The Mountain Meadows Massacre stands as one of the most tragic and contentious events in American frontier history. In September 1857, an emigrant wagon train, primarily composed of families from Arkansas and Missouri, was annihilated in a remote valley in southern Utah Territory, an incident that would forever cast a shadow over the region. The Mountain Meadows Massacre involved a complex interplay of fear, distrust, and escalating tensions between Mormon settlers, local Native American tribes, and incoming emigrants.
Initial Reports and Spreading Rumors
News of the horrifying event did not reach the wider public immediately, but rather through a series of fragmented and often speculative reports. The Los Angeles Star, in its October 3, 1857, edition, first published a report titled Rumored Massacre on the Plains. This initial account, conveyed by Judge Brown from San Bernardino, spoke of a general belief that an entire train of 25 families, comprising 95 persons traveling from Salt Lake City to San Bernardino, had been “cruelly massacred” between the last settlements in Utah Territory and the California boundary. The report noted that only children were reportedly left alive and taken to San Bernardino, with all company property stolen. It was a chilling precursor to the full truth.
A week later, on October 10, 1857, the Los Angeles Star published a more detailed, though still incomplete, report titled Horrible Massacre of Arkansas and Missouri Emigrants. This article specifically mentioned over one hundred persons slaughtered by Indians, with suspicion pointing to “Mormon Instigation.” The location was variably described as Santa Clara Cañon, Mountain Springs, and the Mountain Meadows, but consistently placed near the Great Basin rim, about 50 miles from Cedar City, a significant Mormon settlement. This account grimly noted that out of approximately 130 persons, only 15 infant children survived. The narrative presented by the Indians to the Mormons at Cedar City claimed the emigrants had poisoned an ox carcass and water sources, leading to Indian deaths, provoking the attack. The veracity of this explanation was immediately questioned, fueling suspicions of deeper involvement.
The Fancher-Baker Party and Escalating Tensions
The emigrant train, commonly known as the Fancher-Baker party (or Fancher party), largely consisted of prosperous families from Arkansas and Missouri heading for California. They were well-equipped and seen as a desirable addition to any new settlement. However, their journey coincided with heightened tensions in Utah Territory, an era known as the Utah War. The U.S. government was sending troops to Utah, perceived by many Latter-day Saints as an invasion aimed at undermining their religious and political autonomy. Brigham Young, then governor of Utah Territory and president of The Church of Jesus Christ of Latter-day Saints, had issued proclamations urging settlers to prepare for defense and to avoid aiding federal forces or “outsiders.”
Against this backdrop, the Fancher-Baker party, which included some individuals openly critical of Mormons and even boasting of past involvement in anti-Mormon actions in Missouri, traversed through southern Utah. Their passage, combined with the prevailing siege mentality among the Mormon settlers, created a volatile situation. Accounts suggest some emigrants had confrontations with local Mormon communities and Native Americans, further aggravating the already strained environment.
The Siege and Deception at Mountain Meadows
As the Fancher-Baker party camped at Mountain Meadows, a well-known stopover with good grazing and water, they found themselves under siege. For several days, from September 7 to September 11, 1857, they were attacked by a coalition of local Paiute Native Americans and Mormon militiamen disguised as Indians. The emigrants formed a defensive perimeter, but their supplies and ammunition dwindled. On September 11, a white flag was raised. John D. Lee, a prominent local Mormon leader and Indian agent, approached the beleaguered emigrants under a flag of truce. He promised them safe passage if they would surrender their weapons and property to the “Indians.”
Lured by this false promise, the emigrants, desperately low on resources and fearful for their lives, agreed. They were instructed to leave their encampment, with women and children walking ahead, followed by the wounded in wagons, and then the men, each accompanied by a militiaman. As they proceeded through a narrow defile, a pre-arranged signal was given. The Mormon militiamen turned on the emigrant men, while the hidden Paiutes and other militiamen attacked the women and children. It was a brutal and systematic slaughter.
The Aftermath and Surviving Children
In the wake of the horrific violence, over 120 men, women, and older children were killed. Only 17 children, all under the age of seven or eight, were spared and taken in by local Mormon families. Their young age was likely the reason for their survival, as they were deemed too young to recount the atrocities they had witnessed. The property of the emigrants was plundered, and efforts were made to conceal the involvement of Mormon settlers, primarily by blaming the Paiute Indians entirely. The bodies of the victims were left largely unburied, exposed to the elements.
Reports of the massacre gradually reached federal authorities, prompting an investigation. In 1859, U.S. Army Major James H. Carleton led an expedition to the site, burying the remains and erecting a memorial. The surviving children were eventually recovered by federal agents and returned to their relatives in Arkansas, a painstaking process facilitated by the efforts of Jacob Hamblin and others. Their testimonies, though often difficult to extract due to their trauma and young age, provided crucial pieces of the puzzle that would later inform the pursuit of justice.
The Quest for Justice and John D. Lee’s Trial
The federal government’s efforts to prosecute those responsible for the Mountain Meadows Massacre were protracted and fraught with political and logistical challenges. The Utah War, followed by the American Civil War, diverted national attention and resources. It wasn’t until the 1870s that significant progress was made. John D. Lee, despite his initial claims of only minor involvement, became the central figure in the federal prosecution. He was excommunicated from The Church of Jesus Christ of Latter-day Saints in 1870 for his role in the massacre.
Lee faced two trials. The first, in 1875, resulted in a hung jury, largely due to conflicting testimonies and the reluctance of some witnesses to implicate other Mormon leaders. However, in his second trial in 1876, Lee was found guilty of murder. He was executed by firing squad at the site of the massacre on March 23, 1877, becoming the only person to be formally punished for the crime. While Lee maintained that he was a scapegoat and that higher authorities were also culpable, his execution provided a measure of closure for some, though many questions about the full extent of responsibility remained unanswered.
Historical Interpretations and Enduring Legacy
The Mountain Meadows Massacre remains a deeply sensitive and complex topic. For generations, historical interpretations have varied widely, often influenced by religious affiliations, regional loyalties, and available evidence. Early Mormon narratives tended to place primary blame on Native Americans, sometimes with minimal or coerced Mormon involvement. Conversely, critics of the Church emphasized Mormon culpability and the role of leadership in instigating the violence.
In recent decades, significant scholarly research, including efforts by The Church of Jesus Christ of Latter-day Saints itself, has led to a more nuanced understanding. Historians now largely agree that local Mormon militia members, acting under extreme pressure and in a climate of intense anti-American sentiment during the Utah War, played a central and decisive role in planning and executing the massacre, with Native Americans as both allies and, in some accounts, scapegoats. The Church of Jesus Christ of Latter-day Saints has issued statements expressing profound regret and acknowledging the involvement of its members. Memorials at the site now stand as a testament to the victims and a reminder of the need for peace and reconciliation.
Conclusion
The Mountain Meadows Massacre represents a tragic intersection of religious fervor, frontier violence, and intergroup conflict. The events of September 1857 serve as a sobering reminder of the devastating consequences when fear, suspicion, and a breakdown of moral authority converge. While a century and a half has passed, the memory of the victims endures, and the complex lessons from this dark chapter in American history continue to resonate, urging ongoing reflection and a commitment to understanding and peace.
