Mormon Novels
IN THE NINETEENTH CENTURY those who wrote western adventure
stories could write about miners, Indians, ranchers, or Mormons,
but when they wrote about settling the West, about bringing civilization
to the West, they wrote about the pioneers, and by far the largest single
group of pioneers, as well as the most famous, were those Mormons
who followed Brigham Young from Illinois to Utah, the geographical
center of the West. The Mormons–members of The Church of
Jesus Christ of Latter-day Saints–and their history are
characteristic of the West in many ways, as are the novels written
about them.
The western part of the United States, the "frontier" of
a hundred years ago, has changed rapidly; there is still a lot
of open country in the West, but there is no isolation. The individual
westerner–Mormons included–now encounters the same
anxieties and pleasures that the individual easterner experiences.
Likewise the novels written about Mormons have changed from the
melodramatic or the sensational kind to the more universal experiences
of individual Mormons.
The survey which follows does not pretend to be exhaustive; its
intent is to acquaint students of western American literature
with some of the names and titles frequently mentioned in discussions
of Mormon novels and to place them in sequence as an aid to seeing
the changes that have occurred.
Mormonism was becoming a controversial movement even before its
formal organization as a church in 1830, and by 1843, when Captain
Frederick Marryat published his three-volume Monsieur Violet,
that controversy was an established one. Of course at that
date detailed knowledge of Mormonism was limited and the small
part of Marryat's work which touches on Mormonism is restricted
to the Mormon activities in the eastern states. However, the
disclosure that the Mormons practiced polygamy aroused general
concern about the Mormon "menace," and Edward Bulwer-Lytton
took advantage of that concern in his 1851 potboiler Alice;
or, The Mysteries. Other anti-polygamy, Mormon-menace novels
soon followed with titles similar to the suggestive headlines
of a modern tabloid, establishing a pattern of sensationalism
which became characteristic of the early Mormon novels: Orvilla
S. Belisle, The Prophets; or, Mormonism Unveiled (1855),
Maria Ward, Female Life Among the Mormons (1855), W. J.
Conybeare, Perversion; or, The Causes and Consequences of
Infidelity, a Tale of the Times
(1856), and Metta Victoria Fuller, Mormon Wives (1856,
retitled Lives of Female Mormons in 1860).
In 1861 Captain Mayne Reid followed the pattern with his three-volume
The Wild Huntress and Theodore Winthrop tried his hand
with John Brent. The sensational aspects of Mormonism–golden
plates, polygamy, and secret police–were becoming legend
by 1870, and the idiosyncrasies of the Mormons became popular
fare for the humorists and local colorists. Artemus Ward and
Mark Twain commented in individual essays and stories, but others
treated the Mormons at length: Langdon E. Mitchell in Two
Mormons from Muddlety: Love in the Backwoods (1876), Charles
Bertrand Lewis in Bessie Bane; or, The Mormon's Victim (1880),
and G. A. Meears in The Geese of Ganderica, Their History,
Their Sense, and Nonsense, by a Utah Goose (1882). Still,
the majority of the novels continued to be anti-Mormon sensationalism
such as John Hansen Beadle's Life in Utah; or, The Mysteries
and Crimes of Mormonism (1870), and Cornelia Paddock's In
the Toils (1879) and The Fate of Madame La Tour (1881).
Serving as editor of the Salt Lake Reporter, Beadle was
well acquainted with the geography of the city and the daily
routines of his Mormon neighbors. His assertions about the Mormons,
while obviously biased, were closer to reality than were those
of many other nineteenth-century novelists who relied on convenient
errors of fact, such as locating the Mormon Temple on the shore
of the Great Salt Lake so that a captive maiden could escape
from a forced marriage to a hoary elder by jumping from the temple
into the lake.
Even the respected Arthur Conan Doyle relied on the sensational
when he wrote his first Sherlock Holmes novel, A Study in Scarlet (1887). This is the story
of how Jefferson Hope pursued and killed the Mormons Drebber
and Strangerson because they had murdered John Ferrier and abducted
his daughter, who died of a broken heart after a forced marriage
to Drebber. In 1924 Doyle admitted in Our Second American
Adventure that in writing A Study in Scarlet he had
used ". . . a rather sensational and overcoloured picture
of the Danite episodes which formed a passing stain in the early
history of Utah" (p. 87). But the nineteenth-century pattern
for Mormon novels had been firmly set, and novels by Marie A.
Walsh, Max Adeler, Joaquin Miller, A. Jennie Bartlett, Jeannette
Ritchie H. Walworth, Albion W. Tourgee, Mary W. Hudson, Alvah
Milton Kerr, and Grace Wilbur Trout did not alter the pattern.
The pro-Mormon response was slow
to come, but in 1898 Nephi Anderson published Added Upon, the first
of nine novels written to explain the major beliefs of the Mormons.
Anderson's novels are intended for Mormon readers, or for those
who may be sympathetic to the theology of the Church of Jesus
Christ of Latter-day Saints, explaining that theology, usually
in a very broad way, and attempting to demonstrate that those
who rigidly follow it, despite the hardships, will receive the
greatest of blessings. And Mormon readers have continued to keep
Added Upon in print; in 1979 it was in its forty-fourth
printing.
While Anderson was heavy on doctrine and light on development
of character and plot, other pro-Mormon writers were equally
didactic. Most of the early pro-Mormon fiction was short fiction,
published for young Mormons in Mormon periodicals such as the
Young Women's Journal and The Improvement Era, but
occasionally one of the short story writers produced a novel.
Susa Young Gates published John Steven's Courtship in
1909, but this novel about the Utah-U.S.A. war is directed toward
young readers and most adult readers are not excited by it.
With the exception of the introduction of pro-Mormon novels,
the novels written during the first twenty years of the twentieth
century followed the tradition of sensationalism that had been
established half a century earlier. Alfred H. Henry defended
the anti-Mormon bias of his By Order of the Prophet (1902),
declaring that he was attempting to show that the Mormons' theology
was faulty and not that he was simply vilifying the Mormons.
But Henry's novel is merely an imitation of its predecessors:
main characters stereotyped, minor characters undeveloped, geography
and climate adjusted to fit the plot.
Harry Leon Wilson used the historical approach to Mormonism as
the framework for The Lions of the Lord (1903), taking
his protagonist from the persecutions in Illinois, across the
plains with the handcart companies, through the Utah-U.S.A. war,
and to the Mountain Meadows Massacre. Wilson developed his protagonist,
Joel Rae, fairly well, showing his struggle to maintain his moral
integrity and remain a faithful member of the church, doing whatever
he was "called,' to do without question. It is Joel Rae's
religious struggle that carries the reader through The Lions
of the Lord, nothing else. The other characters are paper
figures found in almost every other Mormon novel, and the historical
framework is standard. In Ezra the Mormon (1907) Winifred
Graham magnified the rumors of Mormon wickedness that circulated
throughout the world. But this English novel was reprinted three
times during its first two years, attesting to the international
popularity of the Mormon subject matter in fiction. Naturally,
that popularity was strengthened when "recognized" authors,
such as Zane Grey and Jack London, also wrote about the Mormons.
Grey wrote two novels that are primarily about Mormons: The
Heritage of the Desert (1910) and Riders of the Purple
Sage (1912). In the first, Grey presented the Mormons as
hardworking, honest ranchers–except for one rebellious son–who
have trouble with outlaws; in the latter, Grey reversed the situation,
making a rebellious Mormon woman the victim and the Mormon elders
the villains. In both novels the hero is an outsider who saves
the innocent from the wicked. And Jack London used the Mountain
Meadows Massacre as the historical basis for the longest of the
reincarnation stories in his novel The Star Rover
(1915). Although London did nothing new in his treatment of the
Mormons, his use of Mormon subject matter being the traditional
use, his description of the Mormon attack upon the Fancher train
at Mountain Meadows is one of the most powerfully and convincingly
related versions of that event.
Following World War I, Mormon novels began to move away from
the heavy-handed sensationalism of the past and to focus on real
people in realistic surroundings. Some authors even wrote Mormon
novels without mentioning polygamy. Bernard DeVoto did that in
The Crooked Mile (1924). This novel is not only representative
of DeVoto's contribution to the "new" American fiction which
characterized the 1920s but it also manages to be a Mormon novel
without having Mormons or Mormonism as central subject matter.
The protagonist in this novel is Gordon Abbey, a young man whose
background and temperament are almost the same as DeVoto's, and
the setting is a western town named Windsor, which is a reconstruction
of DeVoto's home town, Ogden, Utah. While the story is about
Gordon Abbey's struggle to find his place in modern society,
specifically the conflict concerns his inability to come to terms
with the local society of Windsor. DeVoto uses the subject of
Mormonism as a part of the background of Gordon Abbey, but while
Mormons and their influence are present in the novel, the focus
is upon the individual–Gordon Abbey–rather than upon
a particular group or set of beliefs. The Crooked Mile represents
a natural change in western novels, particularly those dealing
with Mormonism. There had been so much stereotyped nonsense about
the West and Mormonism that many Americans did not realize that
both were changing and maturing. Gordon Abbey's story is an exposition
of that change and his reaction to it. If DeVoto had looked a
little closer at Mormon culture, however, his emphasis upon the
change might have been different. Because his protagonist is
not a Mormon, DeVoto does not show, except incidentally, that
there are personal conflicts among individual Mormons similar
to those of Gordon Abbey. Had he chosen to make Gordon a Mormon,
DeVoto could have told almost the same story.
A major problem associated with bringing about a change from
the traditional concerns in Mormon novels is to be found in the
subject matter itself. The glamour of Mormonism as a subject
for fiction lies to a great extent in the history of the Mormons.
The nineteenth-century Mormons were colorful people whose adventures
were remarkable and whose influence upon the West is obvious. Any novelist
who decides to write about Mormons must be tempted to write about
their past, since their history is easily researched and their
former practice of polygamy is a familiar subject for eager readers,
one that provides abundant possibilities for rising conflict
in the plot. On the other hand, if the novelist does not want
to write a historical novel, he must give up easily acquired
material, and he must give up the general subject of Mormonism
in favor of the much more restricted but challenging subject
of the individual Mormon. Frank Chester Robertson in The Mormon
Trail (1931), The Rocky Road to Jericho (1935), and
Red Legion (1936) was not willing to move away from the
established tradition. But Norton S. Parker, Susan Ertz, Dane
Coolidge, Sidney Bell, Lee Neville, and George D. Snell did make
an attempt. While these authors did not emphasize sensationalism
in their 1930s novels, neither did they move completely away
from tradition. Rather, their novels serve as examples of the
gradual change toward emphasis upon individual Mormons and their
problems.
Paul Dayton Bailey's novels are further examples of that transition.
Type-High (1937), his first novel, follows tradition and
is Bailey's least successful work. For This My Glory (1940),
a historical novel which relates the adventures of a Mormon pioneer,
is fairly well written, but it was published a year after Vardis
Fisher's Children of God, the definitive historical novel
of the Mormons, and For This My Glory could not compete.
Bailey's The Gay Saint (1944) admits that some Mormons–Samuel
Brannon in this case– have placed worldly affairs above
those of the spirit. His Song Everlasting (1946) is a
sequel to For This My Glory, focusing on the modern problems
of a fourth-generation Mormon. For Time and All Eternity (1964)
is Bailey's attempt to blend modern realism and the traditional
story of early Utah and polygamy. His characters in this novel
are not the sheep that can be found in the traditional Mormon
novels. These characters are real enough to be headstrong and
rebellious yet they remain true to the fundamental beliefs of
their religion. They are, in other words, more accurately representative
of late nineteenth-century Mormons than were their counterparts
in nineteenth-century Mormon fiction. It is unfortunate that
Bailey's thirdperson narration is marred by an abundance of his
would-be objective yet more often omniscient, frequently redundant,
and generally patronizing explanations and descriptive comments,
because the characters in this novel are the most real, most
convincingly human Mormons he has created.
Vardis Fisher's Harper Prize novel, Children of God (1939),
has most effectively shown the relationship between the colorful
history of the Mormons and the problems facing individual Mormons.
However, Fisher did not write about twentieth-century Mormons
in the novel, but chose to stop with the birth of modern Mormonism: the 1890
Manifesto from Mormon President Wilford Woodruff officially stopping
the practice of polygamy. Fisher viewed Mormonism as a nineteenth-century
phenomenon, a temporary religious-social movement reflecting
nineteenth-century American culture. The first part of Children
of God, entitled "Morning," is about Joseph Smith and
the religious enthusiasm which characterized the eastern United
States in the first half of the nineteenth century. The second
part, "Afternoon," follows Brigham Young across the plains
to Utah and records the problems of establishing a permanent
home in the Great Basin desert. Part Three, "Evening," describes
the ideological conflict of a society that wants to preserve
its heritage, its beliefs, yet also wants to be a recognized
part of the United States. The Manifesto of 1890 was seen by
Fisher–and others–as the end of Mormonism, and the
titles Fisher gave to the three parts of Children of God effectively
indicate his view: the day of the Mormons.
Vardis Fisher maintained that Children of God was his
only Mormon novel; however, he wrote seven others that used the
Mormons or their influence as background: Toilers of the Hills
(1928), Dark Bridewell (1931), In Tragic Life (1932),
Passions Spin the Plot (1934), We Are Betrayed (1935),
No Villain Need Be (1936), and April: A Fable of Love
(1937). Fisher's autobiographical tetralogy–In Tragic
Life, Passions Spin the Plot, We Are Betrayed,
and No Villain Need Be–was rewritten under the single
title Orphans in Gethsemane (1960). The original novels
tell the story of Vridar Hunter who, after struggling with his
Mormon environment, sought the sophistication of New York only
to discover that urban life was not the utopia he had expected
it to be, and so returned to Idaho, confident that he could finally
maintain his independence in that almost unchanged environment.
When Fisher rewrote the Vridar Hunter tetralogy as Orphans
in Gethsemane, he presented Vridar as an outsider not only
in relation to his Mormon neighbors but also to the other organized
religions of the world. Mormonism is used in this version, but
it is used only as an example of how all religions in all ages
have enslaved the individual.
Many readers of Mormon novels regard the 1939 publication of
Fisher's Children of God as an appropriate date to mark
the literary birth of Mormon
novels. It was followed in 1940 by Bailey's For This My Glory
and Jean Woodman's Glory Spent. In 1941. three
novels represent the range of quality: Hoffman Birney's Ann
Carmeny is a traditional Mormon-villains type; Lorene Pearson's
The Harvest Waits is a sympathetic but heavy-handed exposition
of the short-lived Mormon attempt at communal living–The
United Order; and Maurine Whipple's The Giant Joshua, considered
by some to be one of the best-written Mormon novels, is the story
of Mormon life in southern Utah from 1860 to 1886. Its coverage
of that part of Mormon history is excellent, but the strength
of The Giant Joshua lies in Whipple's protagonist, Clorinda
(Clory) McIntyre, a girl who was intelligent enough to know what
was wrong in her life but who was helpless to change anything.
Clory is a victim of both heritage and environment, born a Mormon,
married in polygamy, and trapped in the isolated area of southern
Utah.
In 1942 Virginia Sorensen published A Little Lower Than the
Angels,
her first Mormon novel. She then continued with On This Star
(1946), The Neighbors (1947), The Evening and the
Morning (1949), Many Heavens
(1954), and Kingdom Come (1960). Sorensen succeeded in
telling two stories when she wrote A Little Lower Than the
Angels, the story of Mercy Baker and the story of the Mormons
in Nauvoo. Mercy's story is the more interesting; it is the story
of an individual's failure to find either happiness or significance
in life. The story of the Mormons in Nauvoo is well told, but
it does not involve the reader as does Mercy Baker's story. With
A Little Lower Than the Angels Virginia Sorensen examined
the major problems that confront Mormons, and On This Star,
The Neighbors, The Evening and the Morning, and Many Heavens
reexamine those problems. They are all based upon the rebellion–and
the problems which arise as a result of the rebellion–of
the second, third, and even fourth-generation Mormons. Kingdom
Come is different; it is a historical novel about Mormonism
in Denmark during the middle of the nineteenth century. Although
the novels which she wrote after A Little Lower Than the Angels
are not as successful as her first one, each of Virginia
Sorensen's Mormon novels is significantly better than those that
followed the formulas of the nineteenth-century Mormon novels.
Elinor Pryor's And Never Yield (1942) and Jonreed Lauritzen's
Arrows into the Sun (1943) represent the continued use
of Mormon subject matter according to the nineteenth-century
formulas. But Richard Scowcroft's Children of the Covenant
(1945) is a Mormon novel written from the point of view of
one who knows the Mormons and their customs intimately. Burton
Curtis is the returned missionary protagonist of Children
of the Covenant who wants to be different but can not break
away from the ties of church and family. Both Burton's inner
conflicts and the routine activities of modern Mormons are presented
expertly but with heavy satire. Children of the Covenant is
a novel that angers most devout Mormons because of its satire;
it amuses the less devout because they can see the validity of
the satire; but it is not a novel for non-Mormons because its
readers must have the same intimate knowledge of Mormons and
Mormonism that its author has.
Two Mormon novels that combine Mormon history and family memoirs
were published in 1946: The Mountains Are Mine by Helen
Hinckley and Sweet Love Remembered by Helen Cortez Stafford.
Then in 1948 Blanche Cannon's Nothing Ever Happens Sunday
Morning and Samuel W. Taylor's
Heaven Knows Why appeared. The Cannon
novel is a sober, almost stark account of conflicting personalities
in a small Utah town, but Taylor's novel is unique. Heaven
Knows Why is a comic novel, one that is filled with the kind
of characters that Mormons have long made fun of: the Bishop's
curious wife who listens through the thin walls to the confidential
discussions her husband has with the members of his ward, local
girls who get married only when they have no other choice, coffee
drinkers and smokers who try to keep the Bishop from finding
out about them, and good members who would rather swindle their
neighbors than love them. While Mormons fully enjoy comic situations,
comedy is not common in Mormon novels; some have a few amusing
scenes, but Taylor's Heaven Knows Why is the first one
to be completely directed to humor. Taylor also wrote a biography
of his Mormon father, Family Kingdom (1951), and a Mormon
history, Nightfall at Nauvoo (1971), both of which read
like novels, but the historical material in these works dominates.
In 1949 Ardyth Kennelly united several short sketches into the
novel The Peaceable Kingdom. This work and its 1955 sequel,
Up Home, relate the rather traditional activities of a
woman living in Utah as a plural wife. Ezra J. Poulsen wrote
in Birthright (1950) about the hardships and the good
times of the Mormons of the Paris, Idaho, Second Ward; and in
Wilderness Passage (1953) Forrester Blake used the Zane
Grey formula for a potboiler. The family memoir novels of John
D. Fitzgerald, Papa Married a Mormon (1956) and Mamma's
Boarding House (1958), are about life in a Utah mining town,
the first being more tightly controlled, less rambling, than
the second. The Fancher Train (1958) by Amelia Bean is
focused on a more specific historical event: the Mountain Meadows
Massacre. The Fancher Train is generally accurate in its
historical facts and the subject is one with a builtin interest
for most readers, but the romanticized treatment of the protagonists,
Jed and
Melissa, does not match the harsh reality of the history that
is presented.
In the 1950s several novels were
written which touch on the Mormons but are not, in the strict
sense, Mormon novels. Wallace Stegner's The Preacher and the
Slave (1950) is one. This work is about Joe Hill, the IWW
activist who was tried and executed in Utah. The general antilabor
attitude of the Mormons is presented but only as one aspect of
the situation. The book is about Joe Hill, not the Mormons. Another
casual use of Mormon material is that of Allen Drury in Advise
and Consent (1959) in which one of the major characters,
Senator Brigham Anderson, is a Mormon. Drury might have been
able to make the senator a more significant character had he
examined the strong religious pressures upon a Mormon who was
respected enough to be elected a senator but who was also a homosexual,
but Advise and Consent is about Washington, not Salt Lake
City. Mark
Harris also used Mormonism in Wake Up, Stupid
(1959). Lee Youngdahl, the protagonist of this Harris novel,
is an excommunicated Mormon, but the novel is about Youngdahl's
adventures, not about Mormons or Mormonism. Novels such as these
by Stegner, Drury, and Harris represent a general integration
of the Mormons as part of modern society, indicating that the
treatment of Mormons as an isolated cult or novelty is out of
date.
Nevertheless, there are many modern authors who have chosen to
continue the established patterns. Richard W. Wormser wrote Battalion
of Saints (1961) about the Mormon Battalion; Irving Wallace
kept the sensation of polygamy alive with The Twenty-Seventh
Wife (1961); J. C. Furnas caricatured historical Mormon leaders
and wrote about the paranoia of Joseph Smith in his anti-Mormon
The Devil's Rainbow (1962); Jonreed Lauritzen wrote another
historical novel, The Everlasting Fire (1962), which parallels
Fisher's Children of God but does not replace it; and
Rodello Hunter's A House of Many Rooms (1965) is a continuation
of the family-memoir novel.
As long as there are Mormon readers who are willing to buy standard,
pro-Mormon romances, such works as Hunter's will continue. The
novels of Blaine M. Yorgason, Susan Evans McCloud, David E. Richardson,
Herbert Harker, and Jack Weyland are examples. Most of these
are written for juvenile readers and repeat the historical themes
of earlier novels–persecutions, pioneering, polygamy–but
some use twentieth-century Mormons, placing their work closer
to the lives of modern Mormons. And occasionally a well-written,
traditional novel appears, such as Marilyn Brown's The Earthkeepers
(1979), a historical novel about the settlement of Provo,
Utah.
In the nineteenth century the pattern was set for Mormon fiction:
either it was abusive or it was defensive, and the subject was
nearly always polygamy. This pattern was so strong that it became
traditional. But Mormons have taken pride in being progressive
and the general trend in Mormon novels has followed that progress.
The modern Mormon novels may mention polygamy in showing relationships
of characters, or they may touch upon the "good old days"
of the authoritarian church when men did what they were "called,'
to do and did not question their leaders, but such traditional
subjects are now being placed in their proper perspectives as
background for more contemporary subjects. The better novelists
who write about modern Mormons have begun to emancipate themselves
from the traditions that have bound western writers in general.
Furthermore, readers seem willing to accept the change. Instead
of Mormonism's being described as an isolated curiosity in the
West, it is described as a part of the whole. There are still
traditional, romantic, sensational Mormon novels being published,
but there are also modern, realistic ones–just as there
are westerners who cherish the traditions of the frontier but
live with all the conveniences of modern society. Indeed, the changes
which have taken place in the West since 1850 are reflected in
and paralleled by similar changes in Mormon novels.
KENNETH B. HUNSAKER, Utah State University
Adeler, Max. The Tragedy of
Thompson Dunbar. Philadelphia: J. M. Stoddart, 1879.
Anderson, Nephi. Added Upon. Salt Lake City: Deseret News,
1898.
Bailey, Paul Dayton. For This My Glory. Los Angeles: Lyman
House, 1940.
Bartlett, A. Jennie (Switzer). Elder Northfield's
Home; or, Sacrificed on the Mormon Altar. New York: J. Howard Brown, 1882.
Beadle, J[ohn] H[ansen]. Life in Utah. Philadelphia: National
Publishing, 1870.
Bean, Amelia. The Fancher Train. New York: Ace Books,
1958.
Belisle, Orvilla S. The Prophets; or, Mormonism
Unveiled. Philadelphia: W. W.
Smith, 1855.
Bell, Sidney (Clarence R. Decker).
Wives of the Prophet. New York: Macaulay, 1935.
Birney, Hoffman. Ann Carmeny. New York: G. P. Putnam, 1941.
Blake, Forrester. Wilderness Passage. New York: Random
House, 1958.
Brown, Marilyn. The Earthkeeeers. Provo, Utah: Art Publishers,
1979.
Bulwer-Lytton, Edward. Alice; or, The Mysteries. New York:
Harper's, 1851.
Cannon, Blanche. Nothing Ever Happens Sunday
Morning. New York: Putnam, 1948.
Conybeare, W. J. Perversion;
or, The Causes and Consequences of Infidelity. New York: Garland Publishing, 1856.
Coolidge, Dane. The Fighting
Danites. New York: Dutton, 1934.
DeVoto, Bernard. The Crooked Mile. New York: Minton, Balch,
1924.
Doyle, Arthur Conan. A Study in Scarlet.
London: Ward, Lock, 1887; New York:
American Publishing Corp., 1890.
Drury, Allen. Advise and Consent. Garden City, N.Y.: Doubleday,
1959.
Ertz, Susan. The Proselyte. New York: Appleton-Century,
1933.
Fisher, Vardis. April: A Fable of Love. Garden City, N.Y.: Doubleday, Doran, 1937.
Fitzgerald, John Dennis. Mamma's Boarding
House. Englewood Cliffs, N. J.: Prentice-Hall, 1958.
Fuller, Metta Victoria. Lives of Female
Mormons. Philadelphia: G. G. Evans, 1860.
Furnas, J. C. The Devil's Rainbow. New York: Harper, 1962.
Gates, Susa Young. John Steven's Courtship. Salt Lake
City: Deseret News, 1909.
Graham, Winifred (Cory). Ezra the Mormon. London: Everett,
1907.
Grey, Zane. The Heritage of the Desert. New York: Harper
& Brothers, 1910.
Harker, Herbert. Turn Again Home. Toronto: New American
Library, 1979.
Harris, Mark. Wake Up, Stupid. New York: Alfred A. Knopf,
1959.
Henry, Alfred H. By Order of the Prophet. New York: Fleming
H. Revell, 1902.
Hinckley, Helen. The Mountains Are Mine. New York: Vanguard
Press, 1946.
Hudson, Mary W. Esther the Gentile. Topeka: G. W. Crane,
1888.
Hughes, Dean. As Wide us the River. Salt Lake City: Deseret
Books, 1980.
Hunter, Rodello. A House of Many Rooms. New York: Alfred
A. Knopf, 1965.
Kennelly, Ardyth. The Peaceable Kingdom. Boston: Houghton
Mifflin, 1949.
Kerr, Alvah Milton. Trean, or the Mormon's
Daughter. Chicago: Belford, Clarke,
1889.
Lauritzen, Jonreed. Arrows into
the Sun. New York: Alfred A. Knopf, 1943.
Lewis,Charles Bertrand. Bessie Baine; or,
The Mormon's Victim. Chicago: M. A. Donahue, 1880.
London, Jack. The Star Rover.
New York: Grosset & Dunlap, 1915.
Marryat, Captain Frederick. Monsieur Violet. London, J.
M. Dent, 1843.
McCloud, Susan Evans. Where the Heart Leads. Salt Lake
City: Bookcraft, 1979.
Meears, G. A. The Geese of Ganderica, Their
History, Their Sense, and Nonsense, by a Utah Goose. Salt Lake
City: Salt Lake Herald Printings, 1882.
Miller, Joaquin. The Danites in the Sierras. Chicago: Jansen, McClurg, 1881. [Reissued as a four-act drama in 1882.]
Mitchell, Langdon E. Love in the Backwoods:
Two Mormons from Muddlety. New
York: Harper & Brothers, 1876.
Neville, Lee. Poplars Across
the Moon. Boston: L. C. Page, 1936.
Paddock, Cornelia. The Fate of Madame La
Tour: A Story of Great Salt Lake. New
York: Fords, Howard & Hulbert, 1881.
Parker, Norton S. Hell and Hallelujah!
New York: L. MacVeagh, 1931.
Pearson, Lorene. The Harvest Waits. Indianapolis: Bobbs-Merrill,
1941.
Poulsen, Ezra J. Birthright. Salt Lake City: Granite,
1950.
Pryor, Elinor. And Never Yield. New York: Macmillan, 1942.
Reid, Captain Mayne. The Wild Huntress. London: Richard
Bentley, 1861.
Richardson, David E. These Were the Valiant. Salt Lake
City: Cottonwood, 1979.
Robertson, Frank Chester. The Rocky Road
to Jericho. New York: Hillman-Cure, 1935.
Scowcroft, Richard. Children
of the Covenant. Boston: Houghton Mifflin, 1945.
Snell, George D. Root, Hog and Die. Caldwell, Idaho: Caxton
Printers, 1936.
Sorensen, Virginia. The Evening and the
Morning. New York: Harcourt, Brace, 1949.
Stafford, Helen Cortez. Sweet Love Remembered. Salt Lake
City: Deseret, 1946.
Stegner, Wallace. The Preacher and the Slave. Boston: Houghton Mifflin, 1950.
Taylor, Samuel Woolley. Family Kingdom. New York: McGraw-Hill, 1951.
Tourgée, Albion W. Button's Inn. Boston: Roberts
Brothers, 1886.
Trout, Grace Wilbur. A Mormon Wife. Chicago: Van-American
Press, 1895.
Wallace, Irving. The Twenty-Seventh Wife. New York: Simon
& Schuster, 1961.
Walsh, Marie A. My Queen. New York: G. W. Carleton, 1878.
Walworth, Mrs. Jeannette Ritchie H. The Bar Sinister. New
York: Cassell, 1885.
Ward, Mrs. Maria. Female Life Among the
Mormons. Hartford, Conn.: J. C. Derby, 1855.
Weyland, Jack. Charly. Salt Lake City: Deseret Books, 1980.
Whipple, Maurine. The Giant Joshua. Boston: Houghton Mifflin,
1941.
Wilson, Harry Leon. The Lions of the Lord.
Boston: Lothrop Publishing, 1903.
Winthrop, Theodore. John Brent. New York: J. W. Lovell,
1861.
Woodman, Jean. Glory Spent. New York: Carrick & Evans,
1940.
Wormser, Richard E. Battalion of Saints. New York: D.
McKay, 1961.
Yorgason, Blaine M. Charlie's Monument. Salt Lake City:
Bookcraft, 1976.
. The Boys of Springtown. Independence,
Mo.: Press of Zions Printing &
Publishing, 1920. . The Castle Builder.
Salt Lake City: Improvement Era, 1902.
. A Daughter of the North. Salt Lake City:
De Utah-Nederlander, 1915.
. Dorian. Salt Lake City: Bikuben Publishing,
1921.
. John St. John. Independence, Mo.: Zions
Printing & Publishing, 1917.
. Marcus King, Mormon. Salt Lake City: Deseret
News, 1908.
. Piney Ridge Cottage. Salt Lake City: Deseret
News, 1912.
. Romance of a Missionary. Independence,
Mo.: Zions Printing & Publishing, 1919.
. The Story of Chester
Lawrence. Salt Lake City: Deseret News, 1913.
. For Time and All
Eternity. New York: Doubleday, 1964.
. The Gay Saint. Hollywood, Calif.: Murray
& Gee, 1944.
. Song Everlasting. Los Angeles: Westemlore
Press, 1946.
. Type-High. New York: Sutton House, 1937.
. Our Second American
Adventure. Boston: Little, Brown, 1924.
. Children of God.
New York: Vanguard Press, 1939.
. Dark Bridwell. Boston: Houghton Mifflin,
1931.
. In Tragic Life. Caldwell, Idaho: Caxton
Printers, 1932.
. No Villain Need Be. Caldwell, Idaho: Caxton
Printers, 1936.
. Orphans in Gethsemane. Denver: Alan Swallow,
1960.
. Passions Spin the Plot. Caldwell, Idaho:
Caxton Printers, 1934.
. Toilers of the Hills. Boston: Houghton Mifflin,
1928.
. We Are Betrayed. Garden City, N.Y.: Doubleday,
Doran, 1935.
. Papa Married a
Mormon. Englewood Cliffs, N.J.: Prentice-Hall, 1956.
. Riders of the
Purple Sage. New York: Harper &. Brothers, 1912.
. Under the Same
Stars. Salt Lake City: Deseret Books, 1979.
. Up Home. Boston:
Houghton Mifflin, 1955.
. The Everlasting Fire. Garden City, N . Y.
: Doubleday, 1962.
. In the Toils; or, Martyrs
of the Latter Days. Chicago: Dixon & Shepard,
1879. . Kingdom Come. New York: Harcourt, Brace, 1960.
. A Little Lower Than the Angels. New York:
Alfred A. Knopf, 1942.
. Many Heavens. New York: Harcourt, Brace,
1954.
. The Neighbors. New York: Reynal & Hitchcock,
1947.
. On This Star. New York: Reynal & Hitchcock,
1946.
. Heaven Knows Why. New York: A. A. Wyn, 1948.
. Nightfall at Nauvoo. New York: Macmillan,
1971.
. Sam. Salt Lake City: Deseret Books, 1981.
. Massacre at Salt Creek. Garden
City, N .Y. : Doubleday, 1979.
© Texas Christian University Press, 1998. All rights reserved.