“Polysophical” and “Mutual”

POLYSOPHICAL" AND "MUTUAL." BY ELDER HENRY W. NAISBITT.

[The following historical sketch will form an appropriate prelimi- nary chapter to "The Past of Mutual Improvement," as given in volume I of the Era. It is stated there that "in 1873, it became the rule in

some of the more thickly populated settlements of the Saints for the young people to form associations for entertainments and improvement. These were called night schools, literary societies, debating clubs, young men's clubs, or any other name that indicated the object of the gather- ing. Frequently they were solely for amusement, and, taking pattern after the early efforts in Salt Lake City, were formed to instruct the people by theatrical exhibitions and dramatic performances." No mention is made, however, of the Polysophical and the Deseret Theological Class, (they being only hinted at,) which two pioneer im- provement associations now receive full justice from the pen of our well-known contributor. Editors.]

Probably none realized more fully than did the Prophet Joseph Smith himself, in the early stages of his career, that he was even then unfamiliar with what was considered an educational course. To be sure all things are comparative, and the crude and commonplace advantages of 1820 may appear so only because we are moved upon and subjected to a broader culture than was then possible, save where the advanced New England schools were ush- ering in the day-dawn of that sun-light now more universally dif- fused. But when the prophetic character of the boy began under angelic ministration to expand, he became an observing student of all his surroundings, yet making little progress, as may easily be

supposed. Stormy times, however, intervened, the need for expansion

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and removal from persecution seemed imperative; and in all such movements, from New York to Ohio, and from thence to Missouri, every moment seemed indispensable for direction, and leisure for study or reflection was an impossibility; the Prophet, it may be said, became an unwilling student of human nature, naturally cred-

ulous and unsuspecting, he trusted every one, and failed almost to comprehend that "the great net" should gather in "fish of every kind," which became more and more apparent as men denied him, thwarted him, abused him, violated his confidences, traduced his character, misrepresented his motives and sought to allure him into speculative by-paths, until he had his final betrayal, Gethse- raane and Calvary, like his great predecessor and leader, the Lord and Savior Jesus. We cannot follow this amazing history of perfidy, this sad experience of disappointment and uncertainty further than to note that the sycophants, the time-servers, the traitors, ever envious and restless, kept sloughing off or returning, but, absent or near, always a drag, without principle, without truth; barnacles they were on the new-launched vessel destined for the harbor of salva- tion, but which might have foundered a thousand times had they either been captain or the majority of the crew. Missourian experience was as little likely to cultivate a drift toward learning as was Kirtland or the region round about, and so but little was accomplished save by those processes already indi- cated. The spirit was moving and enlarging, but opposition was expanding in public and in secret, in equal if not in greater ratio, until another State was compulsorily abandoned to avoid an utter destruction; but from a much later standpoint, all in the order and economy of God. When Nauvoo loomed up as the objective point, a warm wel- come gave reason to hope that persecution had exhausted itself, and that here at least peace might spread her wings over a people hitherto "scattered and peeled;" and so with hopes for material things and spiritual development, educational demands were sup- plemented by the formation of classes and schools which covered literature, science, languages, history, politics and religion. It was almost concluded that the Millennium had dawned, as the pro- fessors multiplied, and a University was projected; the temple

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was building, gathering was "as the doves to the windows," and farms, homes and redemption of the prairies went hand in hand, to the surprise of believers, and to the astonishment of the out- side world. The marvelous fucundity of Gospel truth, forcing this hegira from the States and other nations, brought swarms of cormorant adventurers also; smooth and polished, flattering, and ingratiating themselves into the graces of the people, and warming themselves into the sanguine and unsuspecting friendship of the Prophet, these plied their nefarious intent with a sagacity and persistence that were worthy of a better cause; hypocrisy and deceit were not met by similar characteristics, and to meet an assumption of pro- fessing friendship was calculated to win the hearts of men accus- tomed to abuse, and many a sudden confidence grew up under con- ditions which are easily understood when rightly understood. There came another season of suspense, of persecution, and finally of assassination and extradition; a chapter of history as

fearful as fatal, but for that marvelous overruling hand and that decree of the heavens that triumph should yet rest on the banners of truth, eternal truth. Could it be expected that during the compulsory exodus of a stricken people much could be done for intellectual advancement? In that wearisome two years' trip, pregnant with trial, sorrow and death, could any sit down to more than mourn for the calamities of the times, or to silent petition that he who rules, would order all things for the best? Nevertheless there comes an end to all things, and by and by, the gathered thousands of Israel had settled down in the valleys of the mountains to a profundity of peace; then brain, quickened by observation, by trial, by experience, by faith and hope, saw by inspirational proximity a new and radiant future what visions of ;

glory, of progress, of possibility, loomed up in the hearts and before the rested fugitives, or made their toil like play! Listen to their undismayed application for statehood, and mark how they projected their petition for an overland railroad; the University and began to excavate for the Temple; note how they went out north and south, laying out towns and farms on nearly as liberal a scale as indicated by the premier city; think of

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the energy, the moral and industrial forces which drove many a passage into the eternal which distributed the mountain hills,

streams, which provided schools and meeting houses, while homes were still in embryo; think of canals and ditches, and fences, of gathering, of faith; then before you could hardly turn yourself round, see the eagerness for recreation, for meetings, for reading and study, yet without books or charts or libraries; the solitary Deseret News being about their only intermediate between them- selves and the outside world. It was a day of absorbing toil, but

it was one that glowed with promise, and commanded the blessing;

it was a day of sacrifice, but those colonists were self-and-God-reli- ant; "a thousand miles from anywhere," but nearer the heavens and nearer each other than any people since the city of Enoch fled from mother earth. Schools for children developed rapidly while the seniors strug- gled and toiled; but in toil there was anxiety, and longing for leisure and opportunity which here and there blossomed into action and work. Sunday Schools were founded, and in the early fifties Apostle Orson Pratt opened a high school in Salt Lake City, while Apostle Hyde commenced a grammar class, and then the "Universal Scientific Society," was organized and many lectures were given by George A. Smith and other prominent brethren of the Church. The all-embracing and most successful organization of those times was that of the "Polysophical Society," under the patronage and in the mansion of President Lorenzo Snow, in the winter of 1852; this was the first nucleus of a varied intellectual character in the Church, and it speedily drewitoward itself the lion's share of that latent talent which, through the gathering, gravitated to Salt Lake City; its programmes, quoting from a letter written at the time, included "productions in English, French, Italian and other languages, besides the new, or Deseret Alphabet by Brother G. D. Watt, large diagrams of which were used by Professor Orson Pratt, while the Presidency and the Twelve were honorary mem- bers, and generally there. The music consisted of about half a dozen violins and a baso, piano, guitar, accordeon, clarionets and and, now and then, the famed Scotch flutes, bagpipes by the long- loved and ever venerable Wm. C. Dunbar." The whole was as

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diversified as taste was, for essays, poems, recitations, music, song, anecdote, experience and comment, made a veritable "feast of reason and a flow of soul;" public interest "grew by what it was

fed upon;" the rush for active participation in quiet enjoyment crowded weekly the spacious hall and adjoining rooms; when, like an avalanche, came the news that President Snow was appointed to preside in Brigham City, and disorganization was deemed an assured and certain thing. President Snow, himself a collegian, had anticipated and enjoyed this success, and to preserve its influence and the oppor- tunities it presented, he appointed a committee of three to take charge thereof, this consisted of Brother Samuel W. Richards, William Eddington and Claudius V. Spencer, who, for a time, on the old lines, and without much change, fostered interest as they could. Sisters Eliza Snow, Zina D. Young, Helen M. Whitney, Sarah Kimball, Hannah T. King, with a host of others, contributed their quota to the successive entertainments. Gilbert Clements, David Candland, David McKenzie, H. W. Naisbitt were, with several others, among the brethren who responded while the newly arrived Hardy sisters, Sarah Kay, Eleanor Robinson, Wm. Foster and others were the instrumentalists and singers. Not a few of President Young's family and President Kimball's took an early and active part. When the place became too "strait for us," it came to pass that "the Seventies Hall" was tendered to the committee by Presi- dent Young as a matter of interest and for better accommo- dation. Here it became necessary to increase the managing board, and a selection of twelve was made who presided in rotation, making their own program, and in some sense endeavoring to rival each other in the quality and variety of things presented; a veritable boom followed, and similar organizations sprung up in the wards, both in and outside the city, until dancing, which had been the leading recreation (outside of here and there a theatrical organ- ization), became nearly obsolete. It was in the Seventies Hall where Amasa Lyman was first heard. He had returned with Brother Rich from the San Bernar- dino mission.

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President Young's increasing interest in the Polysophical, and in appreciation of the benefit it had been to his young family, proudly suggested removal to the Social Hall for greater comfort, room and convenience. This was a great move, and all the ele- ments of intellectual Gospel refinement became more marked in the entertainments, they assumed more and more of a drawing room character, and in connection with these an occasional soiree with refreshments and dance gave added zest and influence to the thriving yet unpretentious Polysophical organization. The names of the acting committee at that time, as far as memory serves, were Wm. Eddington, Henry W. Naisbitt, Gilbert Clements, Wm. G. Mills, David Candland, Chas. H. Bassett, James McKnight, Hugh Findlay, Chas. Lambert. John B. Kelley, Leo Hawkins and Isaac Bowman, with, for reasons, an occasional change. The labor bestowed upon many of the poems, essays, and arti- cles presented, suggested to the committee the propriety of pre- serving the best and combining the same in quarterly, illustrated volumes, for the creation of a strictly Mormon library of original literature, with added illustrations of prominent men, places, buildings, etc., and the thought was to extend this selection from the best produced in the then rapidly increasing organizations of the territory at large. The dawn of the so-called Reformation, fanned the petty jealousy of a narrow few, and at a general session, Presidents Young, Kimball and Grant being present, it was resolved to merge the Polysophic into the to-be "Deseret Theological Class." The first meeting was held and another appointed, and perhaps held, but it perished in the arms of the reforming agency. The defunct committee were all appointed door-keepers in the old tabernacle, from whence they gradually subsided into less prominent positions, and both organizations, "lovely and pleasant in their lives, in death, were not divided." It is, however, pleasant to realize that the old name has become immortal; duplicates (probably with some variations), still exist in the Brigham Young colleges at both Logan and Provo; and in Fillmore the name is hallowed yet, and cherished, while outside of Utah the name has been adopted. "Many Sciences," may well

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be the cognomen of pretentious institutions, as it was of that founded in the Mansion Home of Salt Lake City, by President Lorenzo Snow. Still more remarkable is the fact that this was the basis upon

which all the Mutual Improvement Associations have been built; to it they were indebted for their ideas, which, utilizing the varied gifts and endowments found in gathering Israel, gave them a greater scope and mightier influence, providing recreation and scattering intelligence, being the nursery also for junior aspirants of both sexes, in the direction and presentation of their thoughts, as to art, literature, science, religion, politics, and amusement; refining, purifying, enlarging, under the control of the Priesthood, the mental forces and intellectual thrift of Israel in this our day and time. This chapter of reminiscences is presented to the readers of the Era, because in the history of Association Work, (see volume I,) no reference is made to the actual founder, or to those who unselfishly wrought in the early morning hours of an increasingly glorious and unending day.