The Mountain Meadow Massacre of 1857 remains one of the most controversial and tragic events in the history of Mormon settlement in America.
The Mormon Presence in the American West
Who were the Mormons?
The Church of Jesus Christ of Latter-day Saints, commonly known as the Mormons, was a Christian religious movement founded by Joseph Smith in 1830 in New York. Its followers believed that Smith had received divine revelations and had translated a sacred text called the Book of Mormon.
From its founding, the church drew criticism and hostility for a variety of reasons:
Its claim to be the one true church.
The practice of communal property.
The later development of polygamy (plural marriage).
Rapid growth and tight-knit communities that outsiders saw as secretive.
This hostility led to a pattern of migration across several states, including Ohio, Missouri, and Illinois, each time ending in violent conflict with local populations. The situation reached a boiling point in 1844, when Joseph Smith was murdered by a mob while in jail in Carthage, Illinois.
After Smith's death, Brigham Young emerged as the new leader of the Mormon movement. He led thousands of followers on a mass migration westward, seeking religious freedom and a place where they could live without persecution.
Settlement in Utah
By 1847, Brigham Young and the Mormon pioneers had reached the Salt Lake Valley, in what was then Mexican territory. Following the Mexican-American War and the Treaty of Guadalupe Hidalgo in 1848, this land became part of the United States, forming the Utah Territory.
Young sought to establish a theocratic state, called Deseret, governed by Mormon principles and leadership. He was appointed territorial governor by President Millard Fillmore in 1850, giving him both political and spiritual authority.
The Mormons thrived in Utah, creating successful irrigation systems, building towns, and establishing their own militia, the Nauvoo Legion. However, the church’s dominance over political, social, and economic life in the region made federal officials uneasy. Many Americans were also alarmed by the practice of polygamy, openly defended by the church in the early 1850s.
The Build-Up to the Mountain Meadow Massacre
Rising Tensions with the Federal Government
By the mid-1850s, the U.S. government became increasingly concerned about reports of rebellion, insubordination, and lawlessness in the Utah Territory. Rumors circulated that the Mormons were forming a state within a state, defying federal law, and preparing for military confrontation.
In 1857, President James Buchanan, responding to pressure and widespread public outrage over polygamy and Mormon governance, sent 2,500 federal troops to Utah in what became known as the Utah War. This was not a declared war, but a military expedition aimed at reasserting federal control over the territory.
Brigham Young responded by:
Declaring martial law throughout the territory.
Mobilizing the Nauvoo Legion.
Instructing Mormons to stockpile weapons, destroy supply lines, and prepare for a scorched earth defense.
He also ordered that no supplies or support be given to outsiders traveling through Mormon lands, which included non-Mormon emigrant groups.
Frontier Mentality in Southern Utah
The southern part of Utah Territory, including Mountain Meadows, was particularly isolated and volatile. Mormon settlers there lived in constant fear of Indian attacks, and many viewed non-Mormons with deep suspicion. Leaders in this region were generally zealous and militant, having internalized messages from church authorities that painted outsiders as enemies of their faith.
In this context, local church leaders and settlers began to see emigrant wagon trains not just as passersby, but as potential threats to Mormon survival. This atmosphere of fear and defiance contributed directly to the tragic events that unfolded in September 1857.
The Fancher Party
One such emigrant group was the Fancher Party, a well-equipped wagon train of about 120–140 people from Arkansas, heading west to California. They were mostly families, traveling with livestock and supplies, and had no military intentions.
However, tensions quickly arose as the party passed through Utah:
Locals accused the emigrants of being aggressive and disrespectful, including claims that some had bragged about killing Mormons in Missouri and Illinois during earlier persecutions.
Others accused them of threatening violence, poisoning water supplies, and offending Mormon sensibilities.
These claims were likely exaggerated or false, but they created a narrative of hostility that took hold in the minds of southern Utah leaders. The Fancher Party was refused supplies and food, heightening the party’s vulnerability and desperation.
The Mountain Meadow Massacre: September 1857
The Initial Attack
On September 7, 1857, while camped at Mountain Meadows, the Fancher Party was ambushed by a group of Mormon militia members from nearby settlements, disguised as Paiute Native Americans. They were led by John D. Lee, a prominent Mormon and Indian agent.
The attack was sudden and brutal:
Several men and women were killed immediately.
The survivors created a makeshift wagon circle and defended themselves for five days, with limited ammunition and water.
During this time, the militia realized the emigrants were stronger than expected and that the involvement of white attackers might be exposed.
The False Surrender
By September 11, a fake truce was arranged. John D. Lee approached the Fancher Party under a white flag, claiming he had negotiated with the Paiutes and could guarantee safe passage out of the area.
The plan was sinister:
The emigrants were divided into three groups—men, women, and children.
Each group was escorted separately by armed Mormon militiamen.
On a prearranged signal, the escorts turned on the emigrants, murdering all but 17 young children, who were deemed too young to remember or testify.
About 120 people were killed, including men, women, and older children. The massacre was swift and coordinated. Victims were buried in shallow graves, many of which were disturbed by animals shortly afterward.
Efforts to Conceal the Massacre
After the killings, Mormon leaders in the area covered up the incident:
Blamed the massacre on Native Americans.
Pressured survivors and local residents to remain silent.
Distributed the surviving children among Mormon families.
For many years, the event was not publicly discussed within Mormon communities, and records were suppressed. The U.S. government, preoccupied with the Civil War, did not pursue a full investigation until the 1870s.
Aftermath and Consequences
National Reaction
News of the massacre slowly made its way to the East, shocking and horrifying the American public. The incident was used as evidence of Mormon lawlessness and intensified anti-Mormon sentiment nationwide.
Key impacts included:
Increased support for federal control over Utah Territory.
Renewed calls to abolish polygamy and dissolve the Mormon theocracy.
Pressure on the Mormon Church to cooperate with federal authorities.
In the years that followed, several presidents pushed for greater oversight of the Utah Territory, including replacing Mormon leaders with non-Mormon governors and judges.
The Trial and Execution of John D. Lee
It wasn’t until 1874, nearly two decades after the massacre, that John D. Lee was arrested. He was tried twice—the first trial ended in a hung jury, but in the second, he was found guilty of first-degree murder.
On March 23, 1877, Lee was:
Executed by firing squad at the massacre site.
His death was meant to symbolize justice, but many viewed him as a scapegoat for broader Mormon involvement.
The Mormon Church excommunicated Lee but later reinstated his membership posthumously in 1961.
The LDS Church’s Position
For over a century, the Church of Jesus Christ of Latter-day Saints denied any official role in the massacre, maintaining that it was the result of rogue individuals acting without higher authority.
However, over time, and under growing historical scrutiny:
The church began to acknowledge that Mormon leaders bore responsibility for the climate of fear and religious extremism.
In 2007, on the 150th anniversary, the LDS Church issued a formal statement of regret, calling the event a “terrible and inexcusable tragedy.”
Though the church still maintains that Brigham Young did not order the attack, it acknowledges that local leadership made grievous mistakes in judgment and action.
Broader Impact on Mormon Settlements
Strategic Shift After the Massacre
After 1857, and especially after the Utah War formally ended in 1858 with a peaceful resolution:
Mormon leaders began to distance themselves from militant resistance.
The church shifted focus from confrontation to missionary work and building stable communities within U.S. law.
Emphasis was placed on reconciliation with federal authorities.
This marked the beginning of the “Americanization” of Mormonism, as the church sought to assimilate and gain broader acceptance in American society.
Increasing Federal Authority in Utah
Following the massacre and Utah War:
The federal government increased its presence in Utah.
Non-Mormon governors were appointed, and federal troops remained stationed in the region for years.
Mormon political power was gradually curtailed, particularly in judicial and land matters.
These changes forced the LDS Church to restructure its political ambitions, abandoning the dream of an independent Mormon state.
Legacy of the Massacre
The Mountain Meadow Massacre left a deep scar in both Mormon and American history. For decades, it was a source of shame and secrecy within the LDS Church and a symbol of religious extremism in American memory.
FAQ
While the Mountain Meadow Massacre was initially blamed on Native Americans, particularly the Paiute tribe, their actual role was limited and orchestrated by Mormon militia. Mormon attackers disguised themselves as Paiutes to shift blame and avoid suspicion from federal authorities. Some Paiutes may have participated, but historians agree they did not initiate or plan the massacre. Mormon leaders, particularly John D. Lee, used their influence over local tribes to recruit limited assistance, offering food and supplies in return. However, the primary planning, leadership, and execution of the attack came from Mormon settlers in southern Utah. The false narrative blaming Native Americans was widely circulated to protect the Mormon Church from federal retaliation. Modern historical research and church acknowledgment support the view that Native Americans were manipulated into a minor role and that the massacre was fundamentally a Mormon-led atrocity. This revelation has helped clarify the historical record and correct early misconceptions.
Children under the age of seven were spared during the Mountain Meadow Massacre because Mormon attackers believed they were too young to remember or testify about the event. The decision was likely made as a calculated effort to cover up the massacre by eliminating those who could identify the perpetrators. The children were taken in by local Mormon families and raised within their communities. In total, 17 children survived, and they were eventually recovered and returned to their relatives in Arkansas after federal investigations in the early 1860s. The fact that these children were spared while their families were murdered underscores the premeditated nature of the massacre. It also reflects the chilling pragmatism of the attackers, who sought to silence witnesses while avoiding the moral and logistical complications of killing infants. The survivors’ accounts later played a key role in shedding light on what happened at Mountain Meadows and contributed to the eventual trial of John D. Lee.
Brigham Young’s response to the Mountain Meadow Massacre was complex and remains debated among historians. When first informed of the massacre, Young expressed dismay and ordered a report sent to federal authorities, but he did not take immediate action to punish those responsible. He later claimed he had no prior knowledge of the attack and blamed it on Native Americans, echoing the false narrative being spread by local leaders. While there is no definitive evidence that Young directly ordered the massacre, he did help perpetuate the cover-up by failing to investigate or discipline the perpetrators. His communication with John D. Lee after the event suggests he may have known more than he publicly admitted. Young's priority was likely to protect the Mormon community during a time of high tension with the federal government. By downplaying Mormon involvement, he may have hoped to prevent further conflict. His role remains controversial and is still a subject of scholarly inquiry.
The 17 children who survived the Mountain Meadow Massacre were initially taken in by local Mormon families and raised in southern Utah. These children, all under the age of seven, were too young to recall the events or identify their parents’ killers, which is likely why they were spared. For nearly two years, the whereabouts of these children were unknown to their relatives in Arkansas. In 1859, following a federal investigation led by U.S. Army Brevet Major James Henry Carleton, the children were located. Carleton interviewed Mormons and Native Americans and uncovered the true nature of the massacre. Arrangements were made for the children to be retrieved and returned to their extended families in Arkansas. The U.S. government provided financial support for their transportation and care. Their return helped expose the truth of what had happened and fueled national outrage. Some of the children gave statements as adults, adding to the historical understanding of the tragedy.
It took nearly two decades for John D. Lee to be tried and executed due to political instability, limited evidence, and the federal government’s shifting priorities. Initially, the Civil War (1861–1865) diverted national attention and resources away from pursuing justice in Utah. The isolation of the territory, along with the strong control of Mormon leadership, also made investigations difficult. Witnesses were reluctant to come forward, and records were either suppressed or destroyed. After the war, as Reconstruction ended and the federal government refocused on western affairs, attention returned to the massacre. Lee was finally arrested in 1874, tried in 1875, and retried in 1876 after the first trial ended in a hung jury. He was convicted and executed by firing squad in 1877 at the massacre site. Lee’s trial was seen as symbolic, representing justice for the victims, but many believed he was used as a scapegoat to protect higher-ranking Mormon leaders from prosecution.
Practice Questions
Explain the causes of the Mountain Meadow Massacre in 1857.
The Mountain Meadow Massacre was caused by a combination of religious tension, fear of federal invasion, and local hostility. The Mormons, having faced years of persecution, feared the advancing U.S. army during the Utah War. Brigham Young's declaration of martial law and instructions to cut off supplies heightened local paranoia. The Fancher Party was wrongly accused of hostility, and Mormon leaders in southern Utah saw them as a threat. Local militia, acting under orders from John D. Lee and possibly influenced by church rhetoric, carried out the attack. These overlapping fears and misjudgments led to the tragic massacre.
How did the Mountain Meadow Massacre affect Mormon relations with the U.S. government?
The Mountain Meadow Massacre severely damaged Mormon relations with the U.S. government. It confirmed federal fears of Mormon lawlessness and led to increased scrutiny and intervention in Utah. Federal authorities used the massacre to justify replacing Brigham Young with non-Mormon officials and increasing military presence. The LDS Church came under pressure to cooperate and distance itself from theocratic governance. Over time, the church shifted strategies to reduce confrontation, focus on missionary work, and assimilate more with American norms. The massacre marked a turning point, showing the dangers of isolation and leading to greater federal oversight in the territory.
