In our modern academic milieu, veneration of famous historical figures seems to trump the vigilant approach to history. We are far more prone to the idolization of historical "heroes" than we are to question, scrutinize, or even criticize the narratives we are spoon-fed from our youth.
The his-stories our feeble, yet all-absorbing minds devour as children have been carefully packaged in all their establishment grandeur, polished with "fact-checked" proof and sanitized by the siren song of peer-reviewing "professionals."
The uncomfortable truth remains safely hidden within myriad layers of embellished lore, imprisoned just beneath the veneer of institutional pride, a hubris bolstered by the emotional ambiance of the blissful nostalgia of youth.
It is in such myopia that all myth develops and begins to cement itself into the collective psyche of society, lurking just below the conscious level, waiting patiently to excoriate the brazen heretic who dares to postulate an alternative view.
This is the very environment that we defenders of Joseph Smith find ourselves in when endeavoring to get to the bottom of Church history, battling against the professional apologizers who are paid to lie and the laypersons who take no thought except to study only what the institution feeds them.
Yet here we are, spread out across the margins of the Restoration, honestly seeking only for the truth, the raw and unfiltered version of our-story.
A story without a narrator, bereft of agendas, fitting into no "official" history. A story that just was, and is. A story as it really happened, unkempt, unpolished, and unvarnished, standing awkwardly before us like a naked emperor basking in the sunlight, exposing the secret parts that obliterate our cherished narratives.
And with that, I thank you for being here, for joining me in my quest for truth, and helping me unpack what really went down with Brigham Young and the founding of Salt Lake City.
The anomalies are coming out of the woodwork, and the narrative is beginning to fall apart.
I believe that Brigham was led to Salt Lake Valley by the man pictured in the thumbnail image above, Father Pierre de Smet, but before we dive down that rabbit hole, we have to make a pit stop at Boston.
Brigham Goes To Boston
That wonder and awe is your mind trying to tell you that the narrative of how this building came about is a bunch of BS.
This thing is a real beauty, featuring a 180 foot clock tower. Construction on this stunning edifice began in 1890 and was completed in 1893.
Parley asked him if he had any books or pamphlets containing the gospel of Christ, or the words of life; if so, to put them under lock and key, for the people are not worthy of them for, said Parley, "I feel that the spirit of murder is in the hearts of the people through the land."
Folks, Parley is speaking Masonic language here. The use of "lock and key," and people not being "worthy" of the gospel... the Masonic gospel? Locking up "sacred" truths and hiding them from the profane is Masonic doctrine. And then the strange comment about the spirit of murder, projecting the martyrdom onto an abstraction (the people of the land) and off of the real perpetrators. This is coded language. In my opinion, he is confessing his inside knowledge of the murder to his fellow initiates.
The spirit of murder indeed.
Let's find out how the Twelve delt with this intense melancholy throughout the remainder of the week.
Oh, they returned to business as usual? Actually the business ramped up...
On Saturday June 29th, a conference was held at Franklin Hall in Boston, Brigham Young presided. I wonder what they talked about? The conference resumed Sunday the 30th.
On July 2nd, a council of the Twelve was held in Franklin Hall. Heber records that he spoke in the morning... "the conference went off well, the brethren realizing they had a good time."
Good times with the bro's...
On July 3rd, Brigham and Heber enjoyed some sight-seeing at the Boston museum in the evening after spending the day together. On July 4th, these BFFs, with other friends, enjoyed the fireworks display at Boston commons.
What happened to all the sadness?
On July 7th, another conference was held in Salem (14 miles northeast of Boston). What was discussed?
On July 8th, not one but three meetings were held at the concert hall in Salem. "The house was full and the brethren felt well."
Man, these guys are having more meetings in a week than a Relief Society presidency...
July 9th. On this day news finally reached the Twelve of the martyrdom. How did they react?
Brigham and Orson Pratt, "did not believe the accounts were correct."
Heber "was unwilling to believe it, though it struck him to the heart."
Wilford was on his way to Maine, but upon hearing immediately came back to Boston.
The next day, July 10th, Brigham and Orson Pratt head up to Lowell. No reason given, just a relaxing 23-mile stroll to Lowell, where as you recall, Brigham was found on June 22nd.
On July 11th Brigham and Orson head up to Petersboro, New Hampshire, for yet another conference. Brigham records in his journal, "had a good time at the conference all day."
July 14th. Wilford Woodruff, the only member of the Twelve in Boston that day, attempts to console the saints at Franklin Hall.
Meanwhile, Heber is in Philadelphia uttering prayers such as, "O Lord, save they servants the Twelve."
Now suddenly they are fearing for their lives?
In Petersboro Brigham had preached a sermon about how "the death of one or a dozen could not destroy the priesthood," alluding that he and the others had legitimately succeeded priesthood authority from Joseph.
Here is something to keep in mind. The saints in these Eastern areas had really only been taught by the Twelve, and they could've been preaching whatever gospel they wanted to these people, prepping and grooming them to accept Brigham and the others as leaders after Joseph was out of the way.
July 16th. Wouldn't you know it Brigham and Orson head back to Boston. On the 18th another apostolic council was held. On the 20th, Heber and Brigham spend yet another day in the bustling city of Boston. On the 23rd, Brigham and Heber are together again (what are Brigham and Heber doing when they are hanging out alone in Boston? We are just not told).
Finally, on July 24, the Twelve head back to Nauvoo, and hardly a day after they arrive, Samuel Smith dies of a mystery disease.
All I can say are the words of Chris Farley in the movie Black Sheep when he was looking up at the steep mountain slope he just rolled down:
"What in the hell was that all about?"
Let's move on to De Smet.
A Robe, a Priest, and a Travel Plan
I do further promise and declare that I will have no opinion, or will of my own, or any mental reservation whatever, even as a corpse or cadaver, but will unhesitatingly obey each and every command that I may receive from my superiors in the militia of the Pope. I further promise and declare that I will make and wage relentless war, as I am directed to do to extirpate and exterminate Protestants and Liberals from the face of the whole earth. That when the same cannot be done openly, I will secretly use the poison cup, the strangulation cord, the steel of the poignard, or the leaden bullet.
I will neither spare age, sex, or condition. I will hang, burn, waste, boil, flay, strangle, and bury alive these infamous heretics, rip up the stomachs and wombs of their woman, and crush their infant's head against the wall, in order to annihilate forever their execrable race.
So now you know, when we're talking about Jesuit missionaries sent by the Pope to convert people to Catholicism, they are men who have taken this very oath. Keep that in mind as we proceed.
After spending six years in training in Missouri, De Smet made plans to begin his mission among the American Indians. But because of ill health he returned to Europe in 1833 (also the year he became a naturalized American citizen) and didn't resurface in Missouri until 1838.
He remained there until 1840, when he embarked on his crusade to proselyte to the Indians in the Rocky Mountains, specifically the Northwest. While in Europe he traveled around collecting means and funds for the Jesuit missions which were under the direction of the Superior General, Father Johannes Roothaan. It was Roothaan's aim to establish "Reductions" with the American natives that had been done in Paraguay two centuries earlier.
Under the cloak of religion, the Jesuits used the reduction program to infiltrate nations and subdue natives. In South America it was essentially a communist program (two hundred years before Marx) to solicit native labor and enrich the coffers of the Jesuits. Some have called it "social theocracy," and others "benign colonialism."
Some have even opined that the Reduction Program was based on Plato's Republic, which is really nothing but philosophical communism. Regardless, the Reductions were just that, reductions of the rights of natives. They were treated harshly, basically enslaved, and subject to all kinds of abuses. Here is how Pope Benedict XIV described the program in 1741:
They [the Jesuits] dare before us, to enslave the Indians of Paraguay, to sell them, or buy them... separating mothers from their children, and to despoil them of their goods and property. (Quoted in Vatican Assassins, by Eric Jon Phelps, p. 296)
Bishop Juan de Palafox, writing to the Pope from Los Angeles, Mexico in 1647, described it this way:
I find almost the whole of Central America is in the hands of the Jesuits, and the property they hold in the heads of cattle and sheep is something truly enormous... and they have succeeded in a word to bring to such a height their power and riches that the secular clergy will soon be compelled to beg their bread from the Jesuits. (Quoted in Ibid, p. 296)
De Smet's first reduction was set up among the Flathead Indians in what is now Montana. However, the reduction program was not successful in America, and De Smet ended up taking a lot of heat from Roothaan for his failures, but for three years he had traveled around what is now Idaho, Montana, and Utah, and gained an intimate knowledge of the landscape, including the Great Basin, the Bear River, and the Great Salt Lake (this will be important in a moment).
As the legend goes, De Smet became famous among Indian tribes, including Chief Sitting Bull and the Sioux, becoming affectionately known to them as "Blackrobe." They trusted him, which resulted in his being a very successful negotiator between the U.S. government and tribal leaders. But, as we all know, the promises to the natives were broken by the government, and the result was a 30-year war of Indian extermination, lasting from 1860 to 1890.
De Smet had connections with many influential political figures, including both northern and southern generals. He was an advisor to Senator Thomas Benton, President Andrew Johnson, generals Sherman and Sheridan (the butchers of the American Indians), and wait for it, an associate of general Albert Pike.
Albert Pike, for those of you who don't know, was a Scottish Rite Freemason who wrote Morals and Dogma, in which he specified that the god of Freemasonry was Lucifer. Many occult writings from people like Aleister Crowley, Madame Helena Blavatsky, and Manly P. Hall use Pike as a major reference to their craft. Morals and Dogma is also the handbook for modern Freemasonry.
I believe De Smet was Pike's superior. Just think about the implications of that for a moment...
Benton, Johnson, Sherman, and Sheridan were all Freemasons, just like Heber Kimball and Brigham Young were, which means they had all made oaths to the same superiors (even if they didn't know who they were).
De Smet wore a black robe, a symbol of Saturn, the regalia of a Satanic priest or wizard. He was silently involved in some major watershed moments in America history, yet all we are told about him is how the Native Americans loved him; just a harmless priest going about teaching the gospel to the Indians.
The worst people in the world operate under the cloak of religious piety.
According to Eric Jon Phelps, author of Vatican Assassins, De Smet was a co-conspirator in the assassination of Lincoln with Jesuit Bernadin F. Wiget, as well as the architect of the 14th Amendment. You know, the law that made all American residents U.S. citizens, as in the U.S. corporation, not the country.
Remember, all that maritime law nonsense originated with Rome and the Pope, whom they dubbed Pontifex Maximus (chief high priest) and Rex Mundi (king of the world). The mission of the Jesuits was to infiltrate America and hand it back to the Vatican and its priest-king.
(Check out this podcast on Albert Pike… Apparently De Smet was even involved with the establishment of the Skull and Bones… this guy had his hands in everything… start at the 1 hour 8 minute mark, but the whole podcast is good, just ignore the derogatory commentary on Joseph Smith.)
De Smet was also involved with Giuseppe Mazzini, the nationalist revolutionary who started the Italian Mafia. De Smet is the missing link connecting so many 19th century pieces of the burgeoning New World Order.
Now, another reason De Smet was interested in befriending the Indians was to further the goals of the Jesuits with yet another scheme of controlled opposition. They used the conflict between the Indians and the whites to kill Protestant (as per their oath) immigrants. In fact they fomented this conflict. Here is what Eric Jon Phelps wrote about it:
...Pierre De Smet, one of the most powerful American Jesuits of the Nineteenth Century... the foremost Jesuit of influence among the Indian Nations... using Confederate General and 33rd Degree Freemason Albert Pike, incited his Sioux Indians to mass-murder eight hundred White Lutherans of Minnesota (Northerners) while having procured the exemption of Jesuits from the draft during America's bloodbath, erroneously called "the Civil War." (Vatican Assassins, p. 344)
Phelps was referring to the Dakota War of 1862, read about it here. He also believes that the Mountain Meadows Massacre of 1857 was used to slaughter Protestants in the form of 120 Methodist immigrants.
Methodism is a derivative of Protestantism, originating with Jon Wesley. The Jesuits considered any breakoff group from Catholicism as a protesting movement, and therefore subject to their oath of revenge.
The official story of the Mountain Meadows Massacre is that John D. Lee was an insane zealot who was taking revenge on these immigrants for the death of Joseph Smith.
That doesn't add up. Joseph had been dead for 13 years, and these immigrants clearly had nothing to do with his death. That was a cover. Was Brigham acting under the direction of a Jesuit superior when he allowed this genocide to take place?
What was really going on in Utah? (I promise I'm getting to that soon).
You know, it's funny, growing up in the 80s and 90s, with all the best western movies at my disposal, it was ingrained into my mind that the natural state of cowboys and Indians was one of warfare. On top of that I loved reading Louis L'amour novels, but I noticed a pattern in his writing: all the bad guys were white cowboys manipulating other white cowboys. Indians had nothing to do with it.
I now believe that the war between white immigrants and plains Indians was concocted by the Jesuits. After all, If you want to take over an entire nation the best way to do so is to foment conflict. Ah, the oldest trick in the book, order out of chaos.
The same pattern is being repeated in Israel at this very moment, but I’m getting off track again.
Alright, I've stalled long enough. Let's get on with the meeting between Brigham and De Smet (now that you have a little background on that rascal).
This happened at Winter Quarters in the Fall of 1846.
Over the last year I have seen a few Facebook memes about this alleged meeting between De Smet and Young, but never any sources cited. Needless to say, my curiosity was piqued, and about a month ago I finally freed up the time to dive into this rabbit hole.
After a few weeks of searching I found my source in the most unlikely of places, A Comprehensive History of the Church of Jesus Christ of Latter-Day Saints by B.H. Roberts. I was blown away, and couldn't believe what I was reading. This had been there all along, but apparently no one ever bothered to read or talk about it.
On pages 84-85 of Volume 3, Roberts quotes an obscure book entitled, The Catholic Church In Utah, published by the Knights of Columbus in 1909. The latter is a Catholic fraternity founded in 1882 (go figure, another secret society).
After quoting the book Roberts endeavors to rebut its claims, without a shred of evidence, and quite laughably I might add. What did the authors of the book purport?
That the entire migration of the Mormons to Utah was "probably" influenced by De Smet, that he personally directed them to the Salt Lake Valley. In Roberts' rebuttal, he claims that Brigham was already contemplating the Great Basin area when the saints were camped in Missouri. But he does this without citing a single source.
Who are we to believe?
As usual, I'll just present the material and let you decide for yourself. I can't prove this either way, but I must say that the research has been fascinating, and when we get into the next post about what I believe Brigham found already existing in Utah, it may become apparent to you that he was indeed led there by superiors who were "in the know."
I'll end with the quote from the book. Enjoy, and I'll see you next time.
The following excerpt is taken from a letter De Smet wrote to his nephew in March of 1851:
The Great Salt Lake, which is about 300 miles in circumference, lies in the Northern part of the Great Basin. It is rather shallow in the portions thus far explored; but it is supposed to be deep in the central parts. The water of the lake is more salty than sea-water. Three gallons of it yield a gallon of salt of the greatest purity, whiteness and fineness. On the northeast of the lake is the termination of the valley of Bear River. This valley is thirty miles long by twenty-two wide, and communicates with another valley, which is fifty miles by eight (now Cache Valley). It is in the first valley, enclosed by picturesque mountains, which has taken the name of the Valley of the Mormons, that their capital stands, called by some Great Salt Lake City, and by others Mormonville.
Here the authors inject some commentary:
That De Smet visited Salt Lake during his trip to the northwest in 1841 does not seem to have been generally known. This visit, in association with the fact that he was the first Catholic priest to enter Utah subsequent to the explorations of Fathers Escalante and Dominguez in 1776, gives this part of his journey great interest in connection with the history of the Church in our State.
Continuing with the letter:
In the Fall of 1846, as I drew near to the frontiers of the state of Missouri, I found the advance guard of the Mormons, numbering about 10,000, camped on the Territory of the Omaha, not far from old Council Bluffs. They had just been driven out for the second time from a State of the Union (Illinois had received them after their war with the people of Missouri). They had resolved to winter on the threshold of the great desert, and then to move onward into it, to put distance between themselves and their persecutors, without even knowing at the time the end of their long wanderings, nor the place where they should once more erect for themselves permanent dwellings.
They asked me a thousand questions about the regions I had explored, and the valley which I have just described to you pleased them greatly with the account I gave them of it. Was that what determined them? I would not dare to assert it. They are there. In the last three years Utah has changed its aspect, and from a desert has become a flourishing territory, which will soon become one of the States of the Union. [Italics original]
And here is the final commentary from the authors that led to Roberts' attempted rebuttal:
To the Mormons living in a temporary camp on the edge of a desert, unable, or at least unwilling, to retrace the road leading back to the land of their persecutors, ignorant of the region which lay before them, De Smet's glowing description of the beautiful and fertile valley which lay beyond the mountains, brought the solution of their most perplexing problem, for it indicated a place wherein they could establish their homes and their religion, free from the troubles and persecutions which had so far beset them.
His close acquaintance with Brigham Young, and his many conversations with him on the Rocky Mountain regions and on Salt Lake Valley, probably determined the choice of the Mormon prophet, and led to the decision which ultimately settled the Latter Day Saints in the fertile lands they now occupy in Utah. (The Catholic Church in Utah, pp. 269-71)