If this first polygamous marriage had been the last--if it were an isolated and peculiar incident as the Smiths then claimed it was and promised it should be--it might be forgiven as generously now as Mr. Lannan then forgave it. But, about the same time there became public another case--that of Apostle Teasdale--and as this narrative shall prove, here was the beginning of a policy of treachery which the present Church leaders, under Joseph F. Smith, have since consistently practiced, in defiance of the laws of the state and the "revelation of God," with lies and evasions, with perjury and its subornation, in violation of the most solemn pledges to the country, and through the agency of a political tyranny that makes serious prosecution impossible and immunity a public boast. The world understands that polygamy is an enslavement of women. The ecclesiastical authorities in Utah today have discovered that it is more powerful as an enslaver of men. Once a man is bound in a polygamous relation, there is no place for him in the civilized world outside of a Mormon community. He must remain there, shielded by the Church, or suffer elsewhere social ostracism and the prosecution of bigamous relations. Since 1890, the date of the manifesto (and it is to the period since 1890 that my criticism solely applies) the polygamist must be abjectly subservient to the prophets who protect him; he must obey their orders and do their work, or endure the punishment which they can inflict upon him and his wives and his children. Inveigled into a plural marriage by the authority of a clandestine religious dogma--encouraged by his elders, seduced by the prospect of their favor, and impelled perhaps by a daring impulse to take the covenant and bond that shall swear him into the dangerous fellowship of the lawlessly faithful--he finds himself, at once, a law breaker who must pay the Church hierarchy for his protection by yielding to them every political right, every personal independence, every freedom of opinion, every liberty of act. I do not believe that Smith fully foresaw the policy which he has since undoubtedly pursued. I believe now, as I did then, that in betraying my brother into polygamy Smith was actuated by his anger against my father for having inspired the recession from the doctrine; that he desired to impair the success of the recession by having my brother dignify the recrudescence of polygamy by the apostolic sanction of his participation; and that this participation was jealously designed by Smith to avenge himself upon the First Councillor by having the son be one of the first to break the law, and violate the covenant. I saw that my brother's death had thwarted the conspiracy. Smith was so obviously frightened--despite his pretense of defiance--that I believed he had learned his needed lesson. And I accepted the incident as a private tragedy on which the final curtain had now fallen. Chapter VIII. The Church and the Interests