Under the Prophet in Utah; the National Menace of a Political Priestcraft — Context and Discussion

A First-Person Account Backed by Documents

The book's structure blends memoir with investigative reporting. Cannon's voice dominates, but O'Higgins's journalistic hand is evident in the systematic citation of sources. The note emphasizes that the story ran through nine issues of Everybody's Magazine without a successful contradiction. This dual authorship creates a tone that is both personal and forensic. Readers should note how the text shifts between anecdote—such as Cannon's missions to Washington—and broader analysis of church finances and political machinations. The early chapters, like 'In the Days of the Raid,' set a scene of federal pressure on polygamy, while later ones, such as 'The Conspiracy Completed,' build a case of systematic betrayal.

Tithing as a System of Control

A recurring detail is the description of tithing as both a religious duty and a political lever. The text explains that Mormons paid a yearly tribute of over two million dollars to the church, which the Prophet used without accountability. One passage recounts a First Councillor arguing to a financier that the church could offer 'the same great values as a primary security' because of the community's stability. The book claims that before federal escheat proceedings, there were no almshouses in Mormon settlements—every man was helped to employment. This portrait of a self-sufficient theocracy is undercut by the accusation that the system ultimately served to concentrate power.

The Prophet's Political Reach

Cannon details how church leaders intervened in elections, legislation, and even judicial appointments. The chapter 'The Smoot Exposure' refers to the controversy over Senator Reed Smoot, a Mormon apostle, which brought national scrutiny. The text asserts that the church used its wealth to influence both major parties, and that dissenters faced economic ostracism. One excerpt describes how the First Councillor boasted of the community's industry and stability to attract investment, but Cannon frames this as a mask for authoritarian control. The book's subtitle—'The National Menace of a Political Priestcraft'—signals its argument that this system threatened democratic governance beyond Utah.

Reading the Evidence with Caution

Because the excerpts are incomplete, readers should treat the book as a polemical memoir rather than an impartial history. Cannon was a former insider who broke with the church, and his account is necessarily partisan. The text itself acknowledges this by including documentary references, but the narrative arc—from loyalty to disillusionment—follows a classic reformist pattern. Pay attention to how the authors handle moments of transition, such as 'The Manifesto' (the 1890 ban on polygamy) and 'The First Betrayals,' where Cannon claims the church reneged on promises. The book is richest when it stays close to specific incidents, like the negotiation of a church loan, rather than broad denunciations.

This edition preserves the original 1911 text, including its period-specific language and assumptions. Readers interested in Mormon history or the dynamics of religious political power will find a detailed insider critique. For balance, it may be useful to consult works that offer alternative perspectives, such as official church histories or academic studies of the same period. The book's value lies in its concrete allegations and the documentary evidence that the authors claim supports them.

Reading Cannon’s account, I felt the strange weight of old promises—how devotion can be bent into leverage. His testimony lingers like a half-remembered conversation. It made me think of the quieter, steadier record of national purpose sitting on my shelf, the State of the Union Addresses (1790-2008) — Text and Context, where power speaks formally, yet sometimes reveals its own private aches. Both are documents of trust, measured differently.