There was an exodus of Latter-day Saints from the United States from the east, as well as from Illinois. Elder Orson Pratt of the council of apostles was presiding in the eastern states when word of the hastened departure of the saints from Illinois, as early in the spring as "grass would grow or water run," arrived. He promptly issued a message on the 8th of November, 1845, to the saints of the eastern and middle states, calling upon them to join in the exodus enforced upon the church in the west, by the ensuing spring.

Departure Of The Saints From The United States Urged

"We do not want one saint to be left in the United States after that time," said the message. "Let every branch," he continued, "in the east, west, north and south be determined to flee out of `Babylon,' either by land or sea, as soon as then." "If all want to go," said he, "charter half [a dozen] or a dozen vessels and fill each with passengers, and the fare among so many will be but a trifle." However, those who could get teams during the winter were advised to go by land. President Pratt announced in his message that Elder Samuel Brannan was appointed to take charge of the company that would go by sea. And all who might go with him were admonished "to give strict heed to his instruction and counsel."

Elder Pratt deplored the fact that some for want of means would not be able to join in the exodus either by sea or land: "We love the saints, both in the east and the west," he wrote, "and it grieves our heart that circumstances should force any of you to tarry in the states after next spring. If it were in our power, our hearts would leap for joy at the prospect of taking you all with us: and thus would the fulness of the gospel be fully brought out from among the Gentiles."

The remainder of this noble epistle is devoted to admonition to righteousness, a most affectionate leave-taking of the saints in the eastern states, and a prayer for their perseverance in the faith, and in life.

On the 12th of the same month a conference was convened in New York, over which Elder Pratt presided, and the departure of the saints from the United States was elaborated upon. The saints in conference by resolution said: "We hail with joy the proclamation of our brethren from the City of Joseph (i. e. Nauvoo) to make preparations for our immediate departure, and give thanks and praise to our heavenly Father that the day of our deliverance is near at hand;" also that "the church in this city (New York) move one and all, west of the Rocky Mountains between this and next season, either by land or water;" also that "we prepare ourselves to enter into our chambers, and shut our doors about us for a little season, until the indignation be overpast!"

Elder Samuel Brannan laid before the conference his instructions from the authorities of the church, directing him to go by water to California; and he called upon those who desired to go with him to give in their names.

The Ship Brooklyn Chartered For The Eastern Saints

By the 29th of December Elder Brannan was able to announce through the New York Messenger that he had chartered the ship Brooklyn, of 450 tons, at $1,200 per month, the lessee to pay the port charges. The time announced for sailing was the 24th of January, 1846; the fare was fixed at $50 per adult person, with $25 additional for provisions; children over five and under fourteen years of age to go for half fare.

There were soon 300 applications for passage on the Brooklyn, and finally of that number 238 took passage, classified as follows: 70 men, 68 women, and 100 children. Some two or three non-members of the church also went with the company. This company of saints were chiefly American farmers and mechanics from the eastern and middle states. They took with them agricultural and mechanical tools and equipment "for eight hundred men," consisting of plows, hoes, forks, shovels, spades, plow-irons, scythes, sickles, nails, glass, blacksmith, carpenter and mill-wright tools; materials for three grain mills, turning lathes, sawmill irons, one printing press--the one on which The Prophet had been printed through the years of its publication; also dry goods, twine, brass, copper, iron, tin and crockery ware; two new milk cows, about forty pigs and a number of fowls. They also took with them a large quantity of school books, among which are named spelling books, histories, books on arithmetic, astronomy, grammar, geography, Hebrew grammars, slates, etc. A Mr. J. M. Vancott presented to the emigrants, through Mr. Brannan, 179 volumes of Harpers' Family Library. The ship was provisioned and watered for a voyage of six or seven months, though it was estimated that the journey to California via Cape Horn and the Sandwich Islands, would not occupy more than five months.

The Brooklyn is described by a writer in the Times and Seasons as "nearly new" a first class ship, in the best of order for sea, and, with all the rest, a very fast sailer. Captain Richardson, according to a statement in the New York Messenger, had the "reputation of being one of the most skillful seamen that has ever sailed from this [New York] port, and bears an excellent moral character." Captain and crew were declared to be "all temperance men."

Coincidents: The Brooklyn's Voyage

The day of sailing was changed several times, but finally, on the 4th of February, 1846, the Brooklyn cleared New York harbor and headed southward on her long voyage. Of course it was a mere coincidence that the date the Brooklyn left New York harbor was also the very day on which the exodus from Nauvoo began. Except for severe storms--one encountered in the Atlantic and the other in the Pacific--the latter in the latitude of Valparaiso--the voyage was a pleasant one. The vessel touched at the Island of Juan Fernandez, famous as the solitary residence of Alexander Selkirk, (Robinson Crusoe) 1704-09, where after landing on the 4th of May, they spent five days; also at Honolulu, Hawaiian Islands, June 20th, where they remained ten days; the Brooklyn arrived at Yerba Buena--San Francisco bay--on the 29th of July, 1846, having made the journey in five months and twenty-seven days.

Life and death were with them in their journey: there were two births, and the children were named "Atlantic" and "Pacific" respectively; of deaths there were ten; nine buried at sea, and one, Sister Laura Goodwin, thrown from the stairway in the second storm, causing the premature birth of a child, followed by her own death, was buried on the Island of Juan Fernandez.

Sin, too, followed them. From the outset at New York an elaborate set of rules--twenty-one in all--were made, governing daily conduct and religious observances on Sundays. But, alas for human frailty! rules, however excellent, never yet perfectly controlled human conduct. So it proved in the experience of this Brooklyn company of saints. Four leading members were excommunicated for improper views and conduct, "for wicked and licentious conduct," according to Brannan's report of the trial, which was had before the vessel reached San Francisco bay. It is humiliating to have to record such an incident in connection with those essaying to be saints; but such is human experience; good intentions, strict regulations, knowledge of what is right in conduct, and divine injunction thereto, are all inadequate at times to hold human nature true to the law of righteousness. It is a witness, however, this trial and the excommunication of the delinquents following, to the high ideals of this Latter-day Saint community. Iniquity, unhappily, appeared among them, but they had no fellowship with it, they would not condone or tolerate it. And thus far they gave evidence to the world that their religion pledged them to the maintenance of righteousness in the membership of the church.

Arrival Of The Brooklyn At Yerba Buena, San Francisco Bay

On arriving at San Francisco, then called "Yerba Buena," the Brooklyn company found the American flag waving over the fort, the guns of which had saluted their entrance into the bay, and to which the guns of the Brooklyn responded, "and all hearts felt more cheerful and secure," writes one of the passengers. On the announcement of the United States naval officer, who boarded the Brooklyn as she came to anchor, that the emigrants "were in the United States of America," three hearty cheers were given in reply. The officer was Captain Montgomery of the United States war sloop Portsmouth; he was then in command of Yerba Buena and the surrounding country. Three weeks previous to the arrival of the saints, the United States flag had been raised and the country taken possession of in the name of the government which the flag represented.

On landing, the ship's company pitched some tents, which were soon filled; sixteen families were quartered in the old Spanish barracks, "their apartments being divided by quilts or other accommodating partitions." The cooking had to be done out of doors, and orders were given that all must stay within certain limits; for while "the war with Mexico was virtually ended, the vindictive enemy lurked ever near, ready to wreak vengeance upon the unwary." The landing of the Brooklyn's company, and their quartering in tents and in the old Spanish barracks of the fort, made San Francisco, "for a time, very largely a Mormon town."

During the voyage a contract was drawn up and signed, instituting something in the nature of a limited communism "for the convenience and protection" of the company in the new settlement to be founded. The contract bound signing members to give the proceeds of their labor for the next three years into a common fund from which all were to draw their living. The plan, however, like so many of a similar character, before and since that day, was not successful.

On landing, complaints were made against Elder Brannan by a few of the company, alleging bad treatment during the passage; and this caused Captain Montgomery to institute a court of investigation, before which the larger part of the company "were cited to appear for private inquiry." The trial resulted, however, in a victory for Brannan, against whom nothing of a serious nature seems to have been proved.

The Latter-Day Saint Colony On The Pacific Coast

The Brooklyn company of saints at Yerba Buena seems to have won a reputation as "honest and industrious citizens;" for orderly and moral conduct "both on land and sea;" and this notwithstanding the delinquencies of the few already noted in these pages. They sought employment wherever it was to be had; but a party of twenty were detailed to start a settlement and put in crops, preparatory to removing the Brooklyn colony to it in the spring. A site was chosen on the north bank of the Stanislaus, about a mile and a half from a larger river, the San Joaquin, which empties into San Francisco bay. The settlement was called New Hope. A log house and a sawmill were built, and eighty acres of land fenced and seeded; but beyond this nothing was accomplished. William Stout had charge of the enterprise at New Hope; and some aver that misunderstandings with him were the occasion of breaking up the settlement. It is most likely, however, that the uncertainty of the main body of the church coming through to the Pacific coast was a large factor in the discouragement of the New Hope colony. Brannan, according to the account of William Glover, finally got the land, oxen, crop, house, tools and river launch; "the company who did the work got nothing."

In January, 1847, Brannan began the publication of the Yerba Buena California Star, using the press on which The Prophet had been printed in New York. It continued through the year 1847 and the next. It was published as a general newspaper rather than an organ of the Latter-day Saint church, with occasional supplements or "extras" devoted to the special interests of that organization.

Conspiracy In Washington To Bond The Saints On The Pacific Slopes

One other item connected with this Brooklyn company and its leader belongs most appropriately to this chapter. Before leaving New York Elder Brannan was made to believe, or feigned to believe, that serious objections would be made to the departure of the saints from the United States, under the presumption that it might be their purpose to take sides either with Great Britain or Mexico against the United States, war with both these nations then being regarded as imminent; and it was not an unreasonable supposition, on general principles, that the serious wrongs endured by the saints in Missouri and Illinois--and which the general government had taken no steps to mitigate or redress--had sapped the fountains of their patriotism, and rendered them susceptible to British or Mexican influence if only reasonable assurances were given them of immunity from those interferences in the establishment of their church and life in harmony with their ideals, which so far they had vainly sought for in the states named. Furthermore, it could be urged that it was not good policy to allow a people twenty thousand strong, armed, and with so much cause for resentment as the Latter-day Saints had against the United States, to go into an enemy's country, lest they strengthen that enemy by the addition to him of their fighting force. But those who conferred with Brannan upon the subject at Washington were not actuated by any considerations of patriotism. Greed of gain through speculation was the motive that prompted what they did. They pretended to be aware of intention on the part of the administration at Washington to prevent the departure of the "Mormons" from the United States for the above given reasons; but if the "Mormon" leaders would agree to transfer to a certain "`A. G. Benson, Kendall and Co.,' and to their heirs and assigns" the even numbers of all land units and town lots they might acquire in the country where they settled, then the all-powerful "A. G. Benson, Kendall and Co.," would agree to prevent and secure them from all such interferences. It is evident that a strong coterie of Washington politicians were connected with this scheme, or conspiracy, for it deserves the latter title. No less a personage than Amos Kendall, postmaster-general in two former presidential administrations, the second of Jackson's and Van Buren's, 1835-1840, drew up the agreement with his own hand, which was signed by Brannan and witnessed by Elder W. I. Appleby, and sent to Brigham Young for final approval.

In his letter to Brigham Young announcing his action, bearing date of Jan. 26th, 1846, Brannan said:

"I haste to lay before your honorable body [the twelve] the result of my movements since I wrote you last, which was from this city, stating some of my discoveries, in relation to the contemplated movements of the general government in opposition to our removal. I had an interview with Amos Kendall, in company with Mr. Benson, which resulted in a compromise, the conditions of which you will learn by reading the contract between them and us, which I shall forward by this mail. I shall also leave a copy of the same with Elder Appleby, who was present when it was signed. Kendall is now our friend, and will use his influence in our behalf, in connection with twenty-five of the most prominent demagogues in the country. You will be permitted to pass out of the state unmolested. Their counsel is to go well armed, but keep them well secreted from the rabble. I shall select the most suitable spot on the Bay of San Francisco for the location of a commercial city. When I sail, which will be next Saturday, at one o'clock, I shall hoist a flag with `Oregon' on it."

In a postscript the writer of the above adds concerning the contract:

"`Tis no gammon, but will be carried through, if you say amen. It was drawn up by Kendall's own hand; but no person must be known in it but Mr. Benson."

In a former letter to President Young, Brannan had represented that even the president of the United States, James K. Polk, was "a silent partner," in this disgraceful effort to prey upon the fears of an exiled people. The connection of the president of the United States with the affair, however, is generally discredited by "Mormon" writers. Besides, the very questionable character of Elder Brannan, makes it possible to suspect him of misrepresentation and even of complicity in the schemes of the political sharpers at Washington. That the use of the president's name was necessary to the success of the conspiracy is obvious to reason. It was his proclamation that could prevent the departure of the "Mormons" from the United States by asserting the likelihood of intention on their part to take sides with Great Britain or Mexico in the international controversies then pending; and thus find grounds on which to disarm them and order their dispersion. But as a "silent partner" to this infamous scheme he could withhold such a proclamation.

Rejection Of The Washington Conspiracy Plan

The whole plan, however, was rendered abortive by the action of Brigham Young and his associates. Brannan's letter reached President Young at his camp on Sugar Creek, Iowa, in February, 1846. On the 17th a council of the twelve was called and Brannan's letter laid before them for consideration. The following excerpt from President Young's Journal shows the final disposition of the matter:

"The council considered the subject, and concluded that as our trust was in God, and that, as we looked to him for protection, we would not sign any such unjust and oppressive agreement. This was a plan of political demagogues to rob the Latter-day Saints of millions, and compel them to submit to it by threats of federal bayonets."

The council did not even deign to reply to "A. G. Benson, Kendall and Co." or take further notice of the incident; it was closed, so far as the twelve were concerned, and it is not traceable further.
Dispersion Of The Brooklyn Colony

Of this Brooklyn company of saints nearly one hundred adults with some forty children found their way in different parties, chiefly in 1848-1850, to the Salt Lake valley, and to the main body of the church; the rest remained in California, and most of them, among whom was the leader, Brannan, left the church, though a few afterwards joined later "Mormon" colonies established at San Bernardino and in Arizona.

In a later chapter, when other parts of our history shall have been developed, I shall have occasion to refer again to the Latter-day Saints on the Pacific coast, and point out how, at what they regarded as the call of duty, they turned away from the immediate prospect--nay, the absolute certainty of great wealth, to share the toils and privations of their brethren, constituting the main body of the church, in the semi-desert valley of the Great Salt Lake.

Notes

1. The Sea-Worthiness Of The Ship Brooklyn

Augusta Joyce Crocheron, who accompanied her parents on the voyage, and in later years was numbered among Utah's poets, and a pleasing writer of early California incidents and experiences, gives a very different account of the Brooklyn from the one quoted in the text from the Times and Seasons. She describes the vessel as "old and almost worn out; she was one of the old-time build, and was made more for work than beauty or speed. She had done her duty well and had borne her burdens without complaint. But she was old and showed unmistakable signs of weakness and decay. * * * Her roster was well officered, and she was well manned, but the hull was rickety, and she was chartered because she could be had cheap." It should be remembered per contra of this, however, that Elder Brannan intrusted himself and family to the Brooklyn; that according to Mrs. Crocheron's own account the vessel successfully weathered two severe tempests, one of which, from her own narrative, was the worst the Brooklyn's experienced captain had ever seen, since he was "master of a ship." In the second storm, met off Cape Horn, a seaman was washed overboard, though subsequently rescued; and besides the ship made the long voyage, and brought her passengers to the destined port in safety, and in good time, in less than six months from New York.

2. The Entrance Of The Ship Brooklyn Into San Francisco Bay--Joy Of The Colony On Beholding The Flag Of Their Country

The entrance of the ship Brooklyn into San Francisco bay, and in what spirit the "Mormon" colony greeted the announcement that they had arrived in a United States harbor is well described by Mrs. Crocheron in the Western Galaxy: "On the 31st day of July, A. D., 1846, we passed the `Golden Gate.' The day opened not with the glorious sunshine to us, for a fog hovered over the harbor of Yerba Buena, and a mist like a winter's robe hung all around, hiding from our eager eyes the few objects that were made weird and enigmatical in the nearness of the firm and solid ground, where we expected that soon willing labor would begin, homes be erected, fields cultivated, and peace and safety spread over us their wings of protection. * * * As we gazed through the misty walls we perceived dimly some familiar shapes looming up. sloops, whalers, ships of war, and waving from their masts as well as from the barracks, the well known and glorious flag of our country.

A boom--and its echo filled the air: it was a salute from the cannon of the fort, ordered by the United States Commander. The Brooklyn responded, and all hearts felt more cheerful and secure. Look! In the dim distance a dark body gliding on the water towards us, while the familiar strokes of the oars brought it swiftly and steadily to our ship's side. It was a sturdy row boat, that seemed a familiar friend. In a few moments uniformed men trod the deck; we knew they were friends--Americans, not Mexicans. In our sweet native tongue the officer in command, with head uncovered, courteously and confidently said in a loud tone: `Ladies and Gentlemen, I have the honor to inform you that you are in the United States of America.' Three hearty cheers were given in reply from faint and weary lips, but rising from hearts strong, brave, hopeful and loyal still.

They crowded upon the deck, women and children, questioning husbands and fathers, and studied the picture before them--they would never see it just the same again--as the foggy curtains furled towards the azure ceiling. How it imprinted itself upon their minds! A long, sandy beach strewn with hides and skeletons of slaughtered cattle, a few scrubby oaks, farther back low sand hills rising behind each other as a background to a few old shanties that leaned away from the wind, an old adobe barrack, a few donkeys plodding dejectedly along beneath towering bundles of wood, a few loungers stretched lazily upon the beach as though nothing could astonish them; and between that picture and the emigrants still loomed up here and there, at the first sight more distinctly, the black vessels--whaling ships and sloops of war, that was all--and that was Yerba Buena, now San Francisco, the landing place for the pilgrims of faith."

3. Samuel Brannan, Leader Of The Brooklyn Colony From New York To California

It is clear from the regular text of our History that Elder Samuel Brannan was in some respects an unsatisfactory character. He was a native of the state of Maine, born at Saco, 1819; but moved to Ohio in 1833, where he learned the printer's trade, and traveled as a journeyman printer. It was during this period of his career that he came in contact with "Mormonism" and accepted it. Afterwards he was sent to New York to assist in publishing The Prophet and to preach the gospel. Here his appointment to charter a vessel and conduct a company of saints to the Pacific coast reached him. "He was a man," says Bancroft, "of more ability and zeal than high principle; still, few better could have been selected to lead this people around Cape Horn to the Land of Promise." The first statement in the quotation finds strong support in both the course Brannan pursued and in the principles he announced. According to Elder Parley P. Pratt, Brannan in the eastern branches of the church was associated with Wm. Smith, brother of the Prophet, and one of the twelve, and Geo. J. Adams et al, "in corrupting the saints by introducing among them all manner of false doctrine and immoral practices, by which many of them had stumbled and had been seduced from virtue and truth. While many others seeing their iniquity, had turned away from the church and joined various dissenting parties."

Acting under instructions from Brigham Young, Elder Pratt directed Smith and Adams to return to Nauvoo to answer to the church authorities for their conduct. Brannan and others he reproved and admonished to repentance, which apparently was effective, but a notice appearing in the Nauvoo Neighbor papers of Brannan being disfellowshipped, Elder Pratt urged him to repair to Nauvoo, acknowledge and frankly repent of his faults and seek restoration to his standing. Brannan accordingly went to Nauvoo, but apparently before his arrival there, upon the representations of William Smith, the order disfellowshipping him was reversed. He returned to the east in full
fellowship and was intrusted with the leadership of the Brooklyn colony as detailed in the text of this chapter.

Elder Pratt in after years lamented the leniency shown to Brannan in New York. According to the apostle's statement Brannan was "a corrupt and wicked man," and disgraced himself and the cause in his wider and more responsible career in California. And had there been less leniency shown him in New York "it would have saved the church much loss," says Pratt, "and, perhaps, saved some souls which were corrupted in California and led astray and plundered by him."

In nothing does the frailty of his moral fiber appear than in the letter to Brigham Young accompanying his contract with "A. G. Benson and Co.," mentioned in the text. "I am aware, said he, "it is a covenant with death, but we know that God is able to break it and will do it. The children of Israel, in their escape from Egypt had to make covenant for their safety, and leave it for God to break it." Mr. Brannan had read his Bible to little purpose when he so judged of God. "Lord, who shall abide in thy tabernacle? * * * He that sweareth to his own hurt, and changeth not." Even though God's people enter into covenant to their hurt, yet are they expected to keep covenant. Such the stern lesson of Israel's covenant with the Gibeonites. Though obtained by subterfuge, yet when Saul attempted to break that covenant, God sent the punishment of famine upon Israel (cf. Judges ix and II Samuel xxi), showing most emphatically that God keepeth covenant, and demands that his people also keep covenant even though it be to their disadvantage.

Brannan participated in the early scenes of California's pioneer life--the discovery of gold; the wild speculations in San Francisco real estate; became the organizer of milling, milling, and railway companies; purchased a great distillery, and became a large land proprietor both in California and in Sonora, Mexico; and for a time was known as the richest man in California. Bancroft declares that "he probably did more for San Francisco and for other places [in California] than was effected by the combined efforts of scores of better men; and, indeed, in many respects, he was not a bad man." In the midst of these activities, however, he acquired habits of intemperance; "and he became as well known for his dissolute habits and drunken freaks as he had been for his wealth and ability." Domestic troubles led to divorcement from his wife who had accompanied him to California in the Brooklyn; he afterwards remarried to a Mexican woman. Under unlucky speculations his vast fortune melted away, and for a number of years before his death he was "a sorry wreck, physically and financially" (Bancroft). He died in Sonora, Mexico, on the 6th of May, 1889. "He had some redeeming qualities," said the editorial of the Latter-day Saint Church organ, commenting on his death, "and it is to be hoped that these will outweigh the faults which were manifest in his adventurous and eventful life."