosphere, and attitudes of the Utah War to unfold through her characters’ stories rather than through pedantic narration. Continue reading “Notes on Susa Young Gates’ John Stevens’ Courtship”
One of the notable aspects of early Mormon statements about entertainment and media is the focus on discouraging the reading of novels and “light” literature, while other forms of entertainment, notably theatre, were encouraged. Brigham Young acted in Nauvoo, encouraged the early performances in Salt Lake City as early as 1853, and even promoted plays and attended the theatre himself. He announced the construction of the Salt Lake Theatre and vigorously pursued its construction until its completion in 1861.
However, by the turn of the century, Church leaders were also warning members about the theatre, as well as the nascent film industry.
If you read Nephi Anderson’s fiction for its aesthetic value, as the Mormon critics of the 1960s and 70s did, you’ll likely be disappointed–unless your aesthetic standards allow for “preachiness,” that catch-all term commonly used when describing Mormon fiction’s apparent tendency to use art as a vehicle for gospel teaching.
If you read his fiction as products of turn-of-the-century Mormon and American culture, however, you’ll likely have a more satisfying experience. Anderson, after all, was very much a man of his day–and keenly aware of the world around him. Rather than being an aesthetic failure, his work is a rich repository of responses to the cultural changes happening in Utah and the rest of the nation.
In fact, looking at Anderson’s work from this perspective helps us better understand some of his more problematic works, like his 1918 short story “Forfeits,” a second place winner in one of the monthly fiction contests the Improvement Era sponsored for a time. (If you’re unfamiliar with the story, you can check it out here.)
In the story, a young man, Gale Thompson, returns to his Utah hometown nearly five years after “seek[ing] adventure and perchance fortune in the world” (519). By chance, Gale meets up with Dick Stevens, a friend who once accompanied him in his wanderings, who has since returned home and married Gale’s sister, Laura. During this reunion, it comes out that Dick and Laura’s child–an ambiguously sexed child that both men refer to only as “it”–was born blind because of a sexually transmitted disease Dick had contracted while he and Gale lived in Chicago and “dabble[d] in forbidden things” (521). The news sobers Gale, who fears that he may still carry the disease–even though a quack city doctor once pronounced him cured. His joyful return is over in an instant: