The Apostasy of Samuel Brannan

THE APOSTASY OF SAMUEL BRANNAN

By Eugene E. Campbell

Samuel Brannan has become a legend in Mormon and California history. His activities in connection with the Brooklyn Mormon colony in San Francisco, the founding of New Hope, the announcement and exploitation of the discovery of gold in California, the first Vigilance Committee in San Francisco, and the development of Calistoga have been recorded in numerous books and articles. His alleged reply to L.D.S. Church leaders Lyman and Rich, when they requested that he give them tithing money that he had been collecting, to the effect that "when they could produce a receipt signed by the Lord, he would turn over the Lord's money to them" is a favorite quotation. Yet little has been written about his activities as the Mormon Church leader in California and of the steps that led to his apostasy and excommunication. Following is an attempt to trace these developments in his life.

Apostasy is defined by Webster as "the abandonment of what one has voluntarily professed; a total desertion or departure from one's faith. . . ." It follows from this that if Brannan is to be classified as an apostate, it should be shown that he had once held the faith and had subsequently renounced it. Although there can be no question as to whether Brannan was a baptized, active member of the Mormon Church or not, there has been some conjecture as to whether he was a sincere convert. Sergeant William Coray, a member of the Mormon Battalion who knew Brannan in San Francisco, recorded in his journal that Brannan "would play billiards and drink grog with the greatest blacklegs in the place, saying that it was policy to do so. He said to me one time when he was intoxicated, 'every act of my life is through policy.' " If this is true, there may be some basis for a question as to the sincerity of his espousal of the Mormon cause.

Whatever the state of his true convictions, Brannan joined the Mormon Church in 1833 in Kirtland, Ohio, and was an active member until his sudden defection in 1849. According to Bailey, he "paid his tithing, aided in building the Kirtland Temple, and was convinced that Joseph Smith was a prophet of God." He became inactive during the troublesome times in Kirtland, but later returned and went on a short-term mission. Eventually he traveled to Nauvoo, where he received a call to go to the New England Mission to print a paper for the church. He became closely associated with William Smith, president of the mission and brother to the Prophet. In the struggle for control of the church after the death of Joseph Smith, Brannan supported William's claims, which resulted in his being disfellowshipped. Brannan seemed to be genuinely concerned about this turn of events, and made the long trip from New York to Nauvoo where he presented himself as a penitent sinner and begged for the restoration of his rights and standing in the church. He was successful in his quest for reinstatement and was sent back to New York to work with Apostles Orson and Parley P. Pratt in defending the faith through publication.

It was at this time that Brannan conceived the idea of leading a group of Mormons to California by sea, and received Apostle Orson Pratt's approval and appointment as presiding elder of the group. Thus, on February 4, 1846, the ship Brooklyn cleared the New York harbor with 238 Latter-day Saints aboard under the leadership of Elder Samuel Brannan.

Brannan, who was only twenty-seven years of age at this time, seemed to take his position seriously. A list of twenty-one rules was drawn up to govern the lives of the members and these were strictly enforced. Among these rules were requirements for participation in religious services. Speaking of this rule, Bailey says:

Brannan was punctilious in his demands for proper religious devotion. Prayers were to be held every evening — on deck when the weather was fair, in the mess hall when cold or storms made the deck untenable. Attendance was obligatory. Sabbath was a day of rest and praise, during which the young elder loudly exhorted his pilgrims to a "true sense of duty."

An article written in the Sacramento Daily Union, thought to have been written by Edwin Kcmble, a non-Mormon passenger, bears out Bailey's statement. It states that "every evening when the weather permitted, the company were assembled for prayers, and on Sunday, there was preaching, generally by the Elder in charge of the expedition."

When the boat docked at Honolulu, the Saints were instructed to be careful about discussing their religion, and if anyone should ask them what their religion taught, they were to reply that it was "to mind one's own business." " This attitude was in sharp contrast to the usual aggressive willingness of Mormons to teach their beliefs to anyone who would listen to them. The friendly reception given them by the Honolulu press, and by the citizens in general, is credited by the author of the Sacramento Union article with changing this churlish attitude, and the Saints mingled freely with the citizenry. Brannan himself gave interviews to the press concerning the church. On July 1,1846, the Honolulu Friend carried the following article:

The arrival of the Brooklyn has brought to our shores a hirge company of emmigrants on their passage from New York to California. Rumors are afloat, and numerous inquiries are made respecting the origins and sentiments of those people, and the desire has been expressed that we should furnish for the readers of the Friend, some information on the subject. It cannot be expected that an extended account would appear in our columns, but we offer the following summary of information gathered from various sources.

Then followed a fair account of the history of Joseph Smith and of the rise of the church, and then a statement of the basic beliefs. Commenting on this, the article continued:

The following summary of their articles of belief, we publish upon the authority of Mr. Brannan, who is the leader of the company now bound for California. We would remark in regard to Mr. Brannan, that he is a young man, about 27 years of age, a native of Saco, Maine, a printer by trade, has resided for three years in the family of Joseph Smith, Jr., has been editor of a weekly newspaper in New York City called the New York Messenger, and is intending to establish another paper on his arrival in California.

Brannan also conducted public services while in Honolulu, for on July 27,1846,the Honolulu Polynesian published the following notice: "Elder S. Brannan will lecture at the seaman's chapel on Sabbath afternoons, at three o'clock, upon the subject, 'Salvation to Eternal Life.' "

The other religious activity of which we have record during the voyage had to do with the excommunication of four of the members. According to Brannan's letter to the Millennial Star, these four were dropped from the church because they were "back-biters, evil-doers, and guilty of wicked and licentious conduct." 7 The trials were held after the Saints left Honolulu, and Brannan acted as judge in each case.

From the foregoing evidence, it would appear that Samuel Brannan took his position as a Mormon leader seriously, and, other than his initial reluctance to discuss his religion in Honolulu, there is little reason to question the sincerity of his convictions as he arrived in California.

Bancroft remarks that the arrival of the Brooklyn made San Francisco "very largely a Mormon town." 8 On the second day after their arrival, the usual Sunday service was held, this being the first L.D.S. Church service to be held in California. There is no record of the details of the service, but from the testimonies of those held on board the ship, as well as those subsequently held in San Francisco, it is safe to assume that Samuel Brannan conducted the meeting and did the preaching. Bailey comments on the religious services as follows:

Religious services were immediately instituted in the Portmaster's "Case Grande." Elder Brannan called his Saints to worship with a small handbell, conveniently hung in the Plaza.

Findla, who came to San Francisco in the fall of 1847, says that he heard Brannan preach, and that "he didn't preach very different than other men."

This statement to the effect that Brannan's preaching was about the same as other men is an indication of Brannan's lack of sincere conviction, although it may be interpreted as a wise policy in their situation. The fact that Brannan failed to organize a branch and hold Mormon services was almost fatal to the spirituality and cohesiveness of the little Mormon group. It was not long before they were "acting in the same manner as their neighbors . . . speculating in land, drinking, gambling, and giving their daughters in marriage to non-Mormons."

Brannan's failure to promote the cause of the church in California, even though he was the appointed leader, may be seen in the policy he announced for his newspaper, the California Star, which first appeared on January 9,1847. In his editorial entitled "Prospectus of the California Star," he said among other things that, "it will eschew with the greatest caution, everything that stands to the propagation of sectarian dogma." This policy was certainly followed, for a reader may look in vain to find a single mention of the church activities and attitudes in San Francisco. Apparently Brannan felt that it would be wise to avoid missionary activity, and try to appear the same as other religious groups.

Another factor which led to Brannan's apostasy was his visit with Brigham Young when the pioneers first entered Salt Lake Valley in July, 1847. Brannan, apparently feeling the need of advice and desiring to lead the church to California, made the trip through the Sierras in the spring of 1847 and met Brigham Young and the pioneer party at the Green River in present day Wyoming. He accompanied the pioneers into Salt Lake Valley and participated in the early exploration of the valley and lake as well as Tooele Valley. Roberts states that Brannan did not receive a very cordial reception because of the agreement he had signed with A. G. Benson and Company. He left the valley to return to California, on August 9, 1847, and when he met returning members of the Mormon Battalion at Donner Lake, he told them that Brigham Young had made a mistake in settling in Salt Lake Valley and expressed confidence that he would have to lead the Saints to California the next spring.

On the day after his arrival in San Francisco, he wrote Brigham Young a letter in which he evidenced no bitterness, and on the seventeenth of October he wrote President Young another letter in which he said:

On my return home I deemed it prudent to dissolve our company association for the fact that a great many were idle and indolent and would try to live upon the hard earnings of a few, and at the same time it would leave me less encumbered to perform the duties involved upon me in sustaining the cause of Zion.

I hope, brethern, that you will not be prejudiced or doubt my loyalty from any rumor or report that may be circulated.... My whole soul is bent on laboring for you day and night....

To this letter Addison Pratt attached an appendix stating that he had returned from his mission in Tahiti in June (1847) and that the church was growing there, and many more elders were needed.

Brannan seemed to feel that if he could convince the church leaders that there was no possibility of persecution he might be able to encourage them to come to California. In a letter on December 5 written to Brigham Young he said, "If two or three hundred families of our people be thrown into this town, within four years the wealth and influence of this place could be entirely secured to our interest." In the same letter Brannan expressed his great desire for the growth of the Kingdom, and told of the influence of the Star and ended by saying, "I hope you will not forget my situation. I am surrounded by the allurements of the world and need your prayers and blessings."

Three days before writing this letter (December 2, 1847) Brannan called the Mormons in San Francisco and organized them into a branch with Addison Pratt as branch president. Four months later he wrote to President Young including the comments about this development and said that he had a great desire to serve the church and to abide by her council, and then expressed the hope:

. . . that another year would not pass until I have the pleasure and happiness of receiving one of the "12" in this place. I feel assured in saying that the good results that would arise from it would pay a thousand-fold the cause and interest of Zion

Many wish to exhalt themselves, especially Brother Coray and Ferguson, who are now in this place; much confusion here exists from their teaching unmarried sisters the "spiritual wife" doctrine.

On the latter point, Brannan said that they were unsuccessful and that he was greatly opposed to it. Then speaking of Addison Pratt's leadership, he says:

When Bro. Pratt took the presidency of the branch, I was in hopes of receiving better results than I have; he is one day car- ried away with them [brethren complaining against Brannan] and the next day against them; and so it has been for three months. I do not say this with any feeling against Bro. Pratt, for I have none; it arises from the lack of a natural stableness of purpose and firmness in decision and character.

Brannan concluded the letter by saying, "I am not carried away by the world."

Meanwhile, events were developing that were to carry Brannan and many others "away with the world." James Marshall, who was foreman over six Mormon Battalion boys at Coloma, made the discovery of gold that was to set the world aflame with the desire for easy wealth. Sam Brannan made the public announcement of the discovery and then began his energetic career that was to make him California's first millionaire.

Among other activities Brannan went to Mormon Island, where many of the Mormons were securing gold, and began collecting tithing. Evidently he used a number of arguments in order to get the men to pay him some gold. It seems Azariah Smith understood it to be a tax because Brannan was securing the claim of Willis and Hudson; Pratt thought it was for tithing, with an additional tax or contribution asked in order to buy cattle for the church; and John A. Sutter's account indicates another purpose for this collection. He says that he was under the impression that the "Mormons were being assessed to build a temple to the Lord. Now that God has given gold to the Church, the Church must build a temple."

Meanwhile Brannan continued to send letters to Brigham Young protesting his loyalty and whole-souled devotion to the cause, and requested that they not listen to complaints of the members in the region against him. Finally on April 5, 1849, Brigham Young sent him a letter that brought matters to a head and drove Brannan from his hypocritical position into the ranks of avowed apostasy. This letter informed Brannan that Amasa M. Lyman, of the Council of the Twelve, was coming to California bearing a general epistle to all the faithful saints, and that either the epistle or Lyman would answer the numerous questions he had asked in his letters. He then made a very unusual request. After stating that no legal complaints had been filed, he said:

The man who is always doing right has no occasion to fear any complaints that can be made against him, and I hope that you have no cause to fear.

I am glad to hear you say that I may rely on your "pushing every nerve to assist me and sustain me to the last," for I do not doubt that you have been blessed abundantly and now shall have it in your power to render most essential service. I shall expect ten thousand dollars, at least, your tithing, on the return of Elder Lyman, and if you have accumulated a million to tithe, so as to send $100,000.00, so much the better, and you may get two million next year. If you want to continue to prosper, do not forget the Lord's treasury, lest he forget you, and with the liberal, the Lord is liberal, and when you have settled with the treasury, I want you to remember that Bro. Brigham has long been destitute of a home, and suffered heavy losses and incurred great expenses in searching out a location and in planting the Church in this place, and he wants you to send him $20,000 (a present) in gold dust to help him with his labors. This is but a trifle where gold is so plentiful but it will do me much good at this time.

I hope that Bro. Brannan will remember that when he has complied with my request, my council will not be equal with me unless you sent $20,000 more, to be divided between Brothers Kimball and Richards, who, like myself, are straightened; a hint to the wise is sufficient, so when this is accomplished you will have our united blessing, and our hearts will exclaim, "God bless Brother Brannan, and give him four fold for all that he has given us."

Now Brother Brannan, if you will deal justly with your fellows, and deal out with a liberal heart and open hands, making a righteous use of your money, the Lord is willing that you should accumulate the treasures of the earth and good things in time of abundance, but should you withhold when the Lord says give, your hope and pleasing prospects will be blasted in an hour you think not of, and no arm to save. But I am pursuaded better things of Brother Brannan. I expect all that I have asked when Brother Lyman returns and may God bless you to this end is the prayer of your brother in the new covenant.

B. Young

One can imagine Brannan's feelings when he read this letter. His numerous protestations of loyalty were now put to the test, the most difficult test an avaricious man can face, that of parting with some of his wealth.

One might also wonder at Brigham Young's motives in sending such a letter. If he is taken literally, his use of the "Lord's desires and wishes" in order to entice Brannan into enriching him personally seems little different from Brannan's use of the same device to get gold from the miners. Since Brigham Young's record does not give evidence of such hypocritical, unethical practices, it seems more likely that he was putting Brannan to a test severe enough to make him take a stand one way or the other. This does not imply that Brigham Young would have refused the money if Brannan had proved loyal, for he and his counselors had great need of it after devoting almost all of their adult lives in the service of the church. It is quite certain that Brigham Young was aware of Brannan's activities and attitudes, for Addison Pratt, as well as many of the battalion men, had talked with Brigham Young before he wrote this letter.

By the time Lyman had arrived, Brannan had disclaimed all connection with the church, although there is no evidence that he "offered to turn the tithing over to Lyman if he could produce a receipt signed by the Lord." In fact, both Lyman and Charles C. Rich, who had been sent to aid Lyman, investigate Brannan, and collect tithing, tell of meeting Brannan in their journal accounts, but neither mentions any such statement by Brannan. Rich simply reported that on June 28, "We paid Mr. Samuel Brannan a visit and learned from him that he stood alone and knew no one only himself and his family. He agreed to turn over some books." Lyman's account is essentially the same, although he adds one item. He said, "Spent the day in San Francisco and we visited Samuel Brannan who made me a present of some $500.00. Made an arrangement for the books in his possession." It appears that the celebrated story is the figment of some journalistic imagination that has come to be accepted as an historical incident. It is interesting to note that although both Rich and Lyman reported that Brannan had apostatized, neither took any action to excommunicate him. This remained the task of Parley P. Pratt, who was called to preside over the Pacific Mission in 1851.

By the time Pratt arrived Brannan had acquired much of his great fortune and was one of the leading citizens of the city. Among his other activities, he had taken a leading part in the organization of the Vigilantes in 1851. This activity has been applauded as a sign of courageous citizenship by California historians, but Brannan's contemporaries in the little Mormon branch apparently viewed it in a different light, for on August 25, 1851, Brannan was disfellowshipped from the church by a unanimous vote for "a general course of unchristianlike conduct, neglect of duty, and for combining with lawless assemblies to commit murder and other crimes." Fanny Corwin, Brannan's mother-in-law, was probably in attendance at the meeting that voted to disfellowship Brannan. Ironically, Samuel Brannan's relationship with the church was severed — not for stealing the tithing, nor for his avowed apostasy — but apparently for questionable conduct and especially because of his leadership in the Committee of Vigilance, 1851.

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