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Articles Index   |   1888 Oakland Naked Truths


"Our Country -- Always Right, but Right or Wrong, Our Country."

Vol. VI.                           Placerville, Calif., Saturday, January 21, 1860.                           No. 45.

NEVADA TERRITORY. -- On the 4th instant, Mr. Kirkpatrick of Sierra, introduced the following concurrent resolutions in the State Senate...
[draft resolutions for the creation of a new Nevada Territory follow]

We have it on good authority that Judge Cradlebaugh, with the approbation of a number of prominent men of the Territory visits Washington to defeat any act of the kind -- He is opposed to a new Territory -- believes the most effectual way to put an end to Mormonism in Utah is to preserve the Territory intact. He believes by the time the next census is taken there will be forty thousand Gentile voters in Utah -- sufficient to out-vote the Mormons -- and that with proper representation in the Legislature they will be able to repeal all obnoxious laws and enact only such as are wholesome and demanded by the people. The country is rapodly filling up with men who detest Mormonism, who would willingly serve in the Legislature. By removing the Capital from the immediate neighborhood of the Mormons, and sending a delegation to the Legislature opposed to them, both of which in Judge C's oponion, can easily be done, he predicts [that] will end the difficulties in Utah. It is well known that the greatest dissatisfaction exists among a large number of the members of the Church, and that force and fear keep them in subjection and retrain them from any open opposition. Numbers have expressed a desire to leave, and would have left months ago, had they not feared being arrested and punished "for desertion," as it is termed by the Elders. Judge Cradlebaugh's plan, we understand, to destroy the influence of the leaders and to eradicate Mormonism, is to give the Gentiles power and the disaffected Mormons encouragement and protection. This cannot be done by a separate organization; it can, by not organizing a new Territory.

Note: Most histories of the early days of Nevada leave out this important piece of information -- that the territory's first delegate to Congress, Judge John Cradlebaugh, was initially opposed to the creation of that same territory. See the Jan. 26, 1860 issue of the Pittsfield Berkshire County Eagle for further details, including Cradlebaugh's belief that the Mormons could be forced to leave the country.


Visalia Weekly Delta.

Vol. I.                             Visalia, Calif., Saturday, February 11, 1860.                             No. 34.


The Danite organization among the Mormons in 1838, when the missionaries began to threaten to expell the mormons for incroachments upon their property, there was a Death Society organized under the direction of Sidney Rigdon, with the approbation of Jo Smith. Its first Captain was Capt. "Fearnot" alias David Patton, an Apostle. Its avowed object was the destruction of the obnoxious. There was a difficulty among them relative to a suitable name. They wanted one expressive of Spirtual Authority. "Arise and thresh, O daughter of Zion; for I will make thy horn iron, and thy hoof brass, and thou shall beat in pieces many people; and I will consecrate their gain unto the Lord of the whole earth," (Mich. 4, 13) furnished them a pretext, as it described their bloody intention, and they were called, "Daughters of Zion." But these bearded and bloody daughters were so ridiculed that they changed their name to the "Big Fan" that should thoroughly purge the floor. -- This too was finally dropped, and the name "Destroying Angels," by which they are now known, was adopted. But the XIX chapter of Genesis and 17th verse, furnish them a full idea of the design of the organization. "Dan shall be a serpent by the way; an adder in the path, that biteth the horses heels, so that his rider shall fall backward," and as a thousand bloody tragedies floated before their midnight visions, they exclaimed: We are the "Sons of Dan;" hence "Danites" was the style they adopted. Many a rider has fallen, backwards by the machinations of the serpent in the path.

Notes: (forthcoming)


Vol. IX.                           San Francisco, February. 20, 1860.                          No. 113.

Letter from St. Louis.


ST. LOUIS, January 26, 1860.    

A Coming Expose of Mormonism.

...Judge Cradlebaugh, of the United States Court in Utah, is now in Washington, doing all he can against Mormondom. He has lately challenged Hooper, the Mormon Delegate to Congress, to a public discussion of the various Mormon questions that are now in issue before the country at large. He proposes to prove the following:

1st. That the Mormon people are subject to a theocratic government, and recognize no law as binding which does not coincide with their pretended revelations as promulgated by their "Prophet, Seer and Revelator," Brigham Young.

2d. That they have taught, and still teach, treason against the government of the United States.

3d. That they practice polygamy in a manner shocking to the moral sense of the world, and aggravate the offence by incest and murder.

4th. That they teach the doctrine of "the shedding of human blood for the remission if sin," as defined by their own ecclesiastical code, and these teachings are carried into practice.

5th. That they teach the doctrine that it is right and godly that Mormons should rob Gentiles whenever they can do so with facility and escape public exposure. The Mountain Meadow massacre is a melancholy proof of this fact.

6. That they teach the doctrine, and practice it, of mutilating men, and have declared from their pulpit, with public acquiescence, that the day was near when their valleys would resound with the voice of eunuchs.

Mr. Hooper has not condescended to reply to the challenge, so far, and it is presumed that he will not. The judge is too well informed an antagonist to be met with impunity, and the wily delegate will take especial care to avoid a conflict with him. The judge will make an expose of Mormonism through the newspapers....

Note 1: The Valley Tan of Feb. 22, 1860 published Judge Cradlebaugh's letter in full, and added this comment: "from a private letter received by a gentleman in this city from Washington, we are informed that Mr. H. will not, and dare not accept the challenge of Judge Cradlebaugh, and that his declining to do so will be regarded in Washington and elsewhere as evidence that he cannot disprove the charges made in the letter of the Judge. It has been rumored, but on what authority we know not, that Mr. Hooper denies in Washington that he is a Mormon or connected with the Mormon church. Whether he does or not we do not know; one thing is certain, whether he represents the religious tenets of the Mormons or not, as their political representative and delegate, it would certainly appear to be his duty to vindicate his constituents from such charges as the Judge has made against them, if he felt able to do so."

Note 2: Cradlebaugh's anti-Mormon efforts in Washington, D. C. appear to have accomplished little more than to cause President Buchanan to dismiss him from office -- a development which no doubt pleased the Mormon leaders in Utah (though Cradlebaugh seized upon a technicality in the law to stay in office through the end of his term). Cradlebaugh's "expose of Mormonism through the newspaperses," came in the form of a lecture delivered in his hometown of Circleville, Ohio, in March of 1860. The text was not widely published, but an excerpt can be found in the Daily Cleveland Herald of Mar. 24, 1860, while a lengthier versions were reprinted in the Circleville Religious Telescope and in John W. Barber's 1861 book, Our Whole Country. There is considerable textual overlap with parts of Cradlebaugh's 1863 address before the House of Representatives, entitled, "Utah and the Mormons."


Vol. XII.                            San Francisco, Thurs., February 23, 1860.                            No. 53.



Washington, Jan. 23d, 1860.    
Editors Alta: ...

Utah Affairs -- Judges Cradlebaugh and Sinclair.

Judges Cradlebaugh and Sinclair are here, and will, as soon as Congress organizes, expose the whole Utah management. Some one will have a load of responsibility difficult to carry. Judge C., having considerable leisure time has challenged the Utah delegate to a public discussion, in which he pledges to prove --

1. That the Mormon people are subject to a theocratic government, and recognizes no law as binding which does not coincide with their pretended revelations as promulgated by their "Prophet, Seer and Revelator," Brigham Young.

2. They have taught, and still teach, treason against the government of the United States.

3. That they practice polygamy in a manner shocking to the moral sense of the world, and aggravate the offence by incest and murder.

4. That they teach the doctrine of "the shedding of human blood for the remission if sin," as defined by their own ecclesiastical code, and these teachings are carried into practice. The murders of Jones and his mother at Pond-town, of the Parrishes and others at Springville; of the Aiken party at Chicken Creek, the mud fort at Salt Creek, and at the bone yard, and of Forbes at Springville, are the natural results of these vile doctrines.

5. That they teach the doctrine that it is right and godly that Mormons should rob Gentiles whenever they can do so with facility and escape public exposure. The Mountain Meadows Massacre is a melancholy proof of this fact.

6. That they teach the doctrine and practice it, of castrating men, and have declared from their pulpit, with public acquiescence, that the day was near when their valleys would resound with the voice of Eunuchs.

I am prepared here and now with proofs to sustain these charges, unpremeditatedly taken from numberless enormities; and occupying the position which you do here -- a member of the Mormon church, having received your endowments and taken upon yourself the oaths and obligations of the Church -- I have to say to you that I will at any reasonable time and place of your own selection meet you face to face before the people and Federal authorities here, ready, but sorrowfully, to substantiate every specification herein contained.

This has caused considerable talk, as well as astonishment, from the fact that there appears to be an immense degree of ignorance in reference to Mormon affairs....

Notes: (forthcoming)


Vol. IX.                           San Francisco, Tuesday, March 27, 1860.                          No. 144.

Letter from St. Louis.


ST. LOUIS, Monday, March 5, 1860.    

Alleged Population of Utah and Pike's Peak Territories --
How Men are Given to Lying!

Judge Cradlebaugh, who tried sometime ago to het Hooper, the delegate from Utah, into a discussion touching the enormities of Mormonism, is still pugnaciously inclined towards the Saints and their Representative. Washington advices state that the Senate Committee on Territories had a meeting a few days ago, at which Hooper was in attendance. He represented that his people were desirous of a State organization, and wanted to be admitted into the Union without further delay; that in 1856, by a census then taken, the population was ascertained to be 76,000, and that at present it is from 100,000 to 110,000 -- fully entitling it to admission as a State. The Judge, who keeps a close eye on the Delegate, would not, of course, let the Committee swallow that without an antidote, and so he told them that a count of all the noses in Utah -- males, females and Indians -- would not show more than 35,000; and of that number, not more than 8,000 are males. The latter, no doubt, is much nearer the figures than the Mormon delegate would have the Committee believe....

Notes: (forthcoming)


Vol. IX.                         San Francisco, Wednesday, March 28, 1860.                         No. 145.

Letter from Washington.


WASHINGTON, March 4, 1860.    

Judge Cradlebaugh and Utah Affairs.

Judge Cradlebaugh of Utah is still here, pushing his charges of malfeasance against Gov. Cumming and Indian Superintendant Forney, two of the Federal officials who from the beginning have manifested a remarkable sympathy in behalf of the Mormon hierarchy at Salt Lake. It seems to be pretty clear that the Governor has charged himself for two years' service of a Private Secretary, thus pocketing a couple of thousand dollars out of the contingent fund, for an officer who has never been in the Territory. I hear of no explanation yet on behalf of His Excellency; but it is presumed that he can get any number of Mormon affidavits to the effect that the clerk named by him was actually on hand during the whole time. If it was desired, they would probably add that during the whole period he had neither eaten nor slept, but devoted every hour to the "arduous duties" of office.

Dr. Forney, the Indian Superintendent, is on hand to conduct his own defence. The complaints against him are now being investigated before the Interior Department. They charge him with overdrawing his account to a large amount, and with presenting false vouchers. Among the latter is one in which the Doctor is charged with buying whiskey for himself, and calling it "blankets" for the Indians! This is about as bad as some of your California Indian war accounts several years ago, where the officers bought playing cards at ten dollars per pack, and charged the item to "forage."

Judge Cradlebaugh expects to return to Utah, via California, by the steamer on the 20th inst. He leaves in Senator Pugh's hands the draft of a bill authorizing the holding of terms of his Court twice a year in Carson or Nevada. The bill will probably pass; but there seems little reason to anticipate the organization of the proposed Territory of Nevada.

Notes: (forthcoming)


Vol. XII.                            San Francisco, Fri., April 6, 1860.                            No. 96.


The Washington correspondent of the New York Tribune says that a majority of the House is in favor of the anti-polygamy bill.

Judge Robb, of Utah, will resign; also Judges [Sinclair] and Cradlebaugh -- or be removed....

John Hartnell, late Secretary of Utah Territory, died at St. Louis on the 15th March.

Notes: (forthcoming)


Vol. X.                           San Francisco, May 15, 1860.                          No. 32.

The Great Mistake of Buchanan's Administration.

When President Buchanan, after going to the immense expense of sending an army to Utah, issued his pardon-proclamation, just as that army was in position to conquer submission from the traitors, we said it was a mistake. We thought it clear that sooner or later the Mormons would have to be dealt with by force; and therefore could not understand the policy of postponing the conflict, after our Government had placed itself in a hostile attitude toward the Saints, and got a military expedition on the ground, strong enough to make a favorable result almost certain. To bring that expedition over a thousand miles of desert country, in sight of the Mormons -- all armed, provisioned and equipped for a long campaign, and then, just as the serious work should have commenced, to offer the Mormons peace on terms so easy that they would have been mad not to have accepted them, seemed to us one of those blunders that could only be explained by referring to the inexplicable workings of the circumlocation office at Washington, which appeared anxious to give the country one more startling example of "how not to do it." Instead of whipping the Mormons, as the troops should have been allowed to do, and hanging Brigham Young, and a dozen other of the "Apostles," the army was quietly quartered in their territory, and the Federal Government undertook to pay the Saints handsomely for supporting the soldiers. This their presence was turned into a godsend to the Mormons; each soldier was only a good customer -- and doubtless that arch-politician Young has gained an immense amount of additional popularity among his brethren, for his wisdom in provoking the "war," and his adriotness in evading the fighting, and turning the event into a gold mine, for the enrichment of his people. That all the "glory" of the campaign was carried off by the Mormon leader, there can be no question; and that he gathered into his impoverished coffers the best portion of the millions wasted by our Government upon it, is also clear. If it were possible, we have no doubt that Brigham would pay, to-day, as much as a million, cash for just such another expedition against the Mormons as President Buchanan sent out two years ago.

Events that have been constantly occuring ever since the commission of that regal blunder by our President, have shown that in settling the Mormon quarrel we did nothing more than postpone the day of trial, which is sure to come. The Mormons have constantly harbored the bitterest hatred against our Government and people. They have never lost an opportunity to injure and outrage "Gentiles," when they could do so with safety. They have systematically instigated the savages to deeds of bloodshed, and furnished them with arms and ammunition. And, in short, while professing peace, they have waged a perpetual war upon us. Latterly their deeds have become more ipen and bold. And the massacre in Washoe Valley may be but the signal for the beginning of another Mormon and Indian war, as expensive, but far more important than the last. Such a war will not be allowed to terminate in the same absurdly useless manner. No Administration would dare to follow the policy of Mr. Buchanan, since experience has so fully shown its weakness. But the next Mormon war will be a fight of extermination. If the United States ever pays for another invading army to Salt Lake Valley, Brigham and his prophets must be prepared for bloody work. The Mormons are in "the road" of the great march of settlement and Christian civilization, and they must be "wiped out." The sooner the work is begun the better.

Notes: (forthcoming)


Vol. XII.                            San Francisco, Thur., May 31, 1860.                            No. 151.


Salt Lake City, U. T., May 16, 1860.     

Trial of Dr. Forney.

A Comission is in session, at this city, composed of Surveyor-General Stambaugh and Major Montgomery, U. S. A., investigating certain charges as preferred by Judge Cradlebaugh, to the Commisioner of Indian Affairs, at Washington city, against Superintendant Jacob Forney. Amongst the charges are that Superintendent Forney purchased goods from different mercantile firms at this city, receiving from them 10 per cent. on the gross amount of purchase money; that the purchased cattle with Government funds, and speculated for his for his private benefit; and that he caused false vouchers to be made, thereby defrauding Government. The Commission has been in session near two weeks, but nothing has yet been found against Dr. Forney. The books of several business firms have been examined, and the papers of the Superintendent compared and overhauled. It appears to be more of an Inquisition than a Commission, and if the same proceedings are going to continue as they are at present, it will take six months to complete it. The charges, as preferred by Judge Cradlebaugh, are not verified under oath, nor signed officially. Up to the present time nothing at all that will implicate Dr. Forney has transpired, although there has been some contradictory swearing. Colonel Stambaugh seems to be the principal examining officer.

Notes: (forthcoming)


Vol. X.                             San Francisco,  Tuesday,  July 17, 1860.                            No. 85.

(Per Pony Express)
Letter from Washington.


WASHINGTON, June 26, 1860.    

Changes in the Utah Judiciary.

Have you heard yet of the removal of Judge Cradlebaugh of Utah Territory? The Judge left here for Carson Valley about the 5th of April or May, I believe, quite unconscious that Mormon influences had unsettled the confidence of the Executive in his integrity or general fitness for the place. But he was removed soon after starting back to his post. E. R. Harris of Georgia and [R. P. Flenniken] of Pennsylvania were appointed judges in place of Cradlebaugh and of Sinclair, who resigned some months ago. Judge Eckles having resigned, Alexander Wilson, U. S. District Attorney for Utah, was nominated Chief Justice in his stead, but was promptly rejected by the Senate the other day, notwithstanding the efforts of Bigler to save him. Wilson's professional calibre is just about equal to that of Squire Hudson, of San Francisco.

Other Changes among the Utah Officials.

Dr. Jacob Forney, the Indian Superintendent in Utah Territory, has been removed in consequence of the charges against his integrity -- investigation into which was recently had, and Benjamin Davies of Missouri, is nominated as his successor. If Buchanan would now remove Gov. Cummings, whose shadow Forney was, he would have accomplished something towards wrestling the Federal authority of Utah Territory from the influence of Brigham Young and his satellites.

Notes: (forthcoming)


Vol. XII.                            San Francisco, Sun., October 28, 1860.                            No. 3911.

The Utah Judgeship.

The present administration appointed an Associate Justice of the Territory of Utah. The commission continues for the period of four years, and yet he has already been removed by President Buchanan. This usurpation of authority, on the part of the president, is regarded as wholly illegal and unwarranted by the Judge, who refuses to yield to his named successor, Mr. Flenniken. The law says that the incumbents shall hold fir four years, and that all the Judges appointed for Territories shall be commissioned for that period. Per contra, the contestant alleges that the right to appoint carries with it the right to remove, and that unless this were the case in the Territories, the President would be powerless to protect the people against abuses. And the new appointees and friends insist that Cradlebaugh has been guilty of heinous offences. It will be a long time, probably, before this disputed question is settled. Flenniken will duly present his commission to the holding Judge. He will disregard the demand to abdicate. The former will apply for a writ of quo warranto before another Judge, and if this is decided adversely to Cradlebaugh, he will appeal to the Supreme Court.

The charges brought against the present Judge have not, and probably can not, be sustained. So far as our information extends, he has performed the duties appertaining to his judicial position faithfully, and to the entire satisfaction of the great mass of the respectable portion of the citizens of the Second Judicial District. The attempt of selfish and unscrupulous partisans to hurl him from his office, seems to have had weight with the "old public functionary," who has ordered him to vacate for another. But it is quite another thing to "remove" an incumbant de facto, with the law on his side.

Notes: (forthcoming)


Vol. XIII.                            San Francisco, Sun., February 10, 1861.                            No. 4014.


CRADLEBAUGH vs. BUCHANAN. -- The Territorial Enterprise of the 2d inst. says:

On Monday last Judge Cradlebaugh opened the U. S. District Court in Carson. There being no business to transact, he adjourned for three weeks. Before he adjourned, however, he remarked to the bar and audience, that there was another person here claiming to be District Judge for this District. He denied his authority, although Judge Flenniken had been appointed, confirmed and assigned to this District. He said the President had no right to remove a Judge; that he intended to resign on the 4th of March next, and until that time he would hold court. That it was due to his friends who had accommodated him with money do to do. That for the reason of the Government failing to honor his drafts for nine months since, his friend Wm. M. Lent, seeing his great necessity, had advanced him money upon his salary up to the 4th of March, and he intended to serve that time out. He said further, that any attorney who wished to withsraw his suit from his court in which answer had not been filed, he would permit him so to do; in other cases, papers could bot be transferred from his court elsewhere, unless by consent of counsel on both sides.

Notes: (forthcoming)


Vol. XI.                           San Francisco, February 14, 1861.                          No. 109.


Letter from Washington.



The Pony Express that arrived here on Tuesday night last brough us two letters from Washington, of the date of the 22d and 19th of January... we here extract from it such passages as have a special California interest...

On the motion of Mr. Latham, the Senate has called for a very interesting report made by Major James Carleton, U. S. A., in which he presents abundant evidence that the Mountain Meadows massacre of overland emigrants to California was the work of the Mormons.

A bill has passed both Houses paying Indian Agent Dodge, Fairbanks, and the Pacific Mail Steamship Company, the expenses of restoring to their friends in the States the surviving children of those who were murdered in the aforesaid Mountain Meadows affair.

Notes: (forthcoming)


Vol. XII.                           San Francisco, August 2, 1861.                          No. 100.


PROFANING THE GRAVE. -- An expedition was sent from Fort Tejon, in April 1859. to bring [together] the remains of the large train that was lost in the Mountain Meadows massacre. This was done and a monument erected on the spot. By late arrival from Potosi, it appears that of that mausoleum not one stone now stands upon another, and that thebones interred at its base again lie bleaching on the desert! The Star remarks that ladt May Brigham Young visited Mountain Meadows, the outer boundary of his dominions; two days after he left the mausoleum was destroyed. For the slaying of the "Apostle" Parley Pratt, in Arkansas, his particular friend in Mormonism, he Prophesied at Salt Lake that vengeance should be executed upon Arkansas, and that "the bones of her children should bleach on the plains without burial, so help me God!" Has Brigham's visit any connection with the erasure of that pile?

Note 1: See the comments attached to the article reproduced from the Utah Daily Union Veidette of Dec. 24, 1864.

Note 2: While Brigham Young is not known to have delivered such a prophecy in direct connection with avenging the death of Parley P. Pratt, his words of Dec. 13, 1852 may be of interest here: "a [Mormon] battalion of over five hundred men... discovered the gold mines of California... Thus was opened up a flood of treasure... [whose seekers] have left their bones to bleach upon the interminable plains." -- See also the text of the discourse delivered by Brigham Young on Mar. 3, 1861: "I will tell you another prophecy of Joseph's, of which both Jews and Gentiles are my witnesses. Joseph said that the bones of hundreds of the Missouri and Illinois mobocrats, who drove the Saints from those States, should bleach on the plains, and their flesh should be meat for wolves. Are you witnesses to that, in coming over the Plains? Yes, hundreds and hundreds of those characters that started to go to the gold mines, their flesh was meat for the wolves, and their bones are there bleaching to-day, so far as they have not been buried, or entirely rotted away. That is another prophecy of Joseph's."


Vol. XII.                           San Francisco, August 10, 1861.                          No. 107.


RUFFIANISM IN SAN BERNARDINO. -- A private letter to the Star says that a wonton and unprovoked attack was made upon a most respectable citizen lately, in the city of San Bernardino, at a locality known as Whisky Point. It seems, adds that journal, that a Mormon spy or worse named Batron, with a gang of Salt Lake outlaws, attacked the gentleman alluded to in the most ferocious manner, which but for his presence of mind would have resulted in a bloody tragedy. Major Carleton, the commander of this district was up in San Bernardino lately and we are very sorry he did not take charge of these fellows. We have no doubt they are the gang who razed the monument built by Major Carleton at the scene of the Mountain Meadow massacre, as we are satisfied they took part in that fearful tragedy. We wish our military commander would send a party to San Bernardino and arrest this gang of desperadoes.

Notes: (forthcoming)


Vol. XIII.                            San Francisco, Wed., December 4, 1861.                            No. 4307.


Quincy, November 2 -- P.M.     
Congress met to-day at noon.

House. -- In the House, 114 members answered roll call... Bernhisel of Utah and Cradlebaugh of Nevada, were sworn in...

Note: Considering the fact that Judge Cradlebaugh had been opposed to the establishment of Nevada as a territory, he no doubt entered upon his new duties with mixed emotions. At least he did not have the displeasure of serving in the House alongside William H. Hooper, whom he had challenged to a debate on Mormonism two years earlier. Elder John M. Bernhisel replaced Hooper in the Utah seat, after Bernhisel's two year absence from the nation's capital. The "war of the rebellion" had been in progress for seven months when John Cradlebaugh was sworn in as the territorial delegate from Nevada. Within a few months the Judge temporarily left Congress, to raise a regiment of Union infantry in Ohio. President Lincoln gave him the commission of Colonel, but Cradlebaugh served out the remainder of his delegate's term before he joined his troops on the southern battlefields.


Vol. XXII.                           San Francisco, July 18, 1866.                          No. 86.

From Pahranagat to the Colorado.


Callville, June 25, 1866.    

Muddy River Valley -- Mormon Settlements.

The Valley of the Muddy is more extensive, and the character pf the soil better than that of the Pahranagat. Above the point where the stream crosses the California road, this valley is occupied by a large tribe of Indians who cultivate the soil to some little extent, and who are better armed, clothed and more intelligent than any Indians I have yet seen. These Indians are the especial dread of emigrants and travelers between Salt Lake and San Bernardino; but at the present time they are, for reasons presently to be mentioned, especially anxious to secure the friendship of the Americans.

In the valley, south of the road, are the three Mormon settlements known as St. Thomas, Simondsville and St. Joseph. These villages are located from thirty to forty miles a little [west] of north from Callsville, near the [intersection] of Muddy with the Virgin river, and contain a population of about three hundred souls. The houses are built of adobes after the Mexican style. A good flouring-mill has just been completed, and fine crops of wheat were being harvested as we passed through. The land is cultivated entirely by irrigation; extensive ditches have been constructed to convey the water over the land, and no matter what may be thought of the peculiar religious tenets of the people, these signs of enterprise extol a tribute to their industry under adverse circumstances...

Indian Troubles -- Great Excitement among the Saints.

For several months past troubles have been brewing all over Mormondom between the Saints and Indians. In the North, I hear of an expedition of Brigham's reserve in search of some band of Indians, and great excitement exists among Mormons and Indians in this section. Just before arriving at the first Mormon settlement on the Muddy, we encountered a large body of well-armed Indians, and as they had previously stolen our stock on every opportunity, we were apprehensive of difficulty, but they seemed particularly anxious to secure our good will rather than enmity, and were very bitter in their expressions of hostility to the Mormons. Upon our arrival at St. Joseph, we found the people assembled to consult as to the policy to be pursued in apprehension of an attempt by the Indians to kill and drive off the Saints and appropriate their crops and goods. One of the twelve apostles, Erastus Snow, from St. George, was present and presided over their deliberations and ot was finally decided to move all the settlements into one and inclose it with an adobe wall. All through the valley we met Indians and their number is constantly increasing. They acted as if they thought that the surest passport to our favor was to manifest their hatred of the Mormons in every possible manner. They did not hesitate to charge, by name, prominent Mormons with being the instigators and principal actors in many of the enormities perpetrated upon emigrants crossing the plains.

Mountain Meadow Massacre.

They are thoroughlyposted in relation to the raids of Gen. Conner's command against the Indians farther North; the excitement existing in relation to the Mountain Meadow massacre; the endeavor made by the Governor to ferret out and punish the actors in this, the bloodoest drama ever perpetrated on American soil; the part that they are charged by the Mormons with being the sole perpetrators of that tragedy, and they fear that they will soon be held to a rigid accountability. It was to this valley of the Muddy, that a large portion of the stock taken from the massacred train was brought, and here was killed the only adult, a man by the name of Williams, who escaped from Mountain Meadows. These Indians do not hesitate to acknowledge their connection with the massacre, but charge the Mormons with being the instigators and chief actors in the tragedy. The tales they tell are horrible beyond description, and while it would be unjust, considering their present relations with the Mormons, to take all their statements for truth, it is impossible to resist the conviction that revenge for the killing of Parley Pratt, in Arkansas, was the inciting cause of the Mountain Meadows massacre, and that a band of Danites were the directors of the perpetration. I was astonished at the details by these Indians of circumstances and names; in the latter particular their statements were very explicit, extending even to giving us the name of the lady under whose charge the surviving children were taken East. The Mormons have long been noted for their shrewd management of Indians, but events now transpiring indicate that their influence with the savages is lessening. The result may be the arrest and punishment of the white miscreants who planned the indiscriminate slaughter of men, women and children at Mountain Meadows....

Note 1: There appears to have been a falling out, between the Utah Mormons and the Indian natives of the Muddy River country during the mid-1860s, relative to the old 1857 emigrant massacre, the Mormon settlement west of Call's Landing, etc. Although the Indians of the Muddy River region were not the primary participants in the late 1860s "Black Hawk War," they were generally sympathizers with the northern Utes and other Indian tribes who were then more actively involved. See the Portland Oregonian of Feb 7, 1867 for more details.

Note 2: Part of this report was reprinted in the Utah Daily Union Vedette, of July 27, 1866.


Vol. XXII.                           San Francisco, July 19, 1866.                          No. 87.

The Mountain Meadows Massacre.

In the letter of an occasional correspondent from Callville in yesterday's Bulletin it was intimated that the Mormons were exciting the United States authorities to punish the Indians for the massacre known by the above name. The Mormons having their own troubles with the Indians are now accusing those collected in the neighborhood of Muddy river of being the murderers, and in possession of the cattle and other plunder obtained by the crime. It will be remembered that in 1857 a large train of emigrants from Arkansas were attacked at Mountain Meadows by a band of Indians or white men, and every adult, numbering 144 persons of both sexes, slain, and a large quantity of stock, wagons, carriages, jewelry, clothing and other property carried off. After the massacre, 18 children, from eight years of age down to eight months, were picked up amongst the bushes into which they had crawled for shelter. James Lynch, formerly Superintendent of the United States post as Camp Floyd, has informed us that he was instructed by the United States authorities to inquire into this matter while stationed at the above post, and he had communications with John De. [sic - D.?] Lee, Hamlin, Bishop Smith and other Mormons, and they all acknowledged that the attack was made by Mormons, assisted by five Piute Indians, John De. Lee boasting that he was the leader of the attacking party. They admitted also the finding of the children and that there had been a consultation about them, one Mormon brute advocating their death on the ground that "they should destroy the nits while killing the lice." More humanr counsels, however, prevailed, and Hamlin took charge of 16 and John De Lee of 2. These children were found by the United States authorities, in Santa Clara, in 1859, in miserable condition, and were given up to our informant. The eldest, a sharp, intelligent child of 10 years old, named Mary Dunlap, remembered distinctly the occurrences of two years before, and pointed out to Mr. Lynch the men who had taken part in the massacre. Mary Dunlap also testified to articles of dress, and jewelry worn by John De Lee's wife and other persons as being part of the plunder which she recognized; also carriages and wagons which formed part of the train then in possession of the Mormons with whom she had been loving. Over 30 witnesses testified to facrs proving the guilt of the Mormons in this matter before Judges Cradlebaugh and Eckell[s], Territorial Judges in Utah.

The children were subsequently removed to the States, and Mary Dunlap, the eldest survivor of the catastrophe, is living in Kansas City, Missouri, and can, we are informed, substantiate the charges against the men who are now seeking to throw the blame on the Indians. Mr. Lynch left by this day's steamer for Guayquil, Republic of Ecuador; but if through the instrumentality of the Judges named above or any other parties, an attempt should be made to bring the real assassins to punishment, he will be found ready to proceed to any part of the United States to depose to the above and other facts which came to his knowledge while employed in the Government service at the time the first enquiry was made.

Note 1: This same article evidently also appeared in the Bulletin of July 20th. -- James Lynch's initial arrival in San Francisco was related in the Bulletin of Aug. 24, 1859. For more on James Lynch and the child survivors of the 1857 massacre, the the report given in the Memphis Commercial Appeal, during the first part of June, 1905.

Note 2: The following item appeared in the New York Times of Oct. 10, 1893: "A reunion of the survivors of the Mountain Meadow massacre is to take place here [at Harrison, Ark.] this week. James Lynch of Washington, represents the survivors in a suit against the United States, and he reached Harrison a day or two ago. The massacre occurred in September, 1857, and only fifteen children escaped death, ten of whom are now living, five of them in Boone county. -- Capt. Lynch says the Mormon Church has been sued for $256,000, and that the case is likely soon to be settled in favor of the plaintiffs. The wagon train had $70,000 in money, and $26,000 in cattle, besides household effects. -- Capt. Lynch was in the United States Army and assisted at the rescue. He has since devoted almost his entire attention to the survivors."


Vol. XXIII.                           San Francisco, Jan. 4, 1867.                          No. 74.


BRIGHAM YOUNG MAKES A SPEECH. -- December 23d. Brigham Young made a speech at the Tabernacle, Salt Lake City, which is thus reported by the Vedette.

He stated that he had invited the strictest scrutiny, and had advised vigilance to be used in the discovery of the perpetrators of the murder of Dr. Robinson. He excused himself for not having adverted to the subject before. He alluded to the Mountain Meadow massacre, denouncing it in unmeasured terms, saying he did not believe there was a being in human shape, except savages, who could have committed so base a crime. He alluded extensively to the subject of the patronage of Gentile merchants by Mormons, and counselled them to pass by the stores of those who, he said, were here for no other purpose but to destroy the Saints. He argued that there was in this community a class of men who were striving to deprive the Mormons of their houses, lands and money, and that all who patronized that class would be cut off from the Church. He launched forth many an invective against a certain sheet (which we forbear to publish), said sheet not being named but left to the conjecture of his audience. He frequently alluded to the subject of his published "Reply," and reiterated over and over again his determination to adhere to the policy expressed in his "Reply," and advowed his intention to carry it out to the very last day of his existence. He argued that the Mormons were doing no more than had been done by the professors of other religious denominations, in withholding aid and support from their enemies.

Note: Given the report circulated by the Bulletin in its issue of July 19th, saying that "the Mormons were exciting the United States authorities to punish the Indians for the massacre" conducted in 1857 at the Mountain Meadows, the modern reader can only wonder if President Young was limiting the "savages, who could have committed so base a crime" to the southern Indians. No matter to whom he was referring, the actual Mormon participants in the old secret murders must have felt uneasy in their hearing that Young had denounced the 1857 action "in unmeasured terms." Whether or not he himself ordered the terrible slaughter, the Mormon involved had thus far been able to feel vindicated in their deeds of nine years past. With Young's denunciation of the massacre, however, the stage was set for at least the eventual possibility of the Mormon leadership admitting to some non-Indian participants having been active in the massacre.


Vol. XIX.                            San Francisco, Sunday, June 2, 1867.                            No. 6288.


(No. 15)


New York, April 19, 1867.    

The  Mormons.

Editors Alta: The Mormons were holding a grand pow-wow at Keokuk, when I was there a week ago, the object of which was to devise ways and means of ousting Brigham Young from office and putting young Joe Smith in his place. Four hundred of the Saints were present, from various places in Missouri and Illinois, and young Joe, a simple, well-meaning, and very dull preacher was with them. They came to town dressed in homely jeans, and bringing horns, and cymbals, and trumpets and all the ungodly paraphernalia of their choir service as I used to hear it performed in the Mormon Church in St. Louis years ago. They are good, honest people, believe thoroughly in their religion, and are earnest in their hope of getting Joe Smith placed at the head of the whole Church. They say they will accomplish it. They call Brigham a wicked imposter and his new-fangled Mormonism a swindle. They claim that polygamy is not a tenet of genuine Mormonism.

It is strange how this lost tribe has kept its faith through so many years of sorrow and disaster. These are people who were scattered in tents for miles and miles along the roads through Iowa when the Mormons were driven out of Nauvoo with fire and sword, twenty-five years ago. Their heavy misfortunes appealed so movingly to the kindly instincts of the Iowa people that they rescued them from starvation, and gave them houses and food and employment, and gradually they became absorbed into the population and lost sight of -- forgotten entirely, in fact, till this Convention of young Joe's called them out, and then from every unsuspected nook and cranny crept a Mormon -- a Mormon who had for many a year been taken for a Baptist, or a Methodist, or some other kind of Christian.

But young Joe had better look out, for it has been a well credited rumor in Keokuk for two years or more that Brigham has set a price upon his head and keeps a destroying angel or so on his track all the time, ready to kill him when the opportunity offers. And they say that if these Mormons were to start to Salt Lake, young Joe would never get out of sight of Council Bluffs alive....

Major Noah, formerly in your employ, has been lying at the point of death for several days, but was pronounced out of immediate danger this morning.

Webb ("Inigo") has fixed up a volume of my sketches, and he and the American News Company will publish it on Thursday, the 25th of the present month. He has gotten it up in elegant style, and has done everything to suit his own taste, which is excellent. I have made no suggestions. He calls it "THE CELEBRATED JUMPING FROG, AND OTHER SKETCHES, by 'Mark Twain.' Edited by C. H. Webb." Its price is $1.50 a copy. It will have a truly gorgeous gold frog on the back of it, and that frog alone will be worth the money. I don't know but what it would be well to publish the frog and leave the book out. Mail your orders either to C. H. Webb or the American News Company, New York.

Chas. L. Richards and Frank Pratt, old and well-known citizens of Honolulu, have justv arrived here, and will sail for Paris and the Exposition in May.

As per order of the ALTA, just received by telegraph, I have taken passage in the great pleasure excursion to Europe, the Exposition and the Holy Land, and will sail on the 8th of June. You could not have suited me better. The ship is the Quaker City, and she is being sumptuously fitted up.
                                          MARK TWAIN.

Notes: (forthcoming)


Vol. XX.                            San Francisco, Tuesday, April 7, 1868.                            No. 6597.


A writer in the Santa Cruz Sentinel gives the following synopsis of the Mormon faith, and their indifference to the Government of the United States. He commences with an explanation of "sealing:"

Their doctrine is that spirits have been created since the beginning, and that until the Mormon religion was established there have been no "earthly tabernacles" sufficiently perfected for them to dwell in. That there are some spirits awaiting for "tabernacles," because they are so great none have been fit for their earthly pilgrimage; consequently, every Mormon woman who is in earnest and fanatical, is ambitious to be sealed to Brigham, or some other high potentate in the Church. They believe that God will some time get mad and disintegrate all those who do not accept the Mormon faith, and that they will progress until they become as Gods, and have the power of making worlds, besides numerous other things.

The Mormon Prophets claim to talk face to face with God, and looking into the eyes of Divinity; with one hand filching the hard wrought earnings of a poor, credulous people, and with the other forcing women into the blackest depths of social degradation, and sacrificing the most ennobling sentiment of the human heart upon the altar of their gross and selfish sensuality.

The children born of polygamy are mostly girls, and are very inferior in comparison with those ot California. All of Brigham's children born in polygamy are weak-eyed, weak brained and coarse tissue. They claim, in theory, to believe in Zenobia's practice, yet the social institution is the grossest insult ever offered to woman. We may search the annals of history in vain to find a system of government which will compare with that of the Latter-day Saints in its concentrated spiritual and secular tyranny. Root and branoh, it utterly and absolutely ignores the freedom of the individual; the Priesthood own him, body and soul, and so securely and in suoh a manner as scarcely to be realized. To whom are they bound by these terrible oaths? To Truth, Justice, or Charity? No, but to the Mormon Priesthood -- to obey them. The United States Government, kindred and family ties are all ignored, and the man or woman who comes out of the "Holy of Holies" has the fear of death before his or her eyes, if they do not yield submissively to the control of designing men. From the moment an ignorant saint arrives in Utah, he is taught to hate the Government and to believe in the "fullness of time," when its authority is to be thrown olf. When our country was struggling in the earthquake of slavery's rebellion, and every household weeping over the graves of its best beloved; when the ripest culture and the best civilization were being murdered by slavery's barbarism, Brigham and his Prophets, with the antics of apes and the venom of serpents, were hurling forth their invectives from the "Bowery" against, the Union army, calling the soldiers "Lincoln's hirelings," and the currency of the country, "Lincoln's skins." Brigham boasts that he can buy the richest Prince in Europe; yet from all this tithing grown out of the United States, not one farthing went to bind up the broken bones, or heal the bleeding wounds of that army of heroes who were drenching the soil of the Continent down to its granite bed with their blond. In all Utah, only one woman's loyal voice (Miss S. B. Carmichael,) was heard, and she was persecuted for uttering It.

The Mormons now number 100,000, and are increasing rapidly. What other civilized Government would permit such an institution to exist on its land, and bid defiance to its laws?

Notes: (forthcoming)


The  Elevator.

Vol. IV.                         San Francisco, Calif., Friday, October 2, 1868.                         No. 27.

THE MORMONS claim that their sacred writings, embraced in the "Book of Mormon," and upon which their faith is founded, were written by Mormon, the last of an alleged line of Hebrew prophets, existing among the Israelites, who are said to have emigrated from Jerusalem to America about six hundred years before Christ. They also maintain that these writings were traced upon tablets which were hidden for manj years, until they were revealed to Joseph Smith, the founder of the sect of Mormons or Latter Day Saints, to which person alone was vouchsafed the power to transcribe them, as it was maintained that they were written in such characters that no one, unless specially commissioned by heaven, could read them. But the "Gentiles" affirm that the real author of these "Scriptures" was one Solomon Spalding, a kind of renegade American clergyman, who was born in 1761 and died in 1816, and that in the form of ordinary manuscript they fell into the hands of Joseph Smith, who, by the way, has certainly made an effective use of them.

Notes: (forthcoming)


Vol. XX.                       San Francisco, Calif., Thursday, October 22, 1868.                       No. 6793.


The Salt Lake Reporter appears to be sharp after the Latter Day Saints, and thus fulminates against "One Man Power":

Nothing is more repugnant to the spirit of our free American institutions than the centralisation of absolute power in the hands of one individual. Such a state of affairs would be a direct return to the despotism from which the country was freed by our Revolutionary ancestors, and which it has been the object of succeeding generations to preserve us from. When a person assumes the government or control of a large body of people, with no checks or restraints upon his conduct, there is nothing to prevent him eventually from punishing the slightest disregard of his power, or disobedience to his will, with death. So absolute may become his power, that, aided by a comparatively small number of individuals in the community who are ready to do his bidding, and kill all rebels or apostates, he can obtain as absolute a control over a body of people as the Czar of the Russians. It is very seldom that in the infancy of an attempt to redress a people's wrongs, any well organized and concerted plan of action is undertaken, and, therefore, despots have the upper band. If any one, two or half a dozen individuals lead out in an enterprise of this sort, before they have obtained converts to their cause sufficient in number to make them strong, assassination decimates their ranks and weakens their efforts. It is only by the sudden and spontaneous outburst of a large number of people, by concerted and united action, that any ground may be gained at the outset towards putting down the despotic authority of an usurper of the people's rights. A long and systematic course of wrong and oppression is, however, sure to produce such results, and it is only a question of time as to when it will take place.

There is no despotic system so odious as that which aims at controlling the conscience, as well as the actions, of the subject. In that control lies a two-fold source of power. By diving into and searching out the very thoughts of the subject, his actions may be the more effectually controlled. If he but thinks that any act of the despot is wrong, although he commits no overt act against the power of the ruler, it is a crime thought worthy of the direst penalties which can be inflicted. We have beheld the growth of such a power here in Utah daring the last twenty years, and that power has been maintained by terrorism and bloodshed. The renunciation of allegiance to the despot who rules here has in every instance beon thought worthy of death, and such a doctrine has at times been openly preached in the tabernacle. It is evident from the signs of the times that the day is fast approaching when such things shall cease to exist in this Territory; peaceably if they will, but the power of the Government will be exerted to correct the evils that exist.

In view of the above, it is not surprising that the editor should be threatened. He thus alludes to the Mormon Ku-Klux notices sent:

FOUL AND FAIR NOTICE. -- Within a short period there has been received, through the Post Office, three anonymous, threatening letters, addressed to the editor of the Reporter. The last one was received yesterday. It was written in red ink, over the figure of a skeleton suspended on a gallows. It ordered the editor of the Reporter to leave the Territory in twenty-four hours, and if he did not he might expect to find himself in the position indicated by the figure, Whether these menacing notices emanated from the "authorities" -- from those who control and work the machinery that moves and guides the assassin in his foul deeds, or not, they are the dastardly fruits of the diabolical teachings at the Conference this week. Were the people not told from the pulpit that it was a burning shame that such a paper as this was allowed to be published here, and that in any other community the thing would be gutted and its editor hanged inside of five days? Could stronger language be used to incite men to commit an outrage? What then is to be expected at this office but such notices? But having received notice, we wish also to give notice that here we shall remain, faithful to our work, unintimidated by threats of murder and destruction, and heeding them only so far as to he prepared to meet our enemies should they attack us, and tight them while there is a shot in the looker.

Note: A few months after this, John H. Beadle, the editor of the Salt Lake Reporter felt compelled to move his paper to the Gentile community of Corinne, where he continued its operation under the new title of Utah Reporter.



Vol. XXXVI.                             Sacramento, Tuesday, January 19, 1869.                             No. 5558.

MORMONISM ILLUSTRATED. -- This phase of Mormon life is described by the Salt Lake Reporter of January 9th:

About dusk last evening we heard loud talking and crying in the street in front of the Boise stage office, and, hastening to the spot, found a policeman taking a woman and little boy, as he said, to the lockup. From the woman's words, and from others, we learned that her name was Suter. She came here last Summer with her husband, who joined the Mormons and soon proposed to take another wife, and took one, the woman said, who had been the concubine of a negro, whereupon his first wife left him and went to washing for a living. She was soon released by the policeman and returned to Suter's bouse, when she began to upbraid him, demanding a maintenance for herself and child, or to have her passage paid back to the States. The man accused her of loose conduct, and her cries and the screams of the child drew another crowd. The policemen dragged her out of the house, while one held the child, whose cries were enough to chill the blood. With what we thought unnecessary harshness, two policemen dragged the half crazy and shrieking woman to jail. Some few of the bystanders bad so little humanity as to jeer at the poor woman, while another policeman shouted, "Slap your hand over her mouth! Stop her d__d yelling!" She was taken to jail, shrieking at every step. The woman was evidently not drunk -- is it to be wondered at it she was crazy! Her husband stated in justification tbat she "was a bad woman -- had always led him just such a life," etc. But surely no error of a woman can justify such treatment. The fact that such things can be, and in this age, and under our flag, needs no comment. The mind turns from such a system with loathing and horror.

Notes: (forthcoming)



Vol. XXXVI.                             Sacramento, Friday, February 19, 1869.                             No. 5585.


The Mormon and Gentile papers at Salt Lake have another choice bone of contention. It appears that the keeper of a Gentile hash-house paid attention to the wife of a Saint, and had "a job put up on him" by which he was properly punished for his impudence. We give the Gentile account of the affair, as it is the only one that contains the correspondence. Here it is from the Reporter of February 6th:

In all our criticisms on Mormonism we have carefully avoided saying aught against their women; and this because we considered them really pure and virtuous. In fact, the wonder has often been in our mind that with such husbands and such doctrines, female purity has so far triumphed, and we have awarded Mormon women all the praise. But a communication appears in last evening's News which has staggered our belief considerably. It is signed "The husband of a wise wife," and is a defense by the writer of his wife's virtue. And his own statement is as follows: "A man in this city had often seen the woman on the street, was pleased with her appearance, and, supposing her to be a young lady, sent a note requesting an acquaintance and proposing to accompany her to the theater. She answered the note, appointed a place of meeting, did meet him, and told him she was married. After a short conversation he bid good night and started home, when he was attacked by her friends, beaten, and given in charge of an officer." After this statement, "the husband of the wise wife" goes on to glorify his wife's virtue and prudence! This may be Salt Lake virtue, but in any other community in our knowledge it would be a very queer confession for a woman to make. That a virtuous woman should so act is strange enough, but that her husband should rush into print in praise of the act, is to us incomprehensible. And that a learned editor should publish such stuff as evidence of his people's virtue is strangest of all. To show that we have not misrepresented this "wise wife" and "virtuous lady," we publish her answer to the note requesting an interview:
S. L. City Feb'y 5, 1869 2 pm      
Mr. C. A. P. -- Dear Sir: I have considered your letter handed to me in the Street the day before yesterday and first I thought of taking no notice of it but have since thought there could be no harm in my going to the Theater with you once anyway and as you named this evening I will meet you at half past Six o'clock and I hope you will be at the place I will appoint in time and I will be punctual. In order that I may know it is you when you meet me say in a clear voice C. A. P. and I will answer P. S. M. my initials. I will meet you on the State Road on the block the mansion house is on only near the other corner south from the mansion house as it is near where I live and I do not want to come far alone. Do not get the Theater Tickets in a seat where everybody will see us. I will tell you why when we meet. P. S. M.

I hope this will reach you in time you will see a new wooden building near the Corner where I have told you to meet me on the East side of the street. I hardly know who to send with this without my folks knowing of it.
She did meet him, conversed with him in a friendly manner, and after that he was attacked by three men, knocked down and his necktie and breastpin tore ofl him, and the police promptly appearing, arrested him and let the other men go. Such is the equity of the Salt Lake police; such is the idea of honor; but let us hope that this "wise wife" is not a representation of Mormon virtue.

Notes: (forthcoming)



Vol. XXXVI.                             Sacramento, Monday, March 15, 1869.                             No. 5605.


The Salt Lake Reporter of March 5th says:

We make a lengthy extract to-day from the Montana Post, which contains many good ideas on the Utah question, but shows in one or two points that the same several mistake prevails everywhere out of Utah. Why is it that the outside world will persist in saying that polygamy is the only great evil of Mormonism! Perhaps the other evils grow largely out of that, but there are a dozen such that equally demand reform. Mormonism was an unmitigated evil long before polygamy was instituted; the priests ruled the mass by fraud and imposture, while their fanaticism made them a constant danger to all their neighbors. Note but a few of these evils: Church tyranny is a constant menace and plague to all who have dealing with the people; their law is simply wrong reduced to a written system; their mode of voting and arranging Territorial Government is calculated to, and does, produce the worst species of political espionage, and their boasted liberty simply means liberty to think and vote as the Hierarchy dictate. As Captain Burton says of them -- "They are thus allowed the harmless privilege of voting without any danger from tbe evils that result from universal suffrage." Twice every year, in their Conference, Brigham Young is proposed and voted for as President of the Church but suppose any Mormon should dare to vote against him, he would be hustled out of the Tabernacle so quick it would cure him of heresy for the rest of his life, and if that life did not turn out to be rather short, he might consider himself in "big luck." Can any stretch of the imagination entitle this liberty or republicanism? Popular ignorance is fostered by the Hierarchy, because it is their best support; and as to disloyalty, it is scarcely denied. Hatred to the American people is avowed every day on the streets; it is meat and drink for them to prophesy evil to the country, and three-fourths of the common saints, if we may judge from their talk, believe that in the States every other man is a rogue and every woman a prostitute.

As to the social evils growing out of polygamy, incest for example, it is not even denied, it is rather advocated. "We bring down this charge fair and square to the Mormon papers and speakers and dare them to the proof. And to put the matter fairly in issue, we will not argue, but ask these questions:

1. Are there not many instances in this Territory where a man is married to the mother and one, two or three daughters?

2. Are there not several men here, each of whom is married to two or three sisters?

3. Did not one of the foremost men of the Church many a widow, and then get her oldest son sent on a mission and marry that son's wife while he was gone? His stepson's wife?

4. Did not a well known individual in this city marry his half-sister, with the consent of Brigham Young, and live with her as his wife several years

5. Has not Brigham Young openly justified such marriage in the pulpit, saving "the time might come when brothers would marry their own sisters in order to raise up a pure priesthood?"

6. Did he, or did he not, make substantially the same statement to Hepworth Dixon, as set forth in the latter's work on this country, adding, however, that he "kept that doctrine to himself just now -- it was too strong doctrine for the people?"

7. Have not men here married their daughters-in-law, directly contrary to God's word as laid down in Deuteronomy xxvii?

Has not the President of the "stake" at Brigham City two of his brother's daughters for wives ?

These are a few of the questions to be answered. If they are "slanderous" it will be easy to show it. If denied, we will proceed to offer some proofs. BR>

Notes: (forthcoming)



Vol. XXXVII.                             Sacramento, Saturday, April 17, 1869.                             No. 5634.

AN OUTRAGE AT SALT LAKE. -- The annexed performance of a Mormon, or [Danite] spy, is related by the Salt Lake Reporter of March 24th:

Evening before last, as two gentlemen -- strangers in the city -- were on their way home, they were accosted by Porter Rockwell, who kept them company down Second South street to Snow's corner. Bidding him good night, they kept on their way, but before they reached the opposite side of the street Rockwell began to abuse them in the vilest language. Paying no attention to His abuse tHe gentlemen continued down tbe street, when Rockwell started in pursuit, swearing he would follow them, see where they slept and spot the house. Not wishing to be dogged home by a drunken brute, they stopped, demanded who he was and by what authority he followed them. Rockwell replied in a loud voice: "I am O. P. Rockwell, the Danite, and it's my business to follow and keep an eye on such fellows as you." Unaware of having violated any of the laws governing the city or Territory, or of giving offense to any one, they were, to say the least, slightly astouisbed, and wondered if such outrages were customary in the "best regulated city in the Union." The gentlemen turned back to the Revere House, Rockwell sticking to them like a leech, to inquire the meaning of such espionage. The proprietor of the Revere House interfered and retained Rockwell from further molestation of the two gentlemen, who proceeded homeward.

Notes: (forthcoming)



Vol. XXXVII.                             Sacramento, Saturday, July 31, 1869.                             No. 5723.

Corinne (U. T.), Reporter of July 24th has the following:

"A few days ago we mentioned the fact that William Alexander and David Hyrum, the younger sons of Joseph Smith, the Mormon Prophet, were on their way to Salt Lake City to set up the standard of the reorganized or antipolygamy Church. A singular interest attaches to the name of David Hyrum. A few months before Joseph's death he stated that 'the man was not born who was to lead this people; but of Emma Smith should be born a son who would succeed in the Presidency after a season of disturbance.' Joseph Smith was killed June 27th, 1844, and the son, named from his father's direction David Hyrum, was born at the Mansion House in Nauvoo on the 17th of the succeeding November This prophecy is secretly dear to thousands of Mormons who are weary of the tyranny Brigham Young, and yet hold to their faith in Joseph Smith. A few days ago the young men reached Salt Lake City, and soon called upon Brigham Young, and announced their intention to organize their church at once, asking permission to defend their faith in the Tabernacle, proposing to argue with Brighamites from original Mormon books. We have but scant reports of the interview, but it is said to have been very warm. Brigham was very angry at their presumption, and denied them the use of the tabernacle, sending word at the same time to the bishops to shut them out of the ward meeting houses. The brothers, at one point of the conversation, denied that their father ever practiced polygamy, citing their mother's testimony, to which Brigban retorted that their mother 'was a liar, and had been proven a thief,' with much more of the sort. Be it remembered that the lady spoken of is the Electa Cyria or "Elect Lady of God" in Mormon theology, who was the glory of their early history. Like Pope's Pagan, of the Pilgrim's Progress, Brigham doubtless gnaws his nails in rage that he cannot, as in former times, let loose the vengeance of his Nanvoo Legion upon these sectarians and crush the rebellion in blood. If his power were now equal to his feelings, we should have repeated the story of the Morrisites, when a high civil functionary of Utah led the Legion, in broad day, to slaughter men and women who had surrendered themselves prisoners. But nothing more than petty persecutions will be attempted at this late day, and we earnestly hope that the young men will succeed in their enterprise. Of their religious principles, as opposed to Brighamism, we know little, but recognize in them tolerant men, good citizens and loyal subjects of the United States."

Notes: (forthcoming)



Vol. XXXVII.                         Sacramento, Tuesday, August 10, 1869.                         No. 5731.

Mormon Feeling. -- The Salt Lake correspondent of the Corinne Reporter writes to that paper, under date of August 2d, as follows:

The meeting held by Alexander and David Smith Sunday afternoon was interrupted by Joseph F. Smith, a Brighamite apostle, who contradicted a statement made by Alexander Smith. The people became excited and cried "Put him out," but order was finally restored. Sunday night, at the Fourteenth Ward meeting-house, Joseph F. Smith said that a Jew was prominent in the Josephite meeting in crying "Put him out." Brigham, who was present in the Fourteenth Ward house, immediately arose and told his followers to look after the Jew and "take care of him." Another Dr. Robinson assassination may be the result. If so, Brigham should be looked after.

Notes: (forthcoming)



Vol. XXXVII.                         Sacramento, Wednesday, August 11, 1869.                         No. 5732.

Salt Lake, August 9th. -- David and Alexander Smith, sons of Joe Smith, the founder of Mormonism, preached to large congregations in opposition to Brigham Young. Numerous converts are made, and Brigham finds it necessary to denounce the Smiths openly and in strong terms. There is great excitement among the Saints on the subject. Joseph F. Smith, one of Brigham's apostles, and cousin of David and Alexander, is preaching against them and endeavoring to destroy their influence among the people. A great schism is anticipated in the Mormon Church.

Notes: (forthcoming)


Vol. XXVIII.               San Francisco, Calif., Thursday, August 12, 1869.               No. 106.

The Prophets at Variance.

It is clear that more serious difficulties have broken out among the Mormons of Salt Lake than have ever occurred in that community before. An outside persecution would rather strengthen than weaken the sect, but a difference among prophets and revelations, including fanatical beliefs, and the right to speak and rule by Divine authority is quite another matter. In fact the Mormon problem presents a new phase, not only to outsiders, but to the Mormons themselves. Joseph Smith, at the time of his tragic death, was the acknowledged prophet and leader of the Mormon church. Previous to his death, he foretold the birth of a son, whose name was to be called David, and whom he consecrated before birth, as his successor by revelation, to all the prophetic gifts, and to the headship of the church. As the revelation ran, he was "to be President and leader of this people." Five months after the death of Joe Smith, this son of revelation was born, and the tradition has ever since been cherished that in due time, according to revelation, the son was to succeed the father. Now, if the Mormons don't go back on revelation, here is a very serious case. David is now 23 years old, and, with his brother Alexander, has arrived in the city of the Saints, and has set up his claim as the true prophet and leader of the people. He held forth every Sunday and frequently on week days, drawing crowded houses. We have private advices that there is great excitement. An intense ferment is the result. Brigham forbids the faithful from going to hear the young prophet, on the pains and penalties of the church. But young and old flock to hear him. Young Smith denounces polygamy, exhorts loyaly to the Federal Government, and repudiates the despotism and tithing of Brigham. How is the latter going to kick against a revelation which in other days he has acknowledged as a true one, as well as holding now that the revelator was a true prophet! There is one way out of the difficulty, and that is to get a Iater revelation, and one which includes the taking off of Smith. The Mormons have a convenient way among themselves of stopping the wind of a man when his absence is more desired than his presence.

But dead or alive, the plucky young prophet has already sown much good seed. Two things are necessary for the preservation of the Mormon community for the next ten years. Polygamy must be abolished, and the people must substitute loyalty for antagonism to the Federal Government. So much, at least, the young prophet perceives, with other wholesome truths about despotism. All this may be bad for Brigham, but it will be good for the people. It looks very much as if David had got hold of the right kind of a revelation.

Notes: (forthcoming)



Vol. XXXVII.                         Sacramento, Saturday, August 14, 1869.                         No. 5735.

Salt Lake, August 12th. -- During a Josephite meeting yesterday, Alexander Smith characterized Brigham Young's system as the vilest iniquity that ever blurred the earth. Brigham announces meetings every Sunday night in opposition to the preaching of the Smiths.

Notes: (forthcoming)


Vol. XXVIII.                     San Francisco, Calif., Tuesday, August 17, 1869.                     No. 110.

PROGRESS OF THE MORMON SCHISM. -- The sons of Joseph Smith, the founder of Mormonism, are still holding forth in Salt Lake, and calling many to their standard. The Corinne Reporter publishes the following extract from a private letter written from Salt Lake on the 2d. inst:

I heard Alexander preach yesterday, denouncing polygamy, tithing (as practiced in Utah), and the secret endowment ritual. He was interrupted by a Brighamite apostle, and there were symptoms of a row for a few minutes. In the evening the faithful gathered in the Fourteenth Ward Church, and Joseph F. Smith, a cousin of the boys and a Brighamite, replied to them, saying that "Joseph did have the revelation commanding polygamy, and that he did practice it, but feared for his life to avow it; hence the denial of it in those times, of which the Josephites make so much." He was followed by Brigham, who said the boys "were in the dark -- that they could no more injure the Latter-day Saints than vultures the armies they follow. They could clean up the carrion, and the sooner that was "done" the better. Their father enjoined and practiced polygamy, as many of the sisters still living could testify, and they could not tear it to pieces. They were not preaching Josephism, but simply Emmaism. Their mother, Emma, had many noble traits of character, but was death on the Book of Mormon and all our revelations, and never believed for a moment in the Divine mission of Joseph. A prophet could hardly expect honor in his own bed-chamber, you know, according to Jesus."

Note: Brigham Young's reference to "Emmaism," during his talk in the Fourteenth Ward Meeting-house, was not his only public use of the odd term. In a discourse given at the Ogden Tabernacle, on June 3, 1871, President Young said: "When men go from this church they become infidels. They can say they believe in this, that or the other; they may turn to Spiritualism, bogusism, Emmaism or anything else; no matter what, but they must be infidels or else acknowledge the Lord Jesus Christ." -- See Deseret Weekly News, of June 21, 1871.


Vol. XXVIII.                   San Francisco, Calif., Wednesday, August 18, 1869.                   No. 111.

The  War  in  the  Mormon  Church.

Great Excitement among the Saints --
The Smiths vs. Brigham.



SALT LAKE CITY, August 12, 1869.    
Advent of the Smiths -- What they Claim.

The advent of David Hyrum and William [sic] Alexander, sons of Joseph Smith the founder of Mormonism, is causing great excitement among the "Saints." These two young men, with their elder brother, Joseph Smith, Jr., compose the First Presidency of the "Reorganized Church of Jesus Christ of Latter Day Saints," with headquarters at Plano, Illinois. They claim that they have received a revelation from on high to visit the "Brighamites," and reclaim them from the "wilderness of error and sin" into which they were led by Brigham Young on the death of the "Prophet Joseph;" to strike the shackles of physical and moral slavery from the limbs of the people of Utah, and to free them from the bondage to which they have been subjected. This work has been believed by the Mormons to be the peculiar mission of David Smith ever since oppression, cautiously commenced and steadily increased by Brigham, became "grevious and heavy to be borne." Hundreds among the Mormons have preserved with studious care the tradition that the "Prophet Joseph," before going to Carthage, where he was killed, blessed the child yet unborn in its mother's womb, saying that he should be called David, and should live to do a great work and [be] a mighty one among the children of men. They were fond of quoting such passages of scripture as seemingly pointed to the future coming of David to release them from their bondage, and they secretly cherished the hope that the day was not far distant when he would appear and assume the reins of Government.

David Smith's Preaching.

Hence it might be readily inferred that when he did come the excitement would be great, and it is not to be wondered at that, notwithstanding the iron rule of Brigham, crowds flock to hear him preach. On the afternoon of the second Sunday after his arrival here, he preached in Independence Hall. This hall is the only public building owned by the Gentiles in Salt Lake City. It is leased to the Episcopalians for church purposes, and is used by them morning and evening. The use of it on Sunday afternoons has been given to David and Alexander Smith until they can obtain a larger or more suitable place of worship.

A Stormy Interview -- Brigham Enraged.

Previously, however, David and Alexander had waited upon Brigham Young and requested permission to preach in the Tabernacle, where the principal Mormon meetings are held on Sundays, but were refused, and the most insulting language was used by Brigham in reference to their mother and themselves. The particulars of this interview were received by the Mormons generally with great dissatisfaction.

A Crowded House -- David Smith and his Style.

During the first service neld by the new-comers, Independence Hall was crowded to suffication. Many were content to occupy standing places outside around the windows, while hundreds went away, unable to get even within hearing or seeing distance.

David Smith, of which so much is expected, is a young man about 23 years of age, nearly six feet in height and slim in proportion, with a pale and somewhat intellectual cast of countenance. He is an easy, fluent speaker upon the subject of his religion, and uses good language while preaching. The Mormon preachers belonging to Brigham's Church are mostly ungrammatical and poor speakers; even Brigham himself always preaches rambling, disconnected discourses, having really no point and based upon no well defined premises. This fact makes the preaching of David Smith more marked by contrast, and many of the poor, ignorant Mormons are readily disposed to believe that such fluency of speech, amounting at times even to eloquence, can only be the result of inspiration from on high. The doctrines of polygamy, Adam worship and blood atonement were handled by him without gloves. The strongest terms consistent with propriety, were used by him in animadverting upon these innovations of Brigham Young upon the original faith of the first Smith. The divine right of Brigham to the leadership of the Mormon Church was assailed in equally strong terms, and the discourse throughout manifested an evident design to go after Brigham and his "peculiar institutions" with an unsparing determination to exterminate them if possible.

Great Excitement.

During the preaching the most intense excitement prevailed throughout the congregation, and the speaker was frequently interrupted by acclamations and applause. Referring to tithing, he said: "We believe in tithing the rich to support the poor, but you believe in tithing the poor to put money into the pockets of the rich;" whereat cries of "That's so," were heard from every part of the hall. After the dismissal of the meeting, groups might be seen about the streets and on every corner discussing the questions pro and con. The news of the bold advocacy of these new doctrines spread like wild fire throughout the city, and probably an excitement so great has not been witnessed here since the advance of Gen. Johnston's army in 1857 against the modern Zion.

Brigham Alarmed -- A Stormy Scene.

As a natural consequence, Brigham could not sit calmly down and allow himself and doctrines to be thus openly assailed. During the meeting on the suceeding Sunday, while Alexander Smith was reading the denials of Joseph and Hyrum Smith, that they advocated or practiced polygamy, from the Times and Seasons, a publication printed at Nauvoo, Joseph F. Smith, a son of Hyrum, and a cousin to David and Alexander, arose and said the assertions of the speaker were false, and requested him to read on further. The congregation at once became excited, and cries of "Put him out" were heard on all sides, accompanied by demonstrations which were only restrained by the voice of Alexander, requesting them to remain quiet. Joseph F. finally subsided, and at the close of the meeting, gave notice that he would reply in the evening at the Fourteenth Ward meeting-house.

A Counter Mormon Meeting --
Brigham's Wrath Kindled.

In the evening a large assemblage filled the Fourteenth Ward (Brighamite) House to overflowing, and Brigham himself enhanced the interest of the affair by his presence. Your correspondent arriving somewhat late upon the ground, was obliged to take a position in the outer court, not very condusive to good hearing or a fair view of the speakers. Joseph F. Smith led out, but instead of a calm, clear, argumentative sermon calculated to controvert the facts set forth by the Smith boys in the afternoon, he indulged in senseless ravings, vituperations and personal abuse of the Joseph branch of the Smith family. Of course, the Hyrum branch, as respresented by himself, was all right. His method and manner of speaking manifestly did Brigham's case more harm than good. Brigham followed with an assault upon the character and motives of Emma Smith, wife of the "prophet, Joseph" and mother of David and Alexander. He charged her with having betrayed her husband into the hands of his enemies, and of conspiring with apostates to compass his death. This was an important admission on the part of Brigham, as he had heretofore charged the deaths of Joseph and Hyrum Smith upon the "Gentiles" of Illinois, and the Mountain Meadow massacre was perpetrated for the ostensible purpose of partially avenging the death of the "prophet" upon the Gentiles. The real truth of the matter is, that Smith was killed by apostate Mormons whose lives he had threatened, whose property he had taken, whose wives he had seduced, or attempted to, and whom he had outraged in every conceivable way. But, pardon the digression; let us return to the subject. Brigham, after applying to Emma every vile and opprobrious epithet he could think of, seemed to feel relieved, and after saying that she had taught her sons a lot of lies, and was a "____ liar herself," sat down. The impression made by Brigham's talk was evidently more unfavorable to himself than that made by Joseph F. Smith, and expressions of dissatisfaction could be heard on every side as the audience dispersed.

Another Meeting -- The Church Rent in Twain.

Last Sunday afternoon the meeting at Independence Hall was largely attended, notwithstanding heavy showers of rain fell at intervals. David Smith being sick, Alexander took a general view of the Mormon church from its organization to the present time, and dwelt upon the necessity of its reorganization after the death of "Joseph the Prophet," it seems the Mormon church has been split into 24 different sects since its organization, and all in the space of about 40 years, a fact unparallel in the history of any other church organization which has ever existed. In the evening Joseph F. Smith, at the Fourteenth Ward meeting house, labored to prove his father a liar, but how he succeeded must be reserved for future correspondence.
H. W. J.          

Note 1: The identity of "H. W. J." was not disclosed in the columns of the Bulletin. The writer was very likely the same Salt Lake City correspondent who occasionally contributed articles to John H. Beadle's Corrine Utah Reporter. See notes attached to the Sept. 1, 1869 extract from the Bulletin for more on this topic.

Note 2: The following paragraphs from chapter 6 of Charles M. Turner's 1985 thesis, "Joseph Smith III and the Mormons of Utah," provide useful historical context for the 1869 "H. W. J." reports from Utah:

"...Alexander and David departed Nauvoo early in June. They stopped and preached at various places along the way. Their journey west was made easier bythe near-completion of the transcontinental railroad. In the middle of July they arrived in Salt Lake City.... Although denied the use of the Tabernacle, the influential Gentile merchants, the Walker Brothers, secured the use of Independence Hall for the Smith brothers. Although street preaching was illegal, they conducted meetings in private residences. -- Joseph F. Smith spearheaded the opposition to his cousins. He had been ordained an apostle in 1866.... [and] was completely committed to the revelation on celestial marriage. On Sunday, July 29th, Joseph F. attended the crowded meeting at Independence Hall. He interrupted Alexander's discourse, to the disgust of both Alexander and the crowd... On August 3rd, Alexander reported to Joseph III that Joseph F. had armed himself with affidavits of women claiming to have been plural wives of the prophet. Joseph F. had spent time working in the Church Historian's Office and was far better posted on the history of plural marriage than were his cousins..."

"Joseph F. Smith began holding meetings throughout the wards of Salt Lake City, to counteract the influence of Alexander and David. In an address on August 8th he replied to their citation of Joseph and Hyrum Smith's published denials of polygamy. He began by stating that he possessed twelve affidavits of living women who had been "spiritual wives" of Joseph Smith, and he further stated that he knew that Hyrum Smith, his father, had taken two plural wives.... The [Nauvoo era] denials were necessary because the people were not ready for the doctrine, because the Mormons were in the midst of their enemies, and because public disclosure in Illinois would have resulted in imprisonment."

"He went on to claim that Emma Smith was responsible for luring her husband back to Nauvoo and to his death, after he had crossed the Mississippi.... He acknowledged that these statements might hurt Alexander and David, but if they did not want to hear them, he suggested that they "go away and keep their mouths shut." --- The Gentile-owned Reporter (of Corinne) was the only paper in Utah which opened its pages to the RLDS missionaries. David prepared a reply to Joseph F., dated August 13th, which was published in the Reporter. He testified to the good character of his brother Joseph ill. He argued that Joseph Smith, Jr. anointed, appointed, and dedicated his eldest son to stand in his place as president and prophet to the church, as many in Utah could testify.... He appealed to the gospel and the sacred books, in opposition to the evil of polygamy. He urged his readers to shake off oppression and bravely embrace the gospel.... [see] Stenhouse, The Rocky Mountain Saints, p. 634..." etc.


Vol. XXI.                            San Francisco, Friday, August 20, 1869.                            No. 7092.

The Bulletin prints the following telegrams:

Salt Lake, August 19th. -- The Smiths preached yesterday afternoon to a large congregation. Alexander Smith and the loaders of the Church here are living in sin and transgression, and that polygamy is an abomination. He quoted from the sermons of Brigham Young and P. Pratt, and the Times and Seasons, a newspaper published at Nanvoo in 1844, to prove that moving the Church westward was not contemplated by them at that time. Joseph F. Smith, a Brighamite apostle, was present, taking notes, and will reply next Sunday evening....

Notes: (forthcoming)


Vol. XXI.                            San Francisco, Tuesday, August 24, 1869.                            No. 7096.

The Bulletin prints the following telegrams:

Salt Lake City, August 23d. -- ... David Smith preached yesterday in Independence Hall to the largest congregation he has yet had. He presented arguments against the Brighamite errors. In the evening Joseph F. Smith. Brighamite apostle, defended polygamy. He became greatly excited: said David Smith was preaching lies to delude the people. His audience was smaller than heretofore....

Notes: (forthcoming)


Vol. XXVIII.                     San Francisco, Calif., Wednesday, Sept. 1, 1869.                     No. 123.

The  Mormon  Church  War.

The Brothers Smith vs. Brigham and His
Polygamous Practices.


More Meetings -- Criminations and Recriminations --
The Saints Excited.



SALT LAKE, August 26, 1869.            
In my previous letter I left Joseph F. Smith, the son of "Hyrum the Martyr," and cousin to David and Alexander Smith, engaged in proving that his father and Joe Smith the "prophet" were liars. Judging from the testimony produced by Joseph F. at the 14th Ward meeting house on Sunday evening, August 8th, he succeeded admirably. He sought to prove that Joe Smith actually received a revelation establishing polygamy. and that both he and Hyrum his brother, practised polygamy secretly, and these in the face of their positive denials contained in the Times and Seasons, a Mormon paper published at Nauvoo.

Elder Coray's Testimony.

The first witness introduced to the congregation by Joseph F. Smith was "Elder Howard Coray." All who have read Mary Ettie V. Smith's book, Fifteen Years Among the Mormons, will at once recognize this name as that of the "older brother Howard," often mentioned by her. His narrative was somewhat amusing, but it ended in leaving no other impressions upon the mind than that of disgust at its flippancy and pity for the weakness of mind which it betrayed. By way of introduction, he stated that he was Joseph Smith's clerk for many years and very familiar with him. He continued: "In fact I rastled with him -- no, I didn't exactly rastle with him, for he was a big man and I am a very little man; but he played with me and threw me and broke my leg." But wonderful to relate, the "prophet" set Coray's leg, laid hands upon him, blessed him and the leg became well amd strong in three weeks. In reference to polygamy, he stated that about the time his leg was broken and prophetically healed, his wife had a dream, in which "Brother Thompson sealed upon her the five points of fellowship;" that she told part of her dream to Hyrum Smith, but felt a delicacy about telling it all; and that Hyrum Smith then explained to Coray and his wife the entire revelation authorizing polygamy, received but a few days before. He further said that Hyrum Smith's sister-in-law soon after moved to Hyrum's house, and another sister had her house built alongside of Hyrum's, so there was a passage to his bedroom -- and anybody might see what that was for. It must have occurred to the congregation that there was hardly need of a revelation to enable them to see what that was for.

Joseph F. Smith's Speech.

Joseph F. Smith was the next speaker and manifested great nervousness and excitement throughout. He commenced by stating that many would run after David and Alexander Smith simply because they were the sons of Joseph, who would treat with contempt any other person who preached the same doctrine. In view of this fact, it had been determined to hold a series of meetings [in this and other wards], to answer the statements of David Hyrum, and before they were through they purposed to present testimony to convince any honest mind who heard it, and damn any who rejected it. He stated that he [had in his possession and would] present the affidavits of twelve women, now living, that they were the spiritual wives of Joseph Smith, and so continued to the time of his death; that he had the evidence of hundreds of men who had been taught the doctrine by Joseph and Hyrum, and that he knew to a certainty that his father, Hyrum Smith, had two other women while his mother was still alive. As an excuse for the denials of his father and Joe Smith, he said:

"I cannot help the position this places my father and Joseph in as to their denials. I only know these facts. But everybody knows the people then were not prepared for these things, and it was necessary to be cautious. They were in the midst of enemies, and in a State where this doctrine would have sent them to the penitentiary. [The brethren were not free as they are here; the Devil was raging about Nauvoo, and] There were the traitors on every hand; [yes, right in their council,] the right hand man of the Prophet, one Marks, was a traitor of the blackest dye. When Joseph and Hyrum left Nauvoo, intending to come to the Rocky Mountains and pick out a refuge for the people, [as hundreds of persons now in this city know their intention was,] when the mob were after them, that man Marks and Emma Smith joined in writing them a letter, [in which they called them cowards, unfaithful shepherds who had left the sheep in danger and fled] urging them to come back. [And when Joseph read that letter, his great heart was overcome, and he said: "If that is all my best friends care for my life, then I don't care for it," and he and Hyrum] they came back, delivered themselves up, and were [taken to Carthage and] murdered. And the blame rests upon that woman, their mother, Emma Smith. [This is hard, but I want these men to know that if they came here to raise their party, we will give them the facts and some of these facts will cut, and if they don't want them told, let them go away and keep their mouths shut.] And I say [in plain fact, that] the blood of Joseph and Hyrum is upon the souls of Marks and Emma Smith, and there it will remain until burned out by the fires of hell."

An Excited Audience.

During this recital the audience were gradually worked up to a high pitch of excitement, and their suppressed breathing and fixed gaze manifested to the observer the intensity of the excitement. Whenever the Brighamite leaders wish to carry a point or accomplish a purpose they seek to arouse the passions of the people by a recital of harrowing details -- false, it is true, but nevertheless fully calculated to effectually accomplish the purpose designed. So the details concerning the death of the "prophet" were artfully contrived to excite the passions of the people and overcome the cooler judgment.

Joe and Hyrum Smith's Denial of Polygamy.

The denials of Joseph and Hyrum Smith referred to above were contained in a card published in The Times and Seasons in February, 1844, denying that they had received any revelation authorizing polygamy, and also in a published address by Hyrum to the Elders starting on a mission, in April, 1844, in which he denied the doctrine and forbade its being preached. About the same time Hyrum wrote a letter to the Mission in LaPierre County, Michigan, denying that polygamy was a doctrine of the Church, and these denials were all published in the church paper, and of course, are not denied by the Brighamites If Joseph F. Smith proved that polygamy did exist -- and I think he did -- he thus proves his father and Joseph Smith to have been deliberate liars.

David Smith Preaches Another Sermon --
His Attack on Brigham.

Last Sunday afternoon, [Aug. 22], David Smith preached against the errors which he says have been grafted on the doctrines of Joseph Smith since his death. He said the spirit of man was like a ring, without beginning or ending. Brigham's doctrine is that that the spirit is begotten in the same manner that the body is; the spirit of God (meaning Adam) in the eternal worlds, and the body by the earthly parents. The congregation was larger than any heretofore assembled to hear the Smiths preach and great interest was manifested by most of those present. I am informed that Brigham has adopted the plan of calling upon 20 polygamists out of each ward to go and fill up the house in order to exclude those who would probably become converts. I know not how true this is, but I certainly saw occypying the best seats, some of the most hardened and inveterate polygamists in the city, among whom were idiots and fools, and would only convert thieves, murderers and scoundrels. The Brighamite leaders seem to be employing against the Josephite Mormons the same weapons of ridicule and scandal which they complain so bitterly have been used against themselves by the world at large.

The Last Meeting -- J. F. Smith's Speech.

Sunday evening your correspondent presented himself at the Fourteenth Ward meeting, to hear the opposite side of the question. Joseph F. Smith, the avowed and recently constituted champion of Brighamism, occupied the stand, and undertook a defense of polygamy. He made no quotations from the Book of Mormon, that authority being against him; nor from the Book of Doctrine and Covenants, that being equally so; but he quoted from the Bible such passages as to his mind were "proofs, confirmations strong as Holy writ." Many passages in the singular number referring to marriages were construed by him to mean the plural also, without even the warrant of express Legislative enactment. He said: "The Smith Boys quote the language of Parley P. Pratt, to prove that he denied polygamy. To my mind that language is proof that he knew polygamy was practiced at the time. It is this: I "do not believe in spiritual wives, but in wives of real flesh and blood who belong body and soul to their husbands."

He also said: "It has been said that I have proved that Joseph Smith had a revelation on polygamy, and that he practiced it; and also that I have proved my father a liar. I will show that he has not lied. There is a difference between telling a lie and not telling the truth. Webster says: 'Polygamy, a man having several wives, or a woman having several husbands.' It is the latter part my father meant to deny, and not the former; therefore he did not lie." Was anything ever heard heard more nonsensical? To what straits must a man be reduced who uses such an argument as this? Unfortunately, however, for Joseph F. Smith's argument, it has been proved by a great many witnesses, some of whom, now leading men in the Brighamite church, made affidavits to the fact, which were placed on file in the archives of the State of Illinois, and therefore could not be destroyed by them when they fell into the arms of Brigham Young, that a promiscuous intercourse of the sexes was carried out in Nauvoo by Joseph Smith and his leading men, and that a woman had several husbands as well as a husband several wives.

Progress of the War -- Brigham Uneasy.

Meanwhile the war between Josephism and Brighamism continues, and it is thought by many "Brighamites," as well as "Gentiles," that it will lead to important results. Notwithstanding the misrepresentations of one Mormon journal, and one only -- The Telegraph, which would have the outside world believe in the very face of facts that the Smiths are creating no excitement, receiving no sympathy and support from any respectable numbers -- Brigham fears them, or he would not denounce, and Joseph F. Smith would not argue against them. The Brighamites believe the time is at hand when the great split, long prophesied, will take place in this branch of the Mormon Church.

Note 1: The managers of the Bulletin neglected to inform their readers as to the identity of their "H. W. J." correspondent in Salt Lake City, but that writer must have been closely associated with John H. Beadle, the editor of the Corinne Reporter. This Bulletin article reproduces substantial portions of Beadle's report, as published in the Reporter of Aug. 15, 1869. See also the New York Tribune of Sept. 10, 1869 and the Philadelphia Evening Telegraph of Aug. 27, 1869.

Note 2: The colored text in paragraphs 3 and 4 did NOT originally appear in the Bulletin article. That additional wording is from Beadle's editorial and is inserted here to provide a comparison his wording with that of "H. W. J." in the two contemporary newspaper articles.


Vol. XXVIII.                            San Francisco, Saturday, Sept. 4, 1869.                            No. 126.

The Book of Mormon -- Solomon Spalding the
Author -- from Redick McKee.

(view original article from Pennsylvania paper)

Notes: (forthcoming)


Vol. ?                    San Francisco, California, Tuesday, September 7, 1869.                   No. ?

Anna Dickinson's Lecture on
Sunday Evening.


Great Salt Lake City.

The audience that attended Miss Dickinson's lecture at the Metropolitan Theatre, on Sunday evening, was in marked contrast to that of the evening before at Piatt's Hall. With the exception of the upper gallery, the house was crowded with an intelligent and appreciative audience, whom, as Miss Dickinson afterwards said, "it was a pleasure to lecture to." At 8:15 o'clock, accompanied by her brother, the Rev. J. Dickinson, the lecturer made her appearance and commenced as follows: "See Rome and die" is an old and well-known proverb. "See Salt Lake City and live" is the new proverb of the day. Live to work and work earnestly. And I know full well that the matter of labor is not commended in this world as it ought to be, particularly where one tries to reform it. Take the world easily and let it move on its destined course. Think you that God will do all the work and let us lay idle here below? Out, here, on these California plains, are oases and patches of vegetation, manzanita wood and barren, profitless herbage. There are places, up and down all the Pacific coast, where God has made beautiful gardens and perfect paradises without the hand of man being used at all in them. But for that reason man must not be idle and wait. We must all work, more or less, each in his place. "Stand still and see the salvation of God" may do very well for these who have worked, who have lived with profit. But "stand by and see the salvation of God" is blasphemy for the man who lets his hands hang idle at his sides and does nothing. And why, my friends here to-night, should we think we must not work to help mankind and our fellow creatures generally? As I trod the streets of this new Sodom, the thoroughfares of this City of the Plains, this oasis in a desert, and as I saw the faces of the men and women of the city, and saw the brutality and debasement of their natures that was stamped on them, and as I saw little children growing up amid all the wickedness of this great city, I stood still and cried out, with my heart if not with my lips, "Oh, God! inspire us all, that we may work for the reform and good of our fellow creatures and the amelioration of such things as these!"


It was at the close of a lovely day in June -- one of those grand summer evenings on the Plains -- that I saw them stretching their golden expanse away as far as the eye could reach, and saw that sapphire sea reflecting the sapphire sky above, and, away off from the city, those grand mountains with the ever-gleaming, brilliant snow shining above them all; while, amid all this glowing, shining scene lay that plague spot, Salt Lake City -- a foul blot on nature's face, a whitened sepulchre without; and within, what? A beautiful town, indeed, it is, with its broad, cool, clean streets; with its little streams of water in all their mountain freshness and icy coldness, so pure and clear that, paradoxical as it may seem to you, one can stoop down and get a most refreshing drink of the purest water from the gutter itself. With its picturesque scenery, its beautiful buildings, its little adobe huts & all, it is a beautiful city in the desert, a lovely and pleasant spot to come and feast one's eyes with after a journey across the arid wastes. "By their fruits ye shall know them" said the Master of old, and by its fruits ye shall know Mormonism, and whether what you see at Salt Lake City is any better or any worse than what is to seen any day in San Francisco or New York. True, in Salt Lake there is no noise, no drunkenness, no gambling, no riots, but order and quiet day and night. There are no churches save one and what a one is that. The children you see playing in the streets are debased, wretched, unhealthy-looking, bearing in their countenances the impress of the most brutal passions of men.

I called at a house there and I sat down in the parlor, and in came a man and woman. "Miss Dickinson, my wife Mrs. Smith" and in came another woman, "my Wife Mrs. Smith" -- (laughter) -- and soon through a whole lot of them, all "my wife Mrs. Smith;" and not one of these women came in as the happy wife or mother, or as the mistress of that home, but all slunk in with a debarred servile air, looking like tolerated slaves rather than anything else. One of them told me that she had six children, another that she had twelve, and another that she had fifteen -- (laughter) -- and half of all them were dead, and I looked at the other half, and when I saw the wretched, unhealthy creatures, I cried, "My God, the hand of death is on them too."


I went to the theatre. I went expecting to be disgusted, but I was more than that. There were women all around me, and I would see one man here and another there, and each bending over ten or fifteen women, and I was told they were his wives and I looked around and saw these women and their degradation, such a sense and feeling of shame and despair came over me that I cried, "Oh! God, let me die where I stand;" and then the second thought came, and I said, "Oh no, let me not die, for that would be cowardly indeed, but give me strength to stand and do battle against this."


I came out to Salt Lake City with the best men in the country -- men whom the country delights to honor and reverence -- and, as "We all knew we were coming to Salt Lake City, we naturally talked a great deal about it, and what do you think was the tenor of these men's conversation? Why, after I had listened for some time, I thought I should pray for deafness, or cotton to put in my ears. They thought Mormonism a fine institution; it must be a jolly place where a man can have a dozen or two of wives and yet be respectable. It must be jolly to live in a place where divorces can be had for five dollars, and where, if you get tired of your wife, you can tack on a pretty little Mormon and no one can say a word to you. Nice conversation for respectable men, and all of them married but two, and they were the best behaved of the lot. "Oh, it only a joke." Well, suppose it was a joke. Suppose a lot of respectable married women were to talk in the cars and say, "Oh, it's a fine institution, Mormonism. You can have a dozen husbands, and get divorced any time you want for five dollars. When you get tired of your husband you get rid of him, shove him to one side and get the best looking young Mormon you find." Now, what would people think who heard them speaking in that way, even if "it was all a joke?" Why, they would think them women who were lost to all sense of dignity and honor.

When I got to Salt Lake City they were serenading. It wasn't me they were doing it to -- (laughter) -- but they were serenading some of the big-wigs that had come along; and then those "respectable" men got out and made speeches. Such speeches! They didn't know I was listening to them, but we women hear a great deal more, and are sharp enough to be awake a great deal oftener, when anything is going on, than we get credit for. I was at my window listening to them, and there I heard one honorable Congressman and well-known Representative stand up and pledge himself, and pledge his companions, to do their utmost to support and care for the interests of, these people.


I went into the Tabernacle, and I expected to be disgusted there, too, and I was. -- There, seated in the midst of a lot of "elders" was a reverend gentleman, a well-known and much talked-of divine with a white necktie, the Rev. Thomas Todd, and while I was there, this most reverend gentleman stood up and he made a speech, and he told a little story in which, it he didn't directly illustrate it, at any rate gave the inference that Mormons were just as eligible to heaven as any one else. And all this was just a type of how the world outside, treat of Mormonism and gloss over its abuses.

I asked why, and simultaneously with the question came the answer and I saw why. In this second Sodom -- this Salt Lake City -- is sanctioned openly what is tolerated in San Francisco and New York. The idea is nothing more than this: that woman is man's property all over the world, his to hold and to keep, she to be humble and to serve, and he be indisputable lord and master. I stand here to say to you to-night, to you men who listen to me, that a woman is just as individual and responsible and capable of action for herself as a man. I stand here to enter my protest as a woman against such a blasphemy as this: "that a woman is made for a man" "that she is his property, goods and chattels" "that besides him she is nothing -- a myth." That is what is being thundered from every pulpit in every city, what every newspaper in the land says and every man. Woman is to abject herself, and debase herself, and humble herself, and lose all her individuality, and if she rebels society will only increase her misery. Men want to control in everything -- they want to be masters of all. They have always had the muscle and the force, and now they want to revive the old brutality, the old serfdom and slavery that characterizes barbarous and uncivilized people.

In Salt Lake City I went to the house of a Mormon elder. I was told beforehand he had two wives, and that they had both lived together some fifteen years, and were perfectly happy and contented -- they lived together in their house and were perfectly contented with their lot, and would not change it if they could. I was not a man. I did not believe a word of it, and so I went to see for myself. I went into their house, and it was a magnificent one. Here in San Francisco it would be a fine house, and there in Salt Lake it was a splendid one. Magnificent furniture, fine rooms, fine gardens, and numerous servants. I and my friends sat down in the parlor and in came one of this man's wives. She was a fine, good-looking, healthy English woman, who could not speak ten words of grammatical English to save her life. I talked freely to her; there was no hindrance to that. I asked her how long she had been married "Seventeen years" -- "Married here?" "No." "Married in England?" "No." "Where were you married, then?" "In St. Joseph." Her husband began to fidget, and sent her out to get a piece of gold, or quartz, or some thing of that kind. I understood it all. -- She came back and couldn't find it, of course. I knew that I tried to commence where we had broken off, and her husband immediately wanted something on the top of the house. When he got back again, I tried to commence again where we had left off, and he broke in, "Miss Dickinson came to eat strawberries and cream; now Maria, go off and see they are ready." I understood it all. Yes, every word of it. By and by in came another sad-looking but handsome woman. I looked at her; said I at once, "Madam, you are the second wife;" and so it turned out. She, also, was an English woman, and the two of them were the handsomest women I saw in Salt Lake. But she appeared sad and worn. There was no "joyous happiness of married life" about her. There was a piano in the room, and in came the little girl of the house, and at once the father said something about music, and was evidently very proud of his daughter's capabilities in that line. So I asked her to play, and she did and made a horrid din, and, under cover of the noise and din, I had my conversation with the wife. She had not understood their doctrines. I asked her: "Did you know when you married your husband that he could, if he liked, marry another woman?" "No." "Did he not tell you so at the time?" "No, he did not. Our missionaries and preachers when they go out never preach that." "So you knew nothing of it?" "Nothing at all." "But when you came here and saw it was so, were you not greatly disappointed and chagrined!" "No, I was not; I was sure my husband would never marry again." "And do you like that? do you like him to have more wives than one?" "Oh, yes, I do! I wish he had six or seven" I saw through it all in a minute. I understood the state of that woman's mind at once. But I was not surprised I looked blank and I went back on the old track. I commenced and questioned her about her English life, and I painted the picture of the little cottage at home, and the courtship, and at last the marriage to one whole-souled, honest husband; and knew they would live together, and how she would wait at the door of their home and watch for his coming in the evening; and I asked her if she could not be happy there. And she put her handsome hand to her lace and bowed her head and cried, "Oh, my God! couldn't I!" And then was it plain, it was easy to see, how that woman thought and felt.

Miss Dickinson's lecture was a very long one. She spoke for almost two hours, and the resume we have given above is not one-tenth of what she said. She gave a description of her tour to the Yosemite Valley, and commented very severely on the "ridiculous side-saddle mode of riding" that society had imposed on her sex, and said she knew what she was talking about. She had tried both ways and she could ride with ease in the masculine style. The side saddle style was very typical of the mode in which women go through the world; it is a one-sided style all through; one side worn out and one side cramped and dulled for want of use. She concluded her lecture at 10:10 o'clock amid loud applause.

Note 1: Miss Ann E. Dickinson's lecture at Piatt's Hall in San Francisco, on Sept. 5, 1869 was entitled "Whited Sepulchres," and the Chronicle reporter recorded her reference that night, to Great Salt Lake City being a "whitened sepulchre."



Vol. XXXVII.                   Sacramento, Tuesday, September 14, 1869.                   No. 5761.

SALT LAKE, September 12th. -- David and Alexander Smith returned from the Josephite Conference at Malade City, Idaho, and yesterday recommenced preaching against Brigham's authority and the orthodoxy of his Church. While at Brigham City, a Mormon town, they were watched by a secret police, and the names of parties conversing with them taken down. After leaving, the man they stopped with was reprimanded by a Mormon bishop.

Notes: (forthcoming)



Vol. XXXVIII.               Sacramento, Calif., Friday, November 11, 1869.               No. 5811.

AFTER THE MORMONS. -- The Corinne Reporter keeps up its lick on the Mormon question, notwithstanding the brutal assault on one of the editors recently. The last number contains an advertisement for three or four Mormon canvassers. We hear that Beadle, the editor, is out of danger.

Notes: (forthcoming)


Vol. XXVIII.                   San Francisco, Calif., Tuesday, November 16, 1869.                   No. ?

The Doom of Mormonism -- Brigham's
Confession -- A D___d Poor Religion that
Can't Stand One Railroad.

Samuel Bowles, the editor of the Springfield Republican, recently made a visit to Salt Lake City, and has written a letter to his paper giving an interesting account of the present condition of affairs among the Mormons, He visited Salt Lake in 1865; and this second trip enabled him to judge intelligently of the progress made there during the past four years.

The Pacific Railroad does not run direct to Salt Lake City, but there is to be a branch road from Ogden, on the main line in the valley, 40 miles distant. The railroad has destroyed such monopoly of the trade of the interior settlements as was formerly enjoyed by the city; but the city itself does not seem as yet much changed by it. The valley of Salt Lake is very fertile, and some land there, on which wheat had been grown for eighteen successive years, and for two years, without any manure, yielded this year 50 bushels of wheat to the acre.

The recent speech of Vice President Colfax created considerable excitement in the territory. He frankly told the Mormons the popular opinion of the nation on their institution of polygamy, and on the means by which they are seeking proselytes. Great feeling was manifested by the large audience, composed of about equal numbers of Mormons and Gentiles. There was only one fight on the occasion. Mr. Colfax spoke of Brigham Young's remark that Grant and Colfax were "gamblers and drunkards." One of the Mormons in the crowd said that Young had never said so; but a Jew Gentile, near by, answered that he heard the words himself. Consequently the Mormon attacked the Jew with his fists, and got badly damaged. His opponent was sent to jail for the night, and fined the next day by a Mormon magistrate.

After Mr. Colfax's speech, Porter Rockwell, the famous leader of the Danites, addressed the crowd. The Danites are the church assassins, and for many years this Rockwell has been employed to dispose of Mormon recusants by murder. This was his speech:
‘’I am going to write a book! I've heard the great men speak, and I know I can make a speech too. I know every one of you, and I'm going to show you up. (Attempts of the Mormons to put him down, and cheers and cries from the Gentiles of ‘Go on old fellow -- tell us the whole story.') I'm going to tell, let me alone, I say (to the Mormons) I'm going to tell. I never killed anybody that didn't want to be killed! I never murdered anybody that didn't want to be murdered! (Sensation among the Mormons, and loud cries from the Gentiles of ‘Go on, tell us all about it,‘) I tell you I'm going to write a book! I was born, I was born, I tell you, a great many years ago -- you bet your life. They tell you this is a beautiful city. So it is, but we might have made it a great deal more beautiful if it hadn't been for the d__d grasshoppers. (Laughter and loud cheers from the Gentiles.) I tell you I'm going to write a book, and I'm going to tell. You can't escape from me there. I know you every one. I can tell you by your backs, and you cannot escape me; you can never get away from me. (Cheers and cries from the Gentiles of 'Go on, tell us all,' but the Mormons succeed in pulling him down from the stand, and bear him off still struggling and protesting that he is going to tell.)
Brigham Young's policy in reference to trade has been to continue the Mormon business to Mormon merchants. This has proved temporarily successful. The principal Mormon traders have been forced to surrender their business to Mormon co-operative stores. All these establishments are forced to put up the sign. "Holiness to the Lord. Church Co-operation Store" or something similar. There is, however, one Gentile firm in Salt Like City which does an immense business and undersells the Mormons; but the faithful are, for the most part, afraid to buy there.

The persecution of the Gentiles has driven many of them to Corinne, a growing place on the Pacific Railroad at the head of the valley, 60 miles from Salt Lake. An effort will be made to establish the capital of me Territory there.

The Episcopalians form the principal Christian denomination in Utah, At Salt Lake City they have a church and school, both very successful.

The country is generally healthy; but Mr. Bowles says that lately "there has sprung up a great mortality among young children there, quite equal to that in the crowded cities of the East. The Mormons employ no doctors, or very rarely, trusting to the intelligence of the mothers, and to the laying on of hands by the bishops, to cure cases of sicknees."

Mr. Bowles thinks that intercourse between the Mormons and the rest of the world will destroy polygamy in Utah. The dynasty of Brigham Young is certain to die with him. The Pacific Railroad has borne to the saints of Salt Lake City the inevitable doom of their sacred institutions; and, as Mr. Bowles writes:

"Whether it was bravado or conceit that inspired Brigham Young to say that 'his was a d__n poor religion if it wouldn't stand one railroad.' If he lives five years more, he will have to accept the adverse judgment upon his religion, or change his mind as to the power of a railroad."

Note: See Stanley P. Hirshson's 1969 book, The Lion of the Lord, page 279, for more on Porter Rockwell's 1869 remarks.


Vol. XXVIII.                   San Francisco, Calif., Friday, December 3, 1869.                   No. ?

The  Mormon  Manifesto.

We have given a pretty full account of the differences which have arisen in the Mormon Church at Salt Lake, including the excommunication of Godbe, Kelsey, and others. It is evident that these differences have now become so radical that the Mormon community is destined for a time to be completely divided; The men to whom fellowship has been denied are not likely to be put down, or to be driven into, exile: They are men of standing and influence, and have taken account of the cost of opposing the despotism of Brigham Young.

The following extracts are made from a manifesto published in the Utah Magazine of November 27th:

For some years past we have felt that a great encroachment of power was being made by the ruling Priesthood of our Church, beyond that allowed by the spirit and genius of the Gospel. We have also perceived that a steady and constant decline was taking place in the manifestation of the spiritual gifts, as well as in the spirituality of our system as a whole, and that as a Church we were fast running into a state of the most complete materialism. We felt that the working out of our system was small and insignificant compared with the grandeur of the programme as announced by Joseph Smith. The broad and liberal system which, in the earnestness of our souls, we had embraced so many years ago, with its grand and universalian invitation to men of every creed and nation to come to Zion for a home in our midst, was being practically ignored, and in the stead thereof was being built up a wall of bitterniss and a hate between ourselves and the rest of the world The constant growth of such principles as these and the certainty that under such conditions Mormonism could never fulfil that great destiny of salvation to the world, for which we had prayed and labored, gave us great pain. But, feeling assured of the divinity of our system in its origin, and fearful least we should ignorantly oppose the will of God as manifested through his servants, we tried, from time to time, to close our eyes to the facts before us, and sought earnestly by every kind of argument to convince ourselves that we are wrong. We continued thus vainly striving to reconcile ourselves to the inconsistencies around us, until the facts forced themselves so overwhelmingly upon our minds, that we were driven from every stronghold and reluctantly compelled to admit the truth of these convictions.

We are also instructed to respect the legitimate exercise of President Young's authority, and that there might be no righteous cause against us, to sustain it until he should tread upon the last vestage of liberty, and attempt to abolish all rights of thought and speech within the Church.

This he has done. For daring mildly, and respectfully, to reason upon the inconsistencies of some of his propositions he has deprived us of our fellowship and standing in the Church, and thus with his own hand has dissolved our allegiance to him. He has declared that his will is supreme and omnipotent in the Church, and that it shall be unquestioningly obeyed; and that to oppose any of his measures shall be deemed apostacy and punished by excommunication.

Up to this moment we have started no organization, having hitherto had no authority to do so. As to the question whom God will raise up to lead this people, we will say, in the first place, that the Movement will never develop any one man in whom will be centred all the intelligence and wisdom of the people. In this sense there is no "Coming Man;" there are, however, MANY Coming Men. Light, Truth, Wisdom and Revelation will, and should be reflected by the whole body of the Church, as well as by its head. While there must, of necessity, be an Executive, or presiding head, man worship of every degree must pass away, and men learn to look with greater reverence to principles than to those who present them. As to whom this head will be, it is not our business to say, further than that God will produce the proper man in due time. It is sufficient for us to know that it will be neither of us. Of this great Movement -- far greater than ourselves -- we are but the forerunners. We are but as "the voice of one crying in the wilderness, ‘prepare ye the way of the Lord, make straight in the desert a highway for our God.'" Ours is a preparatory mission, and it is our work to arouse the people, and by reasoning, teaching and enlightenment, prepare them for a new order of things. We have no personal cause to establish. We do not pretend to be Seers, nor to possess any wonderful or marvelous gifts. We make no claims to any distinction further than that, in the providence of God, it has been our privilege to be made acquainted with some great truths which it is our duty to make known.

It may be asked by what right we presume to interfere in matters appertaining to the Presiding Priesthood of the Church. We reply: by the simple right that every man has to utter a truth -- the same right that the boy Samuel had to deliver his simple message to the Lord's servant, the Great Presiding High Priest of Israel. And, finally, by the right which the Heavens reserve to themselves, to speak whenever and by whomsoever they please.

As to how many of the present authorities, or leading men, will, or will not work into the new order of things, it is not our business here to inquire. This will depend entirely on the extent to which they suspend a hasty judgment, seek divine guidance, and lay themselves open to the reception of light. To the extent to which they, or any other persons, will lay aside prejudice, and place themselves at the feet of the Truth, determined to accept any principle, however strange or new, which their judgments shall endorse and which God shall bear witness to, God in their whole beings, intellectually and spiritually, shall bear witness that light has come and that a divine influence accompanies the Movement The words, the voice, and the spirit of Jesus shall be felt in it, speaking to the hearts of the yearning souls of the children of Zion.

On the subject of funds it will be understood that the Church was not instituted as a machine for raising money, and that all wealth which the Church cannot obtain without oppressing its people it will be better without. It will be taught that God has no special object in requiring Tithing, only so far as it tends to the promulgation of truth, the relief of the poor, or the promotion of public improvements. The doctrine will be that Tithing was instituted for man and not man for the Tithing. The Movement will also maintain that the Church's funds are the people's property, and should be regularly accounted for to them; and, further, that the control thereof should belong to the Presiding Bishop, acting under a Board of Trustees, elected by the people, and not to the Presidency of the Church, whose minds should he left free to attend to higher duties. Tithing will consist of a tenth of one's increase, or, a tenth of all clear profits, obtained over and above the amount possessed the previous year. Or, in other words, Tithing should be a tenth of the interest (or gain) obtained by labor or means, or both, annually, and not a tenth of one's entire labor, or, the results of labor, as at present understood and enforced. Thus throwing the weight of Tithing mainly on the rich, and lightening the burdens of the poor.

We now submit our case to the public. To the intelligent mind, God is seen in all that is natural, simple, and heavenly in its character. What amount of light and truth we possess, this announcement, and our past and future articles in the Magazine will best show -- and each must decide for himself. We exhort all to be calm and judge dispassionately, and look for light to its great fountain, and a testimony will spring up in their minds that God is moving for the blessing and redemption of His people.

We shall seek to take that course which will give no cause for reproach. But all may make up their minds to this fact, that no course we can take will be allowed to be right by such as are interested in silencing our voices. If we speak boldly and bluntly, we shall be charged with being defiant and malicious. If we speak mildly and kindly, we shall be said to be hypocritical. If we reason, we shall be guilty of sophistry -- we shall be wrong anyway. A tree, however, is known by its fruits, and an impure fountain will not send forth pure water, and, trusting in God, we shall fearlessly await the trial.

And now let us say, a Revolution is at our doors; not one of bloodshed or strife; but a peaceful revolu-tion of ideas. An intellectual battle has to be fought, and Truth will prevail, but Moderation and Kindness must be the battle cry. The object of the movement will be that a more Heavenly Zion maybe established, the spirit of Jesus must, therefore, govern all, or our great object will be defeated. Insults, taunts, ridicule and false accusations will, of course, prevail, but they must not be on our side. Let us dispel darkness with light, harshness with kindness, and move calmly on. And, as sure as to-morrow's sun will rise, the light will break, the truth will go forth in its majesty, and thousands of voices will soon echo our testimony.
E. L. T. HARRISON,        
W. S. GODBE.        

The parties who head the liberal cause in Utah propose to issue a new paper to be called The Mormon Tribune, publishing the same every Saturday at Salt Lake City. The Tribune will aim to break down bigotry and fanaticism, and to foster ideas in harmony with the spirit of the age.

Notes: (forthcoming)



Vol. XXXVIII.                     Sacramento, Calif., Thursday, March 17, 1870.                     No. 5919.

THE PRESIDENT AND THE CULLOM BILL. -- A private letter from J. H. Beadle, who has been so long identified with the "Gentile" press of Utah, is published in the Utah Reporter, at Corinne. Beadle has been in Washington, giving special attention to the various anti-Polygamy bills before Congress. After speaking of his interviews with the Senate Committee on Territories and its semi-favorable views of the Cullom bill, he speaks of the President's position as follows: "The President has promised to thoroughly execute whatever bill is passed. I talked with Shaffer last night (February 12th): The President had just promised to fully sustain him, but thought it would t ake 10,000 men. Shaffer says be needs but a few hundred, if he can have arms and authority to call for volunteers at Corinne and from Idaho, etc. But there is one difficulty yet. The Senate Committee tell me there are four important bills now before the Senate, which will occupy at least one week each; so this one cannot be reached till about March 20th."

Notes: (forthcoming)



Vol. XXXIX.                 Sacramento, Calif., Saturday, April 2, 1870.                 No. 5933.



J. H. Bradley, late of Utah, who is a Gentile, and like most of the non-Mormon population of that Territory, very violent against Young and his fellow fanatics, writes in the Cincinnati Commercial, in answer to a screed from Don Piatt:

The Commercial of March 10th has reached me. I have perused with some interest the "complimentary" of myself from the pen of the Mac-a-Cheek Chieftain, and desire brief space to notice it. It is well done and the sarcasm will pass; but my interest was greatly lessened by the fact that I had heard all the arguments before; sometimes from Mormon speakers and papers, and more lately from Wm. Hooper, Mormon delegate in Congress. I recognized Hooper's statement of facts readily, but Piatt has got it up in much better style than Hooper could have done. It is a difficult literary feat to sneeringly describe and artistically apologize for the deliberate murder in cold blood of a hundred and forty men, women and children, and make a humorous article out of it. Hooper, though considered a talented man in Utah, was not quite equal to it; but the Chieftain has made it quite a success.

It is almost as good as the joke about Mrs. Surratt's bones, or his exquisite irony in regard to "the fragrance from the grave of Butler's brother." This sort of mortuary humor should be cultivated; it would impart a ghastly cheerfulness to journalism, like the musical rattle from the bones of a gibbeted skeleton. But to the facts, stripped of all its rhetorical flourish and figures, its "bucolics," "pastorals," "pronunciamentos" and familiar hints on drunkenness and prostitution, and boiled down to legal limits, the article consists of two distinct charges against me, and one against John Cradlebaugh. Hooper and Piatt are welcome to all they can make out of the Judge. I purpose to show that they are sadly in error in regard to my statements. The Chieftain (or rather Hooper) rests the case on two charges: 1. That I have misrepresented the evidence on the Mountain Meadow massacre; and 2. That I falsely accused Brigham Young and the heads of the Mormon Church of inciting to this crime.

After stating, by implication, that the crime is of little consequence, as it was committed thirteen years ago, Piatt says: "In the contest that came off in the House two years since, between Hooper and McGroarty for the delegateship, the facts, as near as they could be brought out, were spread before the country. A report made by an officer of the Interior was produced, and from it I learn that a large party of emigrants had trouble with the Indians. Lo asserted that he had begged these emigrants to permit him to feast upon an ox that had died in their camp. They gave permission, but not until the body had been well poisoned, so that Lo suffered great mortality after the feast. I doubt this horrible assertion, but the Indians fully believed, went after the emigrants -- and the massacre was the result."

The report he speaks of is that of General Carleton. published in the Hooper-McGroarty report, Fortieth Congress, report No. 79. Now, I hate to accuse Hooper and the Chieftain of deliberate misrepresentation; but that report is open to inspection -- a copy of it lies before me -- and there is not one word or hint in the evidence, either of the Mormons or Indians, about an ox having been poisoned not a particle of proof to support such a charge no allusion to it whatever.

Comment is unnecessary. I am sorry the Chief allowed Hooper to "sell him" so completely on this point. But nearly two years after the massacre, and during General Carleton's investigation, Jacob Hamlin and other resident Mormons did make this charge: "That the company had poisoned a spring at Corn creek, near Fillmore; that eighteen head of cattle had died from drinking the water; that six Indians had been poisoned by eating the flesh of those cattle, and that one or two of these Indians had died." [See Carleton's report] This charge was so astounding that Deputy United States Marshall Rodgers went to investigate it, found no legal proof of it whatever, examined the spring, and he and his companions testify "that it ran with such force and volume a barrel of arsenic would not have poisoned it."

This is the nearest approach to such a charge. And when those making the charge were confronted with these facts and told that the charge could not be true, what was their answer. That "the emigrants were not fit to live; they were impudent to people on the road; robbed their hen-roosts and gardens, and were insulting to the Church; called their oxen Brigham Young, Heber Kimball, etc., and were a rough, ugly set that ought to have been killed any way." [Carleton's report.] Be it remembered, too, that even this flimsy pretext as to the spring rests upon the evidence of two or three men, more than suspected of complicity with the crime. But Hooper cannot altogether deny "that some renegade whites took part in it." Very well; allow me to ask what white men only could have taken part in it? Who were the only white settlers in that region?

If Hooper and Piatt deny that Mormon Bishops, Elders and laymen were engaged in that affair, they deny more than the Mormons in that section do. The latter freely acknowledge that at least forty white men "were engaged in it, and only claim that they were not good Mormons, but in a spirit of the devil." If the Chief is still skeptical, I can refer him to a saloon keeper in the town of Beaver, who confesses his complicity; to one Spencer, formerly a school teacher in St. George, and we have pretty creditable reports of others in California. I might refer him to the family of John D.Lee, the principal leader, and the families of other dignitaries,"for this thing was not done in a corner."

I have not space for all the evidence, and set forth briefly the most salient points:

1. The testimony of Jackson, Chief of the Pah Utes, who was present with his band and states the number of Mormons engaged at sixty; and the evidence of Tonche, another chief of that tribe.

2. The testimony of a Mormon who was (as he claimed) forced into the affair, who took refuge at Camp Floyd, and went thence to California.

3. The testimony of a number of apostate Mormons from Cedar City and Harmony, who came to Judge Cradlebaugh by night to give their evidence, and promised their statement in open Court it they could have military protection in leaving the country.

4. The statement of three children, who were old enough to remember all the incidents of the massacre and corroborate, in every important particular, the statement of the Indians and of the people of Cedar City. The close agreement of these three accounts, and varying and contradictory accounts of the accused.

5. The children and property of the emigrants found in possession of the Mormons, and that possession traced back to within a few days of the massacre.

6. The important fact that not enough of the Indians of that part of the Basin could be got together to attack a train of fifty armed men. The Uintahs, of Eastern Utah, mountain men, are warlike; but the Utes of the south are feeble and cowardly. Ten Americans, well armed, would not be molested by a thousand of them.

7. In addition to the above, the entire affair was again investigated by John Forney, Superintendent of Indian Affairs for Utah, in 1860. The full evidence was put on file, and I can only extract his own conclusion from his report for September, 1859:
"Mormons have been accused of aiding the Indians in the commission of this crime. I commenced my inquiries without prejudice or selfish motive, and with the hope that, in the progress of my inquiries, facts would enable me to exculpate all white men from any participation in this tragedy, and saddle the guilt exclusively upon Indians; but, unfortunately, every step in my inquiries satisfied me that the Indians had acted only a secondary part."

" * * * White men were present and directed the Indians. John D. Lee of Harmony told me in his own house last April, in presence of two persons, that he was present three successive days during the fight, and was present during the fatal day."

In answer to an inquiry of the Commissioner, Forney sent the following:

Superintendent's Office, Utah, }  
Salt Lake City, September 22, 1869. }  
A. B. Greenwood, Commissioner of Indian Affairs. Washington (D. C.) -- Sir: Your letter dated July 2d, in which you request me to ascertain the names of white men, if any, implicated in the Mountain Meadow massacre, has reached me.

I gave several months ago to the Attorney General and several of the United States Judges the names of those who I believe were not only implicated, but the hell-deserving scoundrels who concocted and brought to a successful termination the whole affair.

The following are the names of the persons the most guilty: Isaac T. Haight, Cedar City, President of several settlements; Bishop Smith, Cedar City; John D. Lee, Harmony; John M. Higby, Cedar city; Bishop Davis, David Tullis and ira Hatch, Santa Clara. These were the cause of the massacre, aided by others. It is to be regretted that nothing has yet been accomplished toward bringing these murderers to justice. I remain your obedient servant,
                                          John W. Forney.

I can only allude to this testimony, and point out where it may be found; but taken together, it forms an unbroken chain of evidence, which cannot be controverted. If this case is not fully proved, no criminal case can be proved by human testimony.

Second -- I did not accuse Brigham Young of planning or ordering the massacre. For the honor of humanity I hope he did not. But I now do say that there are many damning proofs which point directly to him, and which have never been explained. About the time that the train passed through Salt Lake City he preached a sermon inciting to hostility, in which he stated that "up to this time the Governor and Indian Agent had protected the emigrants passing through Territory, but now he would turn the Indians loose upon them." If this was not a plain declaration thai the emigrants might be killed, what did it mean? There are many other strong proofs. The evidence of Mormons and Indians engaged in the affair; the failure of Brigham to give any account of it whatever, in his next report as Indian Agent; the silence of his organ, the Church paper, on the subject, for many months after it was known in Salt Lake City; the fact that John D. Lee is his son by Mormon "adoption," and has never been punished; the testimony of young Mormons, who escaped from Harmony to California, and, more than all else, the overwhelming certainty that no undertaking of great importance is ever entered upon in Utah without the advice and consent of Brigham Young. Against these proof, the Mormons aver that Bishops Haight and Lee forged the order which they showed to their Indian and Mormon allies, and that Brigham had sent an order for them to permit the emigrants to pass on.

Notes: (forthcoming)


Vol. XXXI.                           San Francisco, Friday, October 21, 1870.                          No. 12.


A correspondent of a Utah Gentile paper has interviewed Martin Harris, who saw the angel give to Joe Smith the golden plates of the Book of Mormon. He says: "Martin Harris is as sincere as any lunatic in Bedlam. He knows he saw the angel, as clearly as Potter Christ knows himself to be the 'Messenger of the New Covenant;' as surely as the conventional mad woman of daily experience knows she is the rightful heir to the throne of Victoria; as definitely and positively as the incurable hypochondriac knows he has a live snake in his stomach. The matter is beyond mere belief or reason; they know it, by interior knowledge -- 'by the spirit.'"

Note 1: This same notice evidently was reprinted in the Bulletin of Oct. 22nd. Unfortunately, neither printing provides the name of the "Utah Gentile paper." Probably it was an early October issue of the Corinne Utah Weekly Reporter.

Note 2: Martin Harris' relocation from Ohio to Utah was briefly documented in the Des Moines Iowa State Register of Aug. 16, 1870, as well as the Deseret News of Aug. 24, 1870.

Note 3: In 1878, the Salt Lake Tribune accused the late Martin Harris of having "in Salt Lake City in the year 1870" told "more than one person, that the 'story of the stone box being found in the hill,' was a fiction, and there were a good many more fictions connected with it." Perhaps the Tribune writer was providing a true recollection of some of Martin's 1870 statements -- but, if so, the Tribune's account does not match well with other, better known contemporary reporting.



Vol. II.                     Los Angeles, Calif., Saturday, October 7, 1871.                     No. ?


The late telegraphic dispatches inform us that the abomination known all over the civilized world, the center of which, at the present time, is Salt Lake City, is about to receive the attention of the United States Government. The history of this so-called religion is a sad commentary upon the weakness and credulity of human nature, as well as of the base, selfish and sensual ends the leaders and high priests of this flimsy delusion had in view, and have always maintained to the present time. About forty or fifty years since, in a small country village called Palmyra, in the State of New York, Joseph Smith -- the original head of the Mormon Church -- laid the foundation of this now wide-spread delusion, which numbers its converts from all nations of the civilized world. After becoming the resort and refuge of horse-thieves and robbers from, all the Northwestern States, the city of Nauvoo became too obnoxious to the surrounding country, and the Saints, they called themselves, were obliged, to flee to new, fresh pastures. Salt Lake and the surrounding country offered the necessary inducements, and the Mormons finally made an exodus from Illinois, and settled at Salt Lake. Here, for a long time, undisturbed by the proximity of neighbors, they soon found themselves in a self-sustaining situation, and emigration to the gold fields of California brought money in abundance, and a market for their products at their own door. The experience of the early emigrants across the plains soon taught them that dishonesty and crime, were protected by the Mormon power, when committed by their own people, and no redress was obtainable from the so-called authorities, who acted on the principle that to rob a Gentile was to serve God.

Then came the Utah war, so-called, and about the time a considerable body of United States troops reached Salt Lake, all warlike demonstrations ceased on the part of the Mormons. A fine market for the surplus produce, at enormous prices, and all the competition that dishonest quartermasters and crafty knaves, such as Young is, was perpetrated. The government was swindled out of millions, and the end was accomplished which Young had designed. Railroads, the great annihilators of space, the equalizers of population, and the iron band which is to bind and hold the United States in unity for time to come, is at last to solve the Mormon problem. The great High Priest of Mormonism was arrested on the 2d of this month, upon an indictment of the Grand Jury, by United States Marshal, Patrick. The penalty for the offense charged is severe, and will be enforced by Gov. Woods, who has United States troops, to aid him, in case of resistance. Had Gov. Shaeffer lived, this step would have been taken by him; but the crisis has now arrived when a so-called religion, which has for its end the gratification of the lowest passions of our race, as evinced by the polygamy base on which it rests. The almost supreme, dictatorship in all things by the head-devil, Brigham Young, and the fact that ders have been committed, and the perpetrators escaped -- because they were Mormons -- and robberies innumerable, for the same reasons -- that the robbed were Gentiles.

The laws of the United States and its officers have been openly set at defiance from the first, and the only instance which is an exception, was the raising of the Mormon Battalion, for which full and ample credit has been given. But the day is at hand when the modern Babylon shall fall, and the reign of wrong, of outrage, shall cease, any the debauched and sensual leaders shall no longer claim their mission as from God, and find credulous fools to believe them.

Notes: (forthcoming)


Vol. XXXV.                   San Francisco, Calif., Friday, June 14, 1872.                   No. 59.

Mormon  Doctrine  of  Human  Sacrifices.

The Salt Lake Tribune has received from T. H. B. Stenhouse advance sheets of his book on Mormonism, and gives extracts on the subject of "human sacrifice," one of the peculiar doctrines once preached by Brigham Young and his hugh priests, but now ignored. Brigham's plans could not be fully carried out by his "avenging angels," the Danites, who were bound to put his enemies out of the way; he wanted to reach a class of Mormons for whose murder there was no reasonable excuse. He therefore proclaimed that he had received a revelation that sinners might escape everlasting torture in the life to come by voluntarily offering themselves as a sacrifice to appease the wrath of an angry God. He declared the doctrine to be founded on scripture, and in harmony with the fundamental principles of the Christian faith. Jedediah Grant, Brigham's High Counsellor, first preached the doctrine, and was followed by Brigham in the Tabernacle, September 21st, 1856, the sermons being published in the Deseret News of October 1st, 1856. Stenhouse's book will undoubtedly make known to the world many facts heretofore confined to the Mormons themselves, but this particular doctrine was freely ventilated in "The Mormon Prophet," by Mrs. C. V. Waite, published six years ago. The same extracts given by Stenhouse from Brigham's sermon we find in Mrs. Waite's book, and give them here, including a portion omitted by the Tribune. Jedediah Grant, in his sermon expounding the doctrine, said: "You who have committed sins that cannot be forgiven through baptism, let your blood be shed, and let the smoke ascend, that the incense thereof may come up before God as an atonement for your sins, and that the sinners in Zion may be afraid." He then affectionately advised certain ones to go to President Brigham and ask him to appoint executioners to shed their blood in some place that Brigham might select. So far as known, those that Brigham was most anxious to get hold of never volunteered to sacrifice themselves, so the doctrine had no practical effect, the Prophet dismissing all other self-sacrificing devotees with the assurance that they were not the ones who had committed the mortal sin. Here is the doctrine, as Brigham himself expounded it:
There are sins that men commit for which they cannot get forgiveness in this world or in that which is to come; and if they had their eyes open to their true condition, they would be perfectly willing to have their blood spilled upon the ground, that the smoke thereof might ascend to heaven as an offering for their sins, and the smoking incense would atone for their sins; whereas, if such is not the case, they will stick to them and remain upon them in the spirit world. I know, when you hear my brethren telling about cutting people off from the earth, that you consider it strong doctrine; but it is to save them, not to destroy them. * * * I will say further, I have had men come to me and offer their lives to atone for their sins. It is true that the blood of the Son of God was shed for sins through the fall, and those committed by men; yet men can commit sins which it can never remit. As it was in ancient days, so it is in our day; and though the principles are taught publicly from this stand, still the people do not understand them; yet the law is precisely the same. There are sins that can be atoned for by an offering upon an altar, as in ancient days; and there are sins that the blood of a lamb, a calf, or of turtle doves, can not remit, but they must be atoned for by the blood of the man. That is the reason why men talk to you as they do from this stand; they understand the doctrine and throw out a few words about it. You have been taught that doctrine, but you do not understand it.
The Tribune is of the opinion that men who upheld such a detestable doctrine as this are not fit to govern, and that Utah, as long as it is under the rule of the Mormon Priesthood, is not worthy a place in the Union as an independent State.

Note: See also "Human Sacrifices" in the Salt Lake Tribune of March 30, 1876.


Vol. XXXV.                           San Francisco, Friday, Sept. 20, 1872.                          No. 142.

U T A H.

An Unfounded Report of a Fight with Indians --
The Mormons and the Mountain Meadow Massacre

Salt Lake, September 19th. -- A report from Washington of a fight with Indians near Beaver, and the consequent interruption of the Wheeler expedition, is without foundation...

The Mormon papers are still excited over the disclosures with regard to the Mountain Meadow massacre. The News to-night says the animus, charging the Mormon authorities with this crime, is despicable...

Note: The Bulletin evidently missed the AP newswire release of the Klingensmith affidavit earlier in the month, so perhaps the paper's readers were somewhat confused by its references to that document (made out on Lincoln Co., Nevada on April 10, 1871, but held back from public view until the 15th anniversary of the Mountain Meadows tragedy). The Massachisetts Lowell Daily Citizen and News had some advance notice of that affidavit -- in its issue for April 18, 1872, it reported, in passing: "The miners in the southern portion of Utah are forming secret organizations to oppose the secret influence of the Mormons, among other objects to bring to justice the perpetrators of the Mountain Meadow massacre." Lincoln county lies on the eastern border of Utah, immediately adjacent to Iron and Washington counties, where the events associated with the 1857 massacre transpired. Perhaps "the miners" mentioned in this news item were mostly Utahns who had crossed over the Nevada border to work the mines near Pioche. That is where ex-Bishop Klingensmith made out his 1871 affidavit.


Vol. XXXV.                           San Francisco, Tues., Sept. 24, 1872.                          No. 145.

U T A H.

Lecture against Polygamy -- Mountain Meadow Massacre...

Salt Lake, September 23d. -- Rev. Norman Mcleod lectured last night against polygamy to an immense audience, the same gentleman lectures Wednesday night; subject "Brigham unmasked."

The Mountain Meadow massacre particulars are still the exciting topic. The Gentile press do not hold the Mormon people as a community responsible, but their leaders. Affidavits corroborating Bishop Smith's statement are being obtained. There is no doubt as to where the guilt of this horrible butchery belongs....

Notes: (forthcoming)



Vol. ?                             Sacramento, Tuesday, Sept. 24, 1872.                             No. ?


Story of the Massacre by an Eye Witness -- The Affidavit of
Philip K. Smith -- The Mormons Charged with the Burchery.

SALT LAKE CITY, Sept. 13, 1872. -- The following is the affidavit in full by one of the least guilty among the participants in the affair, showing conclusively that the terrible Mountain Meadows massacre was the act of Mormon authorities. It will be remembered that a large company of emigrants on their way to California was known to have been killed, with the exception of the small children. When their massacre was discovered, the Mormons set afloat the story that they had perished by the hands of the Indians; but from time to time circumstantial evidence has appeared indicating that they were murdered in cold blood by the Mormons, in revenge for previous outrages upon the latter perpetrated in Illinois and Missouri. A competent witness now states, under oath, that the Mormon militia attacked the emigrants, and, after a fight of several days without result, sent in a flag of truce, offering them protection if they would lay down their arms. These terms being complied with, the entire party was butchered by their captors.


(view original publication of this statement)

Notes: (forthcoming)


Vol. XXXV.                           San Francisco, Thurs., Sept. 26, 1872.                          No. 147.

U T A H.

Further Corroboration on the Mountain Meadow Massacre...

Salt Lake City, September 25th. -- Affidavits have been taken to-day on the Mountain Meadow Massacre, fully corroborating the testimony of Bishop Smith and giving further details, showing still more positively the guilt of the Mormon leaders. Testimony is also being obtained proving the identity of the assassins of Dr. Robinson....

Mrs Stenhouse, wife of a former Mormon elder and authoress of the expose of polygamy in Utah, is preparing to deliver a series of lectures in Eastern cities on Mormonism....

Note: Evidently the April, 1871 disclosures by ex-Bishop Philip Klingensmith was instrumental in convincing other witnesses to Mountain Meadows massacre events to come forth with their own certified testimony. See the 1875 booklet, The Lee Trial!, for details.


Vol. XXXV.                           San Francisco, Fri., Sept. 27, 1872.                          No. 148.

U T A H.

Indian Murder -- News from the Wheeler Expedition --
Corroboration of Smith on the Mountain Meadow Atrocity...

Salt Lake City, September 26th. -- A dispatch to Mayor Wells to-day from Spring City says: "The Indians were upon us this morning, and a man was shot dead while driving a load of lumber, and his little son badly wounded."

The Wheeler Expedition rendezvoused at Beaver on the 22d inst. They report everything favorable, and no trouble whatever with the Indians.

A correspondent of the Pioche Record indorses Philip K. Smith, formerly Bishop of the Mormon Church, and says he is ready to return to Utah and give testimony in person relative to the Mountain Meadow atrocity.

Notes: (forthcoming)


Vol. XXXVI.                           San Francisco, Wed., Nov. 27, 1872.                          No. 44.


Lecture by the Rev. Norman McLeod -- An Interesting Discourse.

The Rev. Norman McLeod, pastor of the Congregational Church at Great Salt Lake City, who is so uncomfortable a thorn in the side of Brigham Young, lectured before an audience of about one hundred ladies and gentlemen at Howard Presbyterian Church last night. Dr. McLeod is in the prime of life, apparently; his address is pleasing, his style earnest and his diction good... By request, the speaker briefly recited the blood curdling horror of


The party of emigrants who met their awful fate in that butchery were 140 or 150 in number. They started from Missouri in September [sic], 1857, and were passing through Southern Utah, en route to California. They were well armed and provisioned, had excellent wagons, fine horses and cattle, and were very intelligent and respectable people. The train was the wealthiest that ever started across the plains. While encamped in the Mountain Meadows, they were furiously attacked by mean disguised as Indians. Their long rifles kept off the attacking party for three days. Reinforcements came to their enemies but still the Spartan band stood firm. They sunk their wagon wheels in trenches so that the bodies rested on the ground, thus securing shelder behind which they could fight. At least they were thrown off their guard by a flag of truce, and having laid down their arms under promise of honorable treatment, were mercilessly slaughtered -- men, women and children -- in cold blood, the women being devoted to a double assassination! The men who committed this atrocious butchery were Mormons, led on by Mormon bishops, one of whom was a Federal officer, and Indian Agent. Some of the smallest of the children were spared, but one of them only for a short time. She was a little girl ten years old -- too old, alas, to live. A Mormon Council sat in judgment on her fate -- she was doomed. A strong man executed the judgment; he seized the tender child , threw her down, and with his knee on her breast and his hand in her hair, severed with a knife her head from her body. The lecturer said he received this account from one who had been high in authority on the Mormon Church. Tell me not such crimes can be covered up! Never will I cease to expose and denounce the authors! Never would I stop calling for their punishment, though Brigham Young had the power, as he has the will, to damn me.

The rude monuments raised by the United States soldiers over the remains of the victims of the massacre were torn down, and their dust again scattered abroad, that Brigham's prophecy might be fulfilled: "The bones of the Gentiles shall bleach in the wastes!"...

Note: See the Oct. and Nov. issues of the 1872 Salt Lake Tribune for more on Rev. McLeod's lectures.


Evening [     ] Bulletin.

Vol. XXXIX.                                 San Francisco, Tues., Nov. 17, 1874.                                 No. 35.


Something about an Almost Forgotten Crime.

John D. Lee's Dreadful Secret --
Does he Tell All he Knows?

For several weeks the telegraphic dispatches from Salt Lake City and other points in Utah Territory have contained allusions to the Mountain Meadows massacre, and only a few days since it was announced that John D. Lee had been arrested and that he would in due time tell all. Whether he will do so remains to be seen, but the writer ventures to predict that he never will tell all, for if he did, his auditors would become so outraged by the confession that they would tear him limb from limb. Having resided during the years [1858-9] among the Mormons, and, while in the discharge of duties, traveled into almost every settlement, I was brought in constant communication with all classes, at a time when the Mountain Meadows massacre was a tragedy of recent occurrence; and also, having been one of the Grand Jury who investigated the massacre in the town of Fillmore in 1859, I feel that I can furnish the public with an account of this dreadful tragedy which, while it will read like a page from the "Pirate's Own Book," will contain nothing but what I believe to be true, for God knows that the real sins of the Mormon people are heavy enough without their being held accountable for imaginary offenses.


The scene of the horrible massacre at the Mountain Meadows is situated about three hundred and fifty miles west of south from Great SAlt Lake City, on the old emigrant route leading to Los Angeles, California. In the spring of 1859, Judge John Cradlebaugh, who at that time was the Federal Judge of the district in which the Mountain Meadows was located, determined to make an effort to, if possible, expose the persons engaged in the massacre. The writer was fortunate enough to obtain permission to accompany Judge C.   General Johnson, who afterward went into the Confederate army and was killed at the battle of Shiloh, was in command of the troops in Utah at the time, and sent a detachment of troops with Judge Cradlebaugh. The command went as far south as the Santa Clara -- a clear, bright and rapid river, some twenty-five miles beyond the Mountain Meadows, where it camped and remained about ten days.


During our stay there Judge Cradlebaugh was visited by the Indian chiefs of that section, who gave him their version of the massacre. They admitted that a portion of thei men were engaged in the massacre, but were not there when the attack commenced. One of them told Judge Cradlebaugh, in the presence of the writer and several others, that after the attack had been made a white man came to their camp with a piece of paper, which, he said Brigham Young had sent, that directed them to go and help to whip the emigrants. A portion of the band went, but, said the old liar, they did not assist in the fight. He gave, as a reason, that the emigrants had long guns and were remarkably accurate marksmen. He said that his brother (the chief's name was Jackson) was shot in the hip while running across the meadow at a distance of two hundred yards from the corral where the emigrants were. He said the Mormons were all painted to look like Indians. This chief said the Indians got a part of the clothing taken from the train, but that the Mormons took all the guns, horses, cattle and wagons. He gave the names of John D. Lee, President Haight and Bishop Higbee as the big captains. It might be proper here to remark that the Indians in the southern part of the Territory of Utah are not numerous, and are a very low, cowardly set, very few of them being armed with guns. They are not formidable, and it was the general impression of those forming Judge Cradlebaugh's party, that all the Indians in the southern part of the Territory would, under no circumstances, carry on a fight against ten white men.


From our camp, on the Santa Clara, we again went back to the Mountain Meadows, camping near where the massacre had occurred. The meadow is about five miles in length and one in width, running to quite a narrow point at the south-west end. It is the divide between the waters that flow into the Great Basin and those emptying into the Colorado river. A very large spring rises in the south end of the narrow part. It was on the north side of this spring the emigrants were encamped. The bank rises from the spring eight or ten feet, then extends off to the north about two hundred yards, on a level. A range of hills is there reached, rising perhaps fifty or sixty feet. Back of this range is quite a valley, which extends down until it has an outlet, three or four hundred yards below the spring, into the main meadow.


The company was composed of about thirty families, and one hundred and thirty to one hundred and forty persons, principally from Johnson county, Arkansas. It is generally conceded that the company was abundantly supplied with traveling and extra horses, cattle, etc. They had thirty good wagons, and about sixty mules and horses, and six hundred head of cattle -- some of the cattle blooded stock. The emigrants arrived in Salt Lake Valley in the latter part of July, and traveled south, stopping for several days at Provo City, Corn Creek, Fillmore and Sevier river. The train reached the Mountain Meadows on the second or third of September, 1857, and halted, determining to remain until the following Monday, on which day the attack was made upon them.


The first attack was made by going down the ravine we have already described, then following up the bed of the spring to near it, then at daylight firing upon the men around the camp-fires, in which attack ten or twelve of the emigrants were killed or wounded, the stock of the emigrants having been previously driven behind the hill and up the ravine. The emigrants soon got in condition to repel the attack, shoved their wagons together, sunk the wheels in the earth and threw up quite an intrenchment. The fighting afterward continued as a siege, the assailants occupying the hill, and firing at any of the emigrants that exposed themselves, having a barricade of stones along the crest of a hill as a protection. The siege was continued for five days, the besiegers appearing in the garb of Indians. The Mormons and Indians, seeing that they could not capture the train without making some sacrifices of life on their part, and getting weary of the fight, resolved to accomplish by strategy what they were not able to do by force. The fight had been going on for five days, and no aid was received from any quarter, although the family of Jacob Hamlin, the Indian agent of the United States, and a Mormon, was living at the upper end of the valley, and within hearing of the reports of the guns; and the town of Cedar City, with from five hundred to eight hundred inhabitants, was not more than twenty-five miles away.

Who can imagine the feelings of these men, women and children, surrounded, as they supposed themselves to be, by savages. Fathers and mothers only can judge what they must have been. Far off in the Rocky Mountains, without transportation -- for their cattle, horses and mules had been run off -- not knowing what their fate was to be, we can but poorly realize the gloom that pervaded the camp.


A wagon is descried, far up the meadows. Upon its nearer approach it is observed to contain armed men. See! now they raise a white flag! All is joy in the beseigned encampment. A general shout is raised. Spartan mothers, who for days had fought like tigers for their children, and encouraged their husbands by smiles and words of good cheer, now clasped their little ones to their bosoms and cried aloud; shedding tears of joyous gladness. A little child dressed in white is placed in an opening of the corral in response to the white flag hoisted by the approaching party. The wagon draws nearer -- the occupants are welcomed into the corral.

This wagon contained President Haight, Bishop John D. Lee, among others of the Mormon church. They professed to be on good terms with the Indians, and represented the Indians as being very mad. They also proposed to intercede, and settle the matter with the Indians. After several hours of parley, they, having apparently visited the Indians, they gave the ultimatum of the savages, which was that the emigrants should march out of their camp, leaving everything behind them, even their guns. It was promised by the Mormon bishops that they would bring a force and guard the emigrants back to the settlements.


The terms were agreed to; the emigrants being desirous of saving the lives of their families. The Mormons retired and subsequently appeared at the corral with thirty or forty armed men. The emigrants were marched out, the women and children in front and the men behind, the Mormon guard being in the rear. When they had marched in this way about a mile, at a given signal, the slaughter commenced. The men were most all shot down at the first fire from the guard. Two only escaped, who fled to the desert, and were followed 150 miles before they were overtaken and slaughtered.

The women and children ran on two or three hundred yards further, when they were overtaken, and, with the aid of the Indians, they were butchered in a most cruel manner. Seventeen only of the small children were saved, the eldest being about seven years. Thus, on the 10th day of September, 1857, was consummated one of the most cruel, cowardly, and bloody murders known in our history.

Upon the way from the meadows, a young Indian pointed out to our party the place where the Mormons painted and disguised themselves. Leaving the Meadows, Judge Cradlebaugh, accompanies by a Deputy United States Marshal, proceeded to Cedar City, where he proposed to hold an examining court. He applied to the commander of the United States forces for a squad of soldiers to protect witnesses and to assist the Deputy United States Marshal in Making arrests. While at Cedar City Judge Cradlebaugh issued warrants for the arrest of Jacob [sic] Haight, Bishop John M. Higbee and Bishop John D. Lee, Columbus Freeman, William Riggs, William Stewart, Ira Allen, Lewis Sims [sic], Joseph Smith, Harrison Pierce, and some twenty-five or thirty others, whose names I have forgotten. A few days after the arrival of Judge Cradlebaugh at Cedar City, an express arrived from Camp Floyd, bringing the unwelcome intelligence that orders had been received from Washington that the military should not be used in protecting the courts, or in acting as a posse to aid the Marshal in making arrests. This necessitated the abandonment by Judge Cradlebaugh of the plans he had formed.


While at Cedar City, Judge Cradlebaugh was visited by a number of Mormons, or apostates, who gave him every assurance that they would furnish an abundance of evidence in regard to the matter, so soon as they were assured of military protection. In fact, some of the persons engaged in the act came to see the Judge in the night, and gave a full account of the matter, intending, when protection was at hand, to become witnesses. They claimed that they had been forced into the matter by the bishops. Their statements corroborated what the Indians had previously said. The Deputy United States Marshals, during their trip, succeeded in finding twelve of the surviving children. They were all found in the custody of the Mormon families, who, however, claimed to have purchased them from the Indians. Three or four of the eldest recollect[ed] and related all the circumstances of the massacre, corroborating the statement of the Indians and of the midnight visitors to Judge Cradlebaugh.


No one can depict the glee of these infants when they realized that they were in the custody of what they called "the Americans," for such is the designation of those not Mormons. They say they never were in the custody of the Indians. Judge Cradlebaugh told the writer concerning one of them, "I recollect,"said His Honor, "one of them. John Calvin Sorrow, after he found he was safe, and before he was brought away from Salt Lake City, although not yet 9 years of age, sitting in a contemplative mood, no doubt thinking of the extermination of his family, saying, 'Oh, I wish I was a man; I know what I would do; I would shoot Mr. Lee; I saw him shoot my mother.' I shall never forget how he looked."


During this excursion to the scene of the massacre we discovered that the remains of the victims had never been buried -- although two years had passed since the slaughter. At a later period a detachment of troops, under command of Major General Carlton, gathered the remains together and buried them near the spring beside which they were encamped when attacked by the Mormons. At the time he was there he erected a monument to the memory of the dead. It was constructed by raising a large pile of rock, in the form of a cone, in the centre of which was erected a beam twelve or fifteen feet in height. On one of the stones he caused to be engraved,"Here lie the bones of 120 men, women, and children, from Arkansas, murdered on the 10th day of September, 1857." Upon a cross-tree on the beam he caused to be painted, "Vengeance is mine, saith the Lord, and I will repay it." When, at a later period, I visited the Mountain Meadows, I found that the monument had been destroyed -- not one stone left on top of another..


Captain R. P. Campbell, of the United States army, in his report of the expedition to the scene of the Mountain Meadows massacre, says: "Here I found human skulls, bones, and hair scattered about, and scraps of clothing of men, women, and children. I saw one girl’s dress, apparently that of a child of ten or twelve years of age. These were the remains of a party of peaceful inhabitants of the United States, consisting of men, women, and children, and numbering about one hundred and fifty, who were removing with their effects from the state of Arkansas to the state of California. These emigrants were here met by the Mormons (assisted by such of the wretched Indians of the neighborhood as they could force or persuade to join), and massacred, with the exception of such infant children as the Mormons thought too young to remember or tell of the affair. The Mormons had their faces painted so as to disguise themselves as Indians. The Mormons were led on by John B. Lee, then a high dignitary in the self-styled church of Jesus Christ of Latter Day Saints, and Isaac Haight, now a dignitary in the same. This affair began by a surprise. The emigrants were encamped near a spring from which there is a ravine. Along this ravine the Mormons and Indians crept to the spring during the night. When the emigrants arose in the morning, they were fired upon, and some twelve or fifteen of them killed. The emigrants then seized their arms, and defended themselves so bravely that, after four days, the Mormons and Indians had not succeeded in exterminating them. This horrid affair was finished by an act of treachery. John D. Lee, having washed the paint from his face, came to the emigrants, and told them that if they would surrender themselves, and give their property to the Indians, the Mormons would conduct them back to Cedar City. The emigrants then surrendered, with their wives and children. They were taken about a mile and a half from the spring {This is not so; the massacre took place within one half mile of the Spring. -- Writer}, where they, their wives, and their children (with the exception of some infants) were killed. These facts were derived from the children who did remember and could tell of the matter, from the Indians, and from the Mormons themselves. This affair occurred in the month of September, 1857."


In March, 1859, Dr. J. Forney, Indian Agent [sic - Superintendent] in Utah, writing to Washington, said: "I am in possession of facts, and have within twenty days received highly important and reliable information of the Mountain Meadows butchering affair. With the facts in my possession warrant me in estimating that there was distributed a few days after the massacre among the leading church dignitaries $30,000 worth of property. It is presumable they also had some money.

I will make such inquiry about this extraordinary affair as contingent circumstances will admit. I know that the Indians are bad enough; I am aware, also, that it is, and especially has been, exceedingly convenient to implicate the Indians in all such cases.


James Lynch being sworn said: "John D. Lee, a Mormon prophet [sic - president], has knowledge of the whereabouts of much of the property taken from these ill-fated emigrants * * * This unfortunate train consisted of 18 wagons, 820 head of cattle, household goods to a large amount, besides money estimated at eighty or ninety thousand dollars, the greater part of which, it is believed, now make rich the harems of John D. Lee. Of this train, a man whose name is unknown fortunately escaped at the time of the massacre to Vegas, 100 miles distant from the scene of blood, on the California Road. He was followed by five mormons, who, through promises of safety etc., prevailed upon him to begin his return to Mountain Meadows, and, contrary to their promises and his just expectations, they inhumanly butchered him, laughing at and disregarding his loud and repeated cries for mercy, as witnessed and told by Ira Hatch, one of the five. The object in killing this man, was to leave no witness competent to give testimony in a court of justice,

This man Lee does not deny, but admits that he was present at the massacre, but pretends that he was there to prevent bloodshed. But positive evidence implicate him as the leader of the murderers, too deeply for denial. The children point him out as one of them that did the bloody work. He and other white men had these children, and they never were in the hands of the Indians. These children pointed out to us the dresses and jewelry of their mothers and sisters, that now grace the forms of these murderers' women and children.


Henry Higgins being sworn says, that he lived in Cedar City, in Utah Territory, about the month of September, 1857, the time of the massacre at the Mountain Meadows. Some days before the massacre, he saw the train going south through the city, he being out herding at the time; a few days after, about sundown, he noticed a company of persons going out of Cedar City, two wagons full, and others on horseback, about 25 persons in all, all armed with guns. Nothing was said about where they were going; he inquired but was unable to find out. In the company that started out he recollected the following persons: William Bateman, Ezra Curtis, Samuel Patrick, Alexander Loveridge, John M. Higbee, and William Stewart.

Affiant further says, that he saw the same persons return with a lot of wagons and oxen, which were loaded with plunder. There were 12 or 14 of them, four or five yoke of oxen in each, they were driven to Bishop P. K. Smith's; there unloaded. Some time after the effects were sold at the tithing office -- "and further saith not."


In 1859 Dr. Forney held several interviews with John D. lee, and speaking of them says: "White men were present and directed the Indians. John D. Lee, of Harmony, told me, in his own house, last April, in the presence of two persons, that he was present three successive days during the fight, and was present during the fatal day. The Indians alone (according to Lee) made their last attack on the 8th of September. On the 9th, John D. Lee and others displayed a white flag, and approached the corral with two wagons, and had a long interview with the company, and proposed a compromise. What there occurred is not narrated. The emigrant party gave up all their arms, with the expectation that their lives would be spared, and they be conducted back to Panther creek and Cedar city. The old women and children were taken in the wagons, and the company proceeded towards Panther creek, when, suddenly, at a signal, the work of death commenced, about one half mile from the spring, at a place where there was about an acre of scrub-oak brush. Here no less, I think, than one hundred and fifteen men, women, and children were slaughtered by white men and Indians. Three men got out of the valley, two of whom were soon overtaken and killed; the other reached Muddy creek, over fifty miles off, and was overtaken and killed by several Indians and one white man."     C.
     San Francisco, November 16, 1874.

Note: The above communication purports to be the personal recollections of a eye-witness to 1859 activities associated with the aftermath of the 1857 massacre. The narration is adapted from various old, published sources -- most of which are not quoted accurately. It is doubtful that the writer had personal knowledge of much (if any) of the history thus presented. An abbreviated version of this article was reprinted in the Denver Daily Rocky Mountain News of Nov. 25, 1874 and in the Topeka Daily Commonwealth of Dec. 2, 1874.


Evening [     ] Bulletin.

Vol. XXXIX.                                 San Francisco, Tues., Dec. 1, 1874.                                 No. 47.


John D. Lee, the Man Charged with the
Outrage, as a Polygamist.

At the age of 20 years, two years after going to Galena, he left and returned to Kaskaskia and followed gambling for two years. At the age of 21 he married a Miss Agatha Ann Woolsey, a poor farmer's girl. Speaking of this match, Lee said: "My uncle was poor, had married a rich wife, and they fought each other so desperately that I concluded I would marry a poor girl."

After gambling two years, seeing the wrong and injury of it, and the trouble it brought upon innocent people, he swore off and has never gambled since. By his first wife he had thirteen children, the last two being twins; ten are now alive. She died at New Harmony, Utah, six years ago. Soon after marrying he went to Vandalia, then the capital of Illinois, where he lived about four years, engaged in trading, having a small store, also in stock raising and farming, during which he acquired a nice farm of 160 acres, with good buildings; had 1,000 sheep, 200 cattle, horses, etc., and was comfortable and independent. He there became a good shot with a rifle, seldom equaled at any shooting match; and not one man in a hundred of crack shots can equal him, old as he is.


In the year 1836, one day when returning home through a dreadful snow-storm, he met two men perishing with cold, their feet being already frost-bitten. It was on the open prairie, some distance from any house. He took them to the nearest neighnor's and had them cared for. They were Mormon missionaries. He says, "From them I first heard the new religion which they were preaching." It set him to thinking and searching the scriptures. It worked on his mind so that in 1838, two years afterward, he went to Missouri where Joseph Smith was, to investigate the subject. On the 17th day of June, 1838, he heard Sam. H. Smith, a brother of the prophet, preach and was converted, and baptized... He was cut off from the church at the April conference, two years ago, he thinks unjustly and on account of the malicious aspersions cast upon him. -- Corr. of Salt Lake Herald.

Notes: (forthcoming)



Vol. XLVIII.                             Sacramento, Monday, February 8, 1875.                             No. 7440.

MRS. STENHOUSE'S LECTURE. -- Mrs. Stenhouse delivered her lecture on the "Mountain Meadows Massacre" at the National Guard Hall last evening. The audience was large and select. Mrs. Stenhouse is a fine, matronly appearing lady, with an earnest and intellectual face, upon which there seems to be detected a continual shade of sadness. She has a full, clear and distinct voice, and her delivery is easy and controversial, without any attempt at display. Her lecture of last evening embraces the complete history of the Mountain Meadows massacre -- a deed of almost unexampled barbarity, which for eighteen years has been wrapped in mystery. She points out the instigators of the butchery, and gives the names of a few of the Mormons who were present and participated in it. Although she does not charge that Brigham Young ordered the massacre, she attributes it to a fanaticism for which he was responsible. She points to Major Lee, now under arrest for the crime, as the leading spirit in the butchery. Many of the incidents of the slaughter, gathered from the Mormons, are of thrilling interest, and she was listened to throughout with rapt attention. -- Virgina Enterprise, Feb. 5th.

Notes: (forthcoming)



Vol. I.                             Sacramento, Friday, March 12, 1875.                             No. 17.



Salt Lake City, March 8, 1875.    

Looking Forward to the Great Trial -- Brigham Apprehensive --
Mormon and Gentile Rings.

Just now there is a great gathering here of correspondents to listen to the trials of men accused of a great crime, a hellish crime. I look beyond even the verdict of justice to find occupation for my pen while I am in Utah. The world has advanced too far in civilization to gloat over the hanging of John D. Lee, Isaac C. Haight, Bishop Higbee and a half dozen or more of high priests and elders. By all means let them be published to the full exlent of the law -- when they are proven guilty, and even should that punishment be death, few will be so squeamish as to grumble and fret about the anti-Christianity of the penalty -- for it was a bloody deed, a damning deed; but to this trial I look beyond all immediate actions and gather within the range of my vision the emancipation of the Mormon people from the grasp of the worst depotism that the world has ever known, and I predict that a fair and impartial trial of the accused will have that glorious result.

This Territory is one of the most favored portions of the United States; it is rich in gold, silver, iron, coal, lead, tin: the chemicals of commerce seem strewn around in rich profusion; the products of the field and garden are equal to any in the West, and superior in many respects to what can be found in two thirds of the whole Union. Was Utah thrown in between Nevada and California, and the same class of population placed upon it, to follow similar industries, the Pacific coast would be enriched in ten years, ten times more than it is now, for there are more legitimate opportunities of using and placing large capital than in either of the States of the Pacific today. The fact is.

The  Resources  of  Utah.

Are boundless, and there is within this Territory everything to build up a nation that would in a few years rival in grandeur any inland Kingdom in Europe. Its silver and its gold are the smallest considerations. The strength of old England -- its coal beds and mountains of iron -- is rivaled here.

That shrewd financier and stock manipulator, Jay Gould, was out here a few months back, abd after being shown specimens of mineral wealth -- especially of iron and coal -- he said he never saw a country with so many and so abundant resources for great enterprises, and he showed his earnestness in its appreciation by entering into negotiations at once for the purchase of coal lands in San Pete valley. A hundred miles south of this city, to which Gould and his associates in the Union Pacific Railroad are at this moment constructing a branch railroad, to join the main line of the railroad from the north to the south of Utah, and wtth this magnificent San Pete coal Jay Gould and his party expect to supply the whole country between the Missouri and Sacramento. But the resources of Utah are not the points of this letter -- they are the forthcoming trials and their results.

The  Awakening  from  Superstition.

I look forward to those trials awakening the people. Let the Mormons ever arouse themselves to thinking, and their emancipation is as certain as day to follow night, and nothing at the present time is more promising than this much to be desired end.

Every crime has heretofore escaped punishment, and the "holy influences" surrounding the Mormon priesthood have been credited with this concealment. Now let Lee, Haight, Higbee and probably one of the chief apostles, be brought into a Court of Justice, and be fairly tried, convicted and punished, and that superstitious delusion explodes. Besides, there are thousands of the Mormons who do not now believe that ever such infernal teachings as those that led to the Mountain Meadows massacre were given by Brigham Young and his apostles. In the Court at Beaver, next month, during the trial of Lee, all that is bound to be dragged into day-light and the Mormons will know how sadly they have been duped, and been made the instruments of building up the despotism that robs them of their liberties and crushes their very souls out of them.

The ranting of religious conventicles will never touch the Mormon mind; but the logical facts of a Court of las will reach the honest among them; and when the unwilling evidence of that horrible crime is wormed out of witnesses, the blackness and hiseousness of theocratic barbarism will astoud none more than the Mormons themselves.

When  Free.

There is no lack of talent, genius and enterprise among the Mormons. There are no better mechanics and artists anywhere on this continent than here in this Territory, and once that the shackles are broken from off their souls, they will return to their occupations and professions of the years past and gone in other countries.

It has been the policy of this cunning, shrewd, foxy old man -- Brigham Young -- to impoverish every man of genius and ability that came within his influence till he could root out of him every spark of ambition, and when he had got him broken, crushed and ground to the consistency of "clay in the hand of the potter," that he might use him -- if it so pleased him.

It has been the boast of the Mormon chief that from the time he met the founder of Mormonism, he never had done a day's work to build up a Gentile city, and he has breathed into the ears of his disciples that it was their duty to do likewise. He has done everything to discourage every association between the Mormons and the Gentiles here, and by this means be has retarded everything in the way of the development of the country, unless the project was made wholly subsidiary to his own personal interests.

He dreads his trial more than all his past troubles heaped together. He sees the handwriting on the wall, and he knows that in the scales of justice held before the eyes of an enlightened judgement, his life, his schemes, his teachings and his encouragement of bloody deeds will stamp him with everlasting infamy, and he will lose his hold of the people.

That Court of Justice will prove to the Saints that they have no God in heaven to protect them in crime and deeds of blood, and when once they get that firmly in their brains, it will be good-bye to Brigham's priesthood, and Utah will yet be an honored State in the Union -- and this is the prayer of every honorable man and woman in the Territory.

Notes: (forthcoming)



Vol. I.                             Sacramento, Saturday, April 10, 1875.                             No. 42.

From Beaver, U. T. -- Cases in Court --
Judge Boreman's Charge -- Polygamy and
the Mountain Meadows Massacre.


Beaver, Utah, April 9th.    
In the Second Judicial District Court to-day, in the case of Wythe Walker vs. W. S. Searles, the motion to set aside the summons and dismiss the cause was overruled, the Court holding that defendant's attorneys had made a general appearance.


Some matters respecting the Mountain Meadow massacre will be called to your attention. If so, or if either of you know anything of this bloody and inhuman butchery, divulge it all. It is your sworn duty to do so. It is not expected that all who were engaged in that terrible butchery will be punished. Some very young men went to it no doubt with fear that their own lives would be taken. This is said to have been the case in numerous instances. Young men not out of their teens were forced into participation in this horrible deed -- a deed the very thoughts of which makes the human blood to curdle on account [of] its atrocity. Leaders and active men in this crime should be punished to the utmost extent of the law. Those who were then minors and forced into it should now come forth as law abiding men and tell you the whole case. You should ask them to do so, and by so doing they will clear their own consciences and help to bring to justice the leaders, and save a whole people from the charge of participation in this terrible crime.

Notes: (forthcoming)



Vol. I.                             Sacramento, Thursday, April 15, 1875.                             No. 46.

The Trial of John D. Lee —

The Mountain Meadows Massacre.


Beaver (Utah), April 14th.    
The Second District Court met pursuuut to adjournment at 10 a. m. Lee was brought into Court by United States Marshal Maxwell, looking depressed and unwell, accompanied by his two wives, Rachel and Caroline. The Prosecting Attorney filed a supplementary resolution for continuing Lee's case to the July term. Bishop, from Pioche, counsel for Lee, objected to filing a second statement for continuance. The prosecution read the original statement, claiming that a large number of witnesses for the prosecution the Marshal has been unable to find and bring into Court. Had traveled over 300 miles, and could not serve the subpenas. No other witnesses that the prosecution can prove facts by, or come to trial without their testimony, in consequence of a total lack of funds to pay the witnesses, jurors and other expenses. This case will involve a cost of $1,000, and in consideration of the Territorial Auditor having refused any assistance to the Territorial Treasury they were unable to come to trial this term. This case will involve the massacre of 118 persons during the month of September, 1857, at Mountain Meadows, and will require from two to four weeks' time. It is believed that they can procure the attendance necessary of witnesses next term, and a portion of the $23,000 appropriated by Congress to defray tbe expenses of the District Courts of the Territory will be procured by that time. This application is not made for delay, and the prosecution will use all diligence to procure the witnesses for the July term.

Spicer, for Lee, said the prisoner comes into Court and resists the propositions on which the application for a continuance is based. He was arrested on the 8th of November, 1874, since which time he has been confined in jail, which has already greatly impaired his health; further confinement will endanger his life. He has not sufficient means to provide for the expenses of his trial and the support of his family; that he is entirely innocent of everything charged against him, and is ready and anxious for trial this term. If the case is continued, it will be an act of great injustice. The indictment was found on the testimony of ten witnesses, all of whom can be produced this term. The crime charged was committed over seventeen years ago. Affidavits of John Hunt, Sheriff, and John Ward Christian, attorney, who are acquainted with all the witnesses, were indorsed on the back of the indictment, certifying that all reside within sixty five miles of this city and could be summoned by legal process in three days; two-thirds of whom are citizens of Beaver, and now in daily attendance at Court. The indictment has been found seven months; two terms of Court have been held since the arrest. He was ready for trial at the first term and is still ready. Also, affidavits of Lee and Spicer on the condition, health and residence of witnesses on the indictment. Bishop followed with an argument, adducing authorities as to the rule for the continuance of criminal cases, showing that the prosecution had no legal grounds for the motion on account of the absence of witnesses not on the back of the indictment. Want of funds is no cause for the deay of the trial. A speedy trial is guaranteed by the Constitution. The prisoner is fully prepared and anxious, and the Marshal has not shown that any subpeoa has been served on any of the witnesses on the indictment; that the Government did not build bastiles for the confinement of prisoners till the funds were raised for their prosecution, by taxation or otherwise; that witnesses and jurors are under obligation to attend, whether paid or not, and if they refuse to comply with the process, the Marshal has abundant force at Fort Cameron to compel them, and bring the unwilling, skulking witnesses into Court, in chains if necessary, and this Government is not without resources; that John D. Lee, an old man 63 years of age, comes before the Court this day begging, pleading to be put on trial. Bishop occupied an hour and a half in an able argument. The Court took a recess till 2 p. m., when a continuance was granted by Judge Boreman, and the prisoner was taken back to confinement in Fort Cameron.

Notes: (forthcoming)


Daily  [ Morning ]  Call.

Vol. ?                         San Francisco, Calif., Thursday, May 13, 1875.                         No. ?


Lecture by a Survivor of the Gunnison Expedition.

Captain J. W. Tobin, formerly of the United States Army, and until lately a resident of Salt Lake City, delivered a lecture last evening at Dashaway Hall, on the atrocities associated with the Mormon settlement of Utah. The attendance was miserably small; nevertheless, Capt. Tobin persevered. It was the intention of the lecturer to narrate the story of the Mountain Meadows massacre, but finding that the introductory matter occupied him an hour, he postponed this part of the subject for another occasion. In 1853 Capt. J.W. Gunnison set out from Kansas in charge of an expedition to survey the most practicable route to the Pacific. A military escort accompanied the party. No opposition was encountered until the party came in contact with the Utah Indians, who declared themselves hostile by saying, "Mormons good; Americans no good." Toward the close of October Capt. Gunnison went with a dozen men to explore the region of Sevier Lake. The military escort under Maj. Morris and Captain Beckwith, moved down the river to a point on the forks about twenty miles distant from Captain Gunnison's camp. On the morning of the 27th October a man rode into the camp of the escort with the intelligence that the Gunnison party had been surprised at daybreak by a party of savages led by white men, and all but this man and a private massacred. The lecturer was one of the relief party sent out, and with three others badly mounted got separated from the party and wandered around aimlessly. A party of Mormons on the third day of their wanderings came upon them, under the command of F. P. Richards, a leading dignitary of the Mormon church. This man upon learning their situation, drew a revolver and said, "If any one of you utter a word or give a look of anger at any one of those Indians I will deal out summary punishment. I will blow your brains out." He ordered them into a wagon where were several Indians in war costume. After a short ride they were told to alight and were directed into camp. No pursuit was attempted by the officers of the Gunnison party, although the circumstances were reported, and for this inertness the lecturer threw blame on those who had the command. The massacre he attributed entirely to the fanaticism of the Mormons. He passed on to describe his honorable discharge from the army in 1856, and his march over the plains in company with a large party. In the Wahsatch Mountains the party ran short of provisions, and he volunteered to go in quest of relief. He proceeded to Salt Lake City, where he found it impossible to effect anything, and he entered into a contract to drill Territorial militia for Brigham Young. The object for which these militia were raised was to resist United States authority -- so he afterward discovered. A party of immigrants, westward-bound, happened to come along, and the lecturer consented to act as guide. Whilst they were leaving the Territory, a son of Brigham Young, in charge of some cavalry, rode up, and some words he dropped led Captain Tobin to infer danger. It came a day or two afterwards. The party was caught in ambush on the Santa Clara River, and most of its members perished or were wounded. Among the latter was the lecturer, who received two shots, one in the eye, and who was afterwards brought on to California for treatment. The circumstances of this massacre leave no doubt on Captain Tobin's mind that the massacre was deliberately planned by the Mormons, to prevent the outside world from knowing what was transpiring in Utah.

Note: Captain John W. Tobin could hardly be called a "Survivor of the Gunnison Expedition," but his history is nevertheless interesting. See his own account of the Santa Clara Massacre in the Illinois State Journal of July 12, 1877.


San Benito  Advance.

Vol. ?                                 San Benitio, Calif.,  July 10, 1875.                                 No. ?


On Monday next, John D. Lee will be tried for the part he took in the massacre of emigrants passing through the southern part of Utah en route to California several years ago. It is stated that LEE has consented, by advice of his counsel, to turn State s evidence and that many prominent men in Mormondom begin to quake with fear over anticipated developments.

Notes: (forthcoming)


Evening [     ] Bulletin.

Vol. XL.                                 San Francisco, Mon., July 26, 1875.                                 No. 92.


The Horrors of St. Bartholomew Eclipsed.

The Story of the Awful Crime Told by
Actors and Eye-Witnesses.

The Mormon Authorities Responsible
for the Deed -- The Trial of Lee.

(under construction)


Notes: (forthcoming)


Vol. XXII.                                 Placerville, August 14, 1875.                                 No. ?


ANOTHER VINDICATION. -- The trial of John D. Lee, for participation in the "Mountain Meadow Massacre," has resulted in a disagreement and discharge of the jury. They are reported as standing 9 for acquital, 2 for conviction, and one ready to vote either way. This is an exact counterpart of the stand of the jury in the Beecher case, which... Wherefore we are justified in claiming that Lee has been "fully vindicated," and we cannot see why a grand ovation to this maligned apostle would not be in order.

Notes: (forthcoming)


Evening [     ] Bulletin.

Vol. XL.                                 San Francisco, Mon., Sept. 27, 1875.                                 No. 142.


Pursued and Killed by his Seventh Wife's Husband --
The Tragedy that Led to the Mountain Meadows Massacre
Described by an Eye-Witness -- A Mother's Life Ended in Lunacy.

Fort Smith, Ark., September, 9th. -- A reader of the Sun having seen an account of the killing of Parley P. Pratt, second elder in the Mormon Church, in 1855 or 1856, by the husband of the woman he abducted and made his seventh wife, and knowing it to be erroneous in many particulars, has requested me, as an eye-witness of the tragedy, to write something in regard to it.

Hector H. McLean married a Miss McComb in New Orleans, and afterwards settled in San Francisco. There he became connected with the steamship companies, which brought him an income of about $2,000 a year. He had an interesting, highly-educated and accomplished wife, and two children, a boy and a girl, both intelligent beyond their years. They were living peacefully and happily together when Parley P. Pratt abducted Mrs. McLean, took her to Salt Lake City, and made her his seventh wife. So great was the shock to her husband that it almost unsettled his reason. He went to New Orleans, taking his children there to his father-in-law, and then returned to San Francisco and resumed his business. What was his surprise to learn that Pratt and Mrs. McLean had left Salt Lake and were trying to steal his children, and later that they had accomplished their purpose. McLean then set out to hunt up the abductor and recover his children. He gave up his business and started for New York. There he learned that Pratt was in the city but could not be found. A few days later he learned that Pratt was in St. Louis, and he started immediately for that city; but so well did the old scoundrel cover his tracks that no trace of him could be found. McLean then went to New Orleans, and there learned that his wife and children were in the northern part of Texas with a large caravan about to start for Salt Lake. He went to Texas and there intercepted letters addressed to Mrs. P. P. Parker, and written by old Pratt in a peculiar cypher, which he had to study a long time before he could read it. These letters proposed to meet Mrs. Parker at or near Fort Gibson in the Cherokee nation.

Mr. McLean returned dispirited to his father-in-law's in New Orleans and concluded to give up the chase. Resolving, however, to make one further effort he started up the Arkansas river under the assumed name of Johnson. Arriving at Fort Gibson he told his story in confidence to the officers there, and they afforded him every facility to trap the seducer. In this he was successful, first getting possession of his wife and children. Having Pratt, as he thought, in the hands of the law, he attempted no violence on him, but had him taken to Van Buren, Ark., for trial before the United States Court. As there was no United States law by which an abductor could be punished, a charge was made against Pratt of stealing the clothing of the wife and children when he abducted them. This charge, however, would not stand. Pratt was tried before Judge John B. Ogden, and there was great excitement about him. When Mr. McLean related his grievances on the witness stand, and read the clandestine correspondence between Pratt and his wife, there was hardly a dry eye in the court room. Then when he began to understand that there was no law for the redress of his wrings, and that it was probable the old scoundrel would be released, he became so much excited that he attempted to shoot Pratt on the spot, in the presence of the court. It was at this time that the writer was made McLean's acquaintance. He caught hold of McLean and stayed his arm as he was about to shoot, and told him that he must take no advantage of a man in custody. This led to a statement of all the facts of the case to me. Had there been at that time any mob law in Arkansas, Pratt would have been summarily hanged, so exasperated were the citizens. Having, however, more respect for the United States authorities than they might have had for the State's, no outrage was committed. The Court put the case off for a day, and had Pratt released early in the morning, so that he might escape, and he immediately left town on horseback. When McLean and his friends found this out, they started in pursuit.

On my arrival in Van Buren that morning I was informed that a footman had just come in who had met Pratt and McLean within 600 yards of each other. Some half dozen or more of us started out to see what had happened. Five or six miles out we met McLean, who said he had not seen Pratt. While returning with us he began following the track of a horse across to another road. Myself and another gentleman accompanied him, not knowing but that we were following the track of one of our men. We followed pretty rapidly until, when about eight miles from Van Buren, we got sight of a man ahead. The writer being in advance, put spurs to his horse to see whether it was Pratt, and to get away from the expected recontre. McLean followed rapidly, and immediately after the writer passed Pratt (for it was he,) a pistil ball came whizzing by his head, and he thought it best to get out of the road. On looking back I saw two horsemen going rapidly through the woods and bushes, heard the discharge of firearms, and saw the smoke of the powder. In a short time all was still, and I ventured to return by the road. What was my surprise to find that, at the point or thereabouts where the first firing began, both McLean and Pratt were dismounted and engaged in a hand-to-hand struggle. I rode right up, and in a moment or so McLean seemed suddenly to recollect that he had another postol, for he stepped back and drew one, and fired apparently right into the body of Pratt, who soon fell. Then McLean made a motion as though to draw a knife, and I ride off and found the gentleman whom we left behind. Presently McLean joined us, and finding that he had dropped his Derringer pistol, he got a postol of one of us, and returned to Pratt to pick up his. We were astonished at hearing another report of a pistol. McLean, when he returned, said he found the "old scoundrel" sitting up, leaning on his elbow, and he put a pistol to his head and shot him. He was not struck by a postol ball at all, but was killed with a knife. He lived long enough to send to town for Mrs. McLean to go and see him. Me. Mclean left here with his children, feeling that he had done no more than was right, and in this the community were with him. Mrs. McLean went to Salt Lake where she still resides. The above was the whole cause of the Mountain Meadow massacre.

Notes: (forthcoming)


Evening [     ] Bulletin.

Vol. ?                                 San Francisco, Mon., April 24, 1876.                                 No. ?

The Old Mormon Stamping Ground --
Far West -- Joe Smith's House --
A Mormon Hope.


Having recently visited Caldwell county, I was at "Far West." memorable in Missouri history as the rendezvous of the Mormons, and at which place they surrendered to the State militia in November, 1838 and '39, and went to trouble our sister State.

The site is still owned by Mormons -- a few families of whom still live in its vicinity. The location is a good one, giving a view of Cameron, nine miles northwest; Kidder, six miles north; Hamilton, twelve miles northeast. A corn-field occupies the principal portion of the former town -- many wells, cellars, etv., being filled up and plowed over. There are still standing two buildings which were used as hotels. In one of them, a square, barn-looking building, a family resides. The other is used as a stable, the owner being a "Gentile." The temple site is plainly visible. The stones having been placed in position for the foundation, by careful stepping its dimensions were found to be, width 90 feet; length 120 feet. In full view of this temple site is the residence of J. Whitmen [sic - Whitmer], one of the witnesses to the plates from which Joe Smith published the Book of Mormon, a copy of which under date of 1850 is in my possession. "Strange credulity" or something else. The veritable house in which the prophet, Smith, resided, is still standing. It is said that Mormon fanaticism has not relinquished the idea of building the temple whose foundation was laid forty years ago. On the premises of Mr. Chamberlain -- a boot and harness maker -- lies a stone, which, his family informed me, tradition said was dropped from heaven. Strange to say, it resembles other stones abundant in that vicinity. The Gentile profanity of Mr. Chamberlain, it seems, went so far as to break open the large stone lying quietly on the surface of the earth -- as though gently lowered from a wagon drawn by oxen; for this, heaven's vengeance, it was threatened, would fall on him. But still as a man of 60 he pegs boots and shoes and sends forth harness equal to that manufactured by a "Latter-day Saint."

As we returned from this place we met three men -- one of them very old, and who seemed to pay but little attention to the questions and talked about "Far West" -- until we remarked that our father was deserving either praise or blame for aiding in the capture of the Mormons there -- then his eyes sought our face with a strange interest. Inquiry developed the fact that he, perhaps, was one who had performed the unpleasant duty of stacking his musket at the command of Gov. Boggs' militia. -- Correspondence Liberty (Mo.) Tribune.

Note: The above article was reprinted from the Liberty Tribune of April 14, 1876. See also William F. Switzler's 1879 Illustrated History of Missouri, p. 238ff, as well as the article entitled "Far West: The Old Mormon Settlement in Missouri," in the St. Joseph Daily Morning Herald, of Jan. 1, 1875.


Evening [     ] Bulletin.

Vol. XLII.                                 San Francisco, Friday, August 4, 1876.                                 No. 101.

Death of Jo. Smith's Successor.

On Friday last there died at Friendship, Allegany county, N. Y., Sidney Rigdon, in the eighty-fourth year of his age. He was a person who had a peculiar history, and one not without interest to Pittsburghers. He was born near Piney Fork, this county, and reached maturity near the place of his birth. When about 25 years old, he entered the ministry in the Baptist Church, and was for some time pastor at the First Baptist Church, corner of Third and Grant streets. Becoming dissatisfied with the faith, he with Alexander Campbell and a Mr. Church, of this city formed the "Campbellite" or "Christian" church, which at one time had a considerable number of adherents in this section of the country. Some time after he went to Ohio and organized a congregation according to the new faith. There he met Elder Parley Pratt, of the Mormon church, in debate, and becoming worsted joined the Mormons, and took his congregation with him. They went to Courtland [sic - Kirtland?], Ohio, where a Mormon congregation was organized. Then they were forced to go to Western Missouri, and finally, by persecutions, were driven to Nauvoo. There Mr. Rigdon stayed until within six or seven months of Joe Smith's death, when, becoming dissatisfied with polygamy, he returned to Pittsburgh. Hearing of Smith's death, and that he was appointed his successor, Mr. Rigdon returned to Nauvoo. On the day appointed for choosing Smith's successor, Mr. Rigdon told the congregation that, if he was elected he would not only prohibit polygamy, but expel every one who practiced it. He then asked the audience if they desired to have him for President that each man hold up his right hand. Not a hand was raised. Brigham Young then told the audience that he was Smith's successor, and if elected he would carry out his ideas. He was unanimously elected. Mr. Rigdon again returned to Pittsburgh, and tried to establish a church. Not succeeding he moved to the Genesee Valley, N. Y., and has there remained up to the time of his death, a period of about thirty years. After abandoning his religious ventures, he devoted himself to the study of geology, and supported himself in a great measure by lecturing upon that science. He is said to have been much respected in his community, as a law-abiding, conscientious citizen.   Pittsburgh Gazette.

Note: The above notice was reprinted from the Pittsburgh Gazette of July 18, 1876.


San Benito  Advance.

Vol. ?                                 San Benitio, Calif.,  October 14, 1876.                                 No. ?


Salt Lake City, Oct. 10th -- At Beaver, Utah, Judge Boremen passed sentence upon John D. Lee, for participating in the Mountain Meadow massacre, 19 years ago. In doing so, he called attention to the atrocity of the crime, the inability heretofore of the authorities to procure evidence, that the conspiracy to murder was widespread, that Lee was finally offered up as a sacrifice to popular indignation, but that others equally guilty might hereafter expect punishment. The prisoner having the right, under the laws of the Territory, to chose death by hanging, shooting, or beheading, and having chosen to be shot, was sentenced to be shot to death on Jan. 26th, 1877.

Notes: (forthcoming)


Oakland Daily Evening Tribune.

Vol. XIII.                               Oakland, Calif.,  March 22, 1877.                                 No. 867.


The Champion Criminal of the Age...

The telegraph brings a full statement if John D. Lee, under sentence to be shot to death to-morrow... Following are its important parts:

My name is John D. Lee. I was born September 6, 1812, Kaskaskia, Illinois. My mother belonged to the Catholic Church and I was christened in the faith. My parents died while I was still a child, and my boyhood was one of trial and hardship.


Agatha Ann Woolsey in 1833 and moved to Fayette county, Illinois, on Sucker creek. There I became wealthy. In 1836 I became acquainted with some traveling Mormon preachers. I bought, read, and believed the Book of Mormon. I sold my property in Illinois and moved to far West in Missouri in 1837, where I joined the Mormon Church and became intimately acquainted with Joseph Smith, Brigham Young, and other leaders of the Church of Jesus Christ of Latter Day Saints. I was subsequently initiated into the order of Danites at its first formation. The members of this order were solemnly sworn to obey all the orders of the priesthood of the Mormon Cnurch, to do any and all things as commanded.


of the Mormon Church were selected from this organization. I took an active part as a Mormon soldier, as it was the recurring conflicts between the people and the Mormons which made Jackson County, Missouri, a historic ground. When the Mormons were expelled from Missouri, I was one of the first to settle at Nauvoo, Illinois, where I took an active part in all that was done by the Church or city. I had charge of the construction of many public buildings there, and was the policeman and body-guard of Joseph Smith at Nauvoo. After his death I held the same position to Brigham Young, who succeeded Joseph Smith as prophet, priest and revelator in the Church. I was Recorder for


head clerk of the Church, and organized the priesthood in the Order of Seventy. I took all the degrees of the Endowment House, and stood high in the priesthood. I traveled extensively throughout the United States as a Mormon missionary, and acted as trader and financial agent of the Church. From the death of Joseph Smith until the settlement at Salt Lake City, I was one of the Locating Committee that selected sites for various towns and cities in Utah Territory. I held many offices in the Territory and was a member of the Mormon Legislature, and Probate Judge of Washington county, Utah. Immediately after Joseph Smith received


the revelation concerning polygamy, I was informed of its doctrines by said Joseph Smith and the apostles. I believe in the doctrine, and have been sealed to eighteen women, three of whom were sisters, and one was the mother of three of my wives. I was sealed to this old woman for her soul's salvation. I was an honored man in the Church, flattered and regarded by Brigham Young and the apostles, until 1868, when I was cut off from the Church and selected as a scapegoat to suffer for and bear the sins of my people. As a duty to myself and mankind I now confess all that I did at the Mountain Meadow massacre, without animosity to any one, shielding none and giving the facts as they existed. Those with me on that occasion were


from the Church of Jesus Christ of Latter Day Saints. The horrid deeds then committed were done as a duty which we believed [we owed] to God and our Church. We were all sworn to secrecy before and after the massacre. The penalty for giving information concerning it was death. As I am to suffer death for what I then did, and have been betrayed both by those who gave orders to act and those who were the most active of my assistants, I now give the world the true facts as they exist, and tell why the massacre was committed, and who were


The Mountain Meadows massacre was the result of the direct teachings of Brigham Young, and it was done by order of those high in authority in the Mormon community. The immediate order for the massacre was issued by Colonel Dame, Lieutenan-Colilonel Isaac C. Haight and a council of Mormons at Cedar City, Utah. I had no position either in the civil or military departments or in the Church at that time. About September 7th I went to Cedar City, where I met Isaac C. Haight, President of that [Stake] of Zion, and also Lieutenant-Colonel of the Iron county Mormon militia. This was Sunday. Lieutenant-Colonel Haight


in all things concerning civil, church and military matters. It was a crime punishable by death to disobey his orders. Lieutenant-Colonel Haight gave me a full account of the immigrants who were coming. We slept in the iron-works all that night, and arranged our plans. Lieutenant-Colonel Haight said the immigrants were a rough set; that they were bad men, robbers and murderers, and had helped to kill the Missouri [sic Mormon?] prophets. I believed him. I was ordered to raise an Indian band to attack their train and run off their cattle, and to [have] the Indians


The remainder of the document is a detailed recapitulation of the steps which preceded the horrible massacre, and the particulars of the killing, and concludes as follows:


Ten are dead and fifty-four are still living. The witnesses on my trial have not told the whole truth. They are all guilty of helping to kill the emigrants. This is the only act of violence I ever took part in, except in lawful battle. I would not have acted on that occasion [as I did] to have saved my body from torture, had I not believed I was obeying the orders from the heads of the Church. I knew I was doing according to the teachings of the priesthood, and I still think Haight had his orders from the heads of the church. My journals and private writings have been destroyed by Brigham Young, and I have nothing left but my memory to give the account of the foul deeds done in God's name during the years when Brigham Young was chief ruler in Utah. I know of many other murders, castrations and robberies committed by order of the Priesthood, all of which I have fully stated in my writings delivered to my attorney, W. W. Bishop. I have told the whole truth, and the God I am soon to meet face to face knows that my assertions are nothing but the truth."

Note: Beginning at the sub-heading "the Active Participants," some sources quote an alternate version of Lee's confession, which provides parallel, but differently worded, information. -- (see J. H. Beadle's Western Wilds for an example of the variant reading).


Evening [     ] Bulletin.

Vol. XLIII.                                 San Francisco, Sat., Mar. 24, 1877.                                 No. 142.


The Leading Spirit of the Mountain Meadows Massacre...

(under construction)
(more text here)



Origin of the Mountain Meadows Massacre.

The McLean Family -- Elder Parley P. Pratt's
Relations to Mrs. McLean -- Pratt's
Death at the Hands of Hector
McLean -- Fate of the
Family -- The McLean

The origin of the horrible burchery at Mountain Meadows, September 8, 1857, which is revived to-day through the execution and confession of John D. Lee, is directly traceable to this city, being credited to the killing of the Mormon Elder, Parley P. Pratt, by Hector McLean, near Van Buren, Arkansas, in the early part of that year. Both Pratt and McLean had been residents of this city. The McLean family, which consisted of Hector H., his wife Eleanor, and their children -- named respectively Fitzroy, Albert and Annie -- were among the earlier emigrants to California. Mrs. McLean was a well educated woman, and belonged to a highly respectable family in New Orleans. She was an ardent Campbellite -- an emotional religionist in the strict sense of the term, and ultimately became a firm believer in affinities. McLean wan an unemotional, plain man, a good bookeepper; and altogether the opposite intellectually of his wofe. He received an appointment in the Custom House when John A. Collier was Port Collector, and was instrumental in unearthing the crookedness of that official in office, having kept a duplicate set of Custom House accounts.


During the residence of the McLeans in this city, Parley P. Pratt was engaged here also in missionary work as a Mormon elder and teacher. The McLean residence was on the northeast corner of Jones and Filbert streets. The Mormons held services regularly in a building on the corner of Stockton and Jackson streets, which was afterward converted into a dancing hall, and also in an old adobe house on the corner of Powell street and Broadway. Every Sunday converts to the Mormon faith were publicaly baptized at the beach. A near neighbor of the McLean family was a Mrs. Hollenbeck, her residence being at the corner of Taylor and Chestnut streets. She was an earnest disciple of Joseph Smith and Brigham Young. She was a frequent visitor at the McLean residence, and was instrumental in converting Mrs. McLean to the Mormon faith. Mrs. McLean was also introduced to Elder Pratt by Mrs. Hollenbeck. McLean learned of his wife's espousal of Mormonism by accident, and he was greatly pained to find that she had been secretly attending the meetings of the Mormons for some time previously, and holding long converse with Elder Parley P. Pratt. Every effort made to persuade her to renounce the heresy failed.


Pratt was told to discontinue his visits to Mrs. McLean. But the Mormon Elder visited her after that surreptitiously. Being found in the house one day by McLean, he was kicked kicked out by him. Mrs. McLean was so thoroughly infatuated by the Mormon Elder and with the faith that he taught, that whenever he called at the house she devotedly washed his feet. She was thus engaged one evening when McLean disturbed the ceremony by appearing unexpectedly in the room. The Mormon Elder, without standing on the order of going, fled, McLean discharging the contents of a pistol he had drawn as he came in the room, at the disappearing form of the Elder as he beat a hasty retreat across the balcony in the rear of the house.


Mrs. McLean subsequently endeavored to abduct her children for the purpose of setting out to Salt Lake, to which place she was bent on going. McLean then sent his children to her parents in New Orleans, in hopes that she would be induced to follow, and that she would thus break loose from the baleful influences surrounding her in San Francisco. She was almost distracted at the loss of her children, and consented to return to New Orleans, to which place her husband paid her passage. It is but justice to McLean to say that his wife's family sympathized fully with him, and co-operated earnestly with him in the efforts made to reclaim her.


Under the influence and advice of her old friends at New Orleans Mrs. McLean showed signs of returning rationality, but it subsequently turned out that it was all assumed for the purpose of enabling her to get her children successfully away, for one day it was discovered that she had boarded a river boat bound north, en route to Salt Lake. She was overtaken, however, by the police, and the children recovered. But she went on her way without them, arriving safely in Salt Lake, and taking up her residence in Brigham Young's family as a teacher of his children. The yearning for her children caused her to return to New Orleans, where she professed penitence, and led her parents again to believe that she had finally renounced the Mormon faith.


As soon, however, as she regained their confidence, she suddenly disappeared with the children. McLean, who was still in San Francisco, and then engaged in mercantile pursuits, was at once informed of his wife's movements. The news sent him home at once. He visited New York, the grand depot of Mormon emigration and the residence of Parley P. Pratt, who was then Emigration Superintendent, suspecting that his wife might be in that city. In this he was mistaken, spending several weeks in unavailing search. A dispatch received by him from St. Louis led him to believe that she was in that city, but he met with no better success there. He then received a letter from New Orleans, in which Houston, Texas was given as Mrs. McLean's place of concealment. But before McLean reached that city she had left for Utah with a party of Mormons. In company with his father, McLean started out in pursuit, cutting across the country to Fort Smith in the Cherokee Nation in the hope of intercepting the fugitives. The exertion was too much for the old man, and he was left behind. Arriving at Fort Smith, McLean found that he was ahead of the Mormon train. He also found letters in the post office there addressed to his wife, written by Parley Pratt.


ONE OF Pratt'S letters reads as follows:

Dear Eleanor: McLean is in St. Louis; he has [offered] a reward for your discovery, or your children, or me. The apostates have betrayed me and you. I had to get away on foot, and leave all to save myself. If you come to Fort Gibson, you can hire a messenger and send him to Riley Perryman's mill on the Arkansas River, twenty-five miles from Fort Gibson, and let him inquire for Washington N. Cook, Mormon Missionary, and when he has found him he will soon tell where Elder Pratt Parker is. Do not let your children or any friend know that I am in this region, or anywhere else on the earth; except it is an elder from Texas, who is in your confidence, and even him under strictest charge of keep you it.

If you send a messenger to Perryman's Mill for Elder Cook in order to find me, send a note addressed to Washington N. Cook. Everybody knows the place. He may live a few miles distant, but the folks at Riley Perryman's Mill know where he is. And if they can be made sensible that it requires immediate action, some of them can go and find him. Your messenger can leave the note at Riley Perryman's or with Elder George Burgess there, and return, but you must state in the note where you can be found, and Elder Cook will probably call on you before he can have time to see me, as I may be some days journey away, for I don't much expect you at Fort Gibson, as I don't believe you received my last letter mailed at St. Louis, March 4th, and addressed as usual to the usual place. Elder Cook knows all, and you can trust him with all necessary information. When I know that you and the children are safe and your circumstances, I will know what to do.

Be sure not to let the Texas company know anything, for all the frontiers are watched, and some of them may betray you there. I must hide you or pass you some other way.

Pray much. Be still and wise. I have made use of some of the late alterations in the alphabet. I am well, and your own _______ _______."


At Fort Smith McLean learned that his wife had been "sealed" to Pratt as his ninth wife, or concubine. He obtained from the United States Commissioner at Van Buren, Arkansas, a writ for the arrest of his wife and Parley P. Pratt, and on the approach of the Mormon caraven, went out with the officers to seize them. In the first wagon sat Mrs. McLean and her children and the Mormon Elder, Parley P. Pratt. McLean at once took charge of his long lost children, but Pratt and Mrs. McLean were placed in custody by the Maeshal. When the news was received at Van Buren, the excitement was intense, and it was deemed best to lock up the prisoners in jail, and postpone the examination until next day.


The excitement increasing, the Commissioner concluding that Pratt could not be legally held, mounted him on a swift horse and told him to make his escape good by flight. Pratt took that hint and started. When McLean heard of the Mormon Elder's escape he started off on horseback in hot pursuit, overtook him eight miles from Van Buren, and shot him. Pratt died from his wound within an hour later.

The Mormons were sorely exercised over the death of Pratt. The Arkansas company which was massacred at Mountain Meadows is believed to have contained in its numbers some of the very men who helped McLean to destroy Pratt at Van Buren, and the massacre is believed to have been instigated solely by a spirit of revenge for Pratt's death, although other reasons have since been given by the Mormons themselves.


After Pratt had been disposed of, McLean was molested by no one, but his act was pretty generally sustained. Mrs. McLean fled to Memphis, but subsequently returned to Salt Lake, where she is believed to be at present. When last heard from she was engaged teaching the Mormon youth. McLean's whereabouts, if living, are not known. Fitzroy, the eldest boy, was killed during the war while serving in the rebel army; Albert, the second son, led a dissipated life and went early to the grave; the daughter married a well-to-do New Orleans man, and is believed to be living there now.


The San Francisco residence of the McLeans is still standing.... In view of the excitement for the massacre of the Arkansas company, which was an outgrowth of the liaison of Parley P. Pratt and Mrs. McLean, formed in this house, the building and its surroundings are now of more than ordinary historical interest.

Note: According to a report evidently circulated by Charles H. Wandell, Eleanor McLean Pratt "is said to have recognized one or more of the emigrants as being present at the murder of the apostle," when the Fancher party passed through Salt Lake City -- see note attached to the "Argus" quotes on page 431 of T. B. H. Stenhouse's Rocky Mountain Saints.



Vol. III.                             Sacramento, Saturday, March 24, 1877.                             No. 26.


The Mormon religion has ever been a mystery to the world. People find it difficult to clearly realize the extent and strength of the power of the Mormon priesthood over the devotees of that creed, exercising, as it does, absolute control over all things temporal, holding the balances of life and death, and assuming to appoint the spiritual condition hereafter. The history of the Mormons, especially since their seizure upon the Territory of Utah, has been one of constant outrage, blood and perjury. The chiefest crime of all will be herein fully detailed, and serves to present the aim and power of that Church in a strong light, which has a people so deluded as to be led to crime in the name of religion, and yet hospitable, kind, frugal, industrious, generous and generally virtuous and temperate. From time immemorial there have existed men who have practiced upon the superstitious in man's nature to secure absolute control of his daily life, and establish in him a belief that they can also pronounce the welfare or doom of his soul. None have been more crafty, cold blooded and successful -- save in the number of followers deluded -- than

Brigham Young,

The Prophet, priest and seer of the Church of Jesus Christ of Latter Day Saints, who is a fit representative in these days of the "bloody fanatics of Zwickau and Munster" of three centuries ago. His claim is that the Mormons are the chosen people of the Lord, that he is their divinely endowed head, and his practices are polygamy, bloodshed and oppression.

The religion had its rise in the discovery (?) of the disputed golden Bible in Ontario county, New York, in 1827, by Jo Smith, and the erection upon the translation of its plates of clumsy hieroglyphics of a creed and faith on which is built the Mormon Church of today. Among the earliest priests of the Church were Orson Pratt and Parley P. Pratt, Brigham Young being a later accession. There were rival claimants to the origination of the golden Bible, the chiefs among whom were Rigdon and Spalding, the latter being now accepted by non-believers as the true author of the fiction. Dissensions early grew up, and some of the original witnesses who saw the angel of God made manifest to Smith, inside of ten years declared the falsity of their testimony and withdrew from Mormonism.

Then came the co-operative and communistic organization of the new Church at Kirtland. Ohio, where the peculiar financial transactions of the new brotherhood led to their emigration and settlement in Missouri; here the Prophets laid claim to the whole land as that of the Lord and His Saints. Arrogance and intolerance enkindled opposing fires, and the Saints met with persecutions which resulted in their being driven across the Missouri into new counties of tbe State, where they prospered and grew, drawing the ignorant and superstitious in large numbers to their ranks. But crime was laid at the door of the Church, and in 1838 the aroused people drove the obnoxious sect, out, and they went into Hancock county, Illinois, where but a few years was needed to secure their expulsion by a people indignant and alarmed. To show the character of the Mormon people at that time it is only necessary to quote from the

Message of the Governor of Missouri,

In 1840, wherein he declared: "The people had violated the laws of the land by open and armed resistance to them; they had undertaken, without the aid of the civil authority, to redress their real or fancied grievances; they had instituted among themselves a government of their own, independent of and in opposition to the Government of this State; they had, at an inclement season of the year, driven the inhabitants of an entire county from their homes, ravaged their crops and destroyed their dwellings."

In Illinois, by order of Smith, to whom all things were "revealed" by God himself, the Mormons built the city of Nauvoo, from whence missionaries went out to all civilized nations, and proselytes came by thousands from the poor and lowly classes of all Europe, lured by the charms of a theocratlcal government and the wonderful allurements of temporal gain. Here they grew and prospered, established a military arm, built a temple, and Smith received a revelation authorizing polygamy, or the spiritual wife doctrine, which began to be practiced, though publicly denied. In 1844 the practice led to a riot, the arrest of Smith and his brother, and their assassination in jail by a mob. Civil war seemed imminent, and the Mormons in 1845 left Nauvoo, a part being driven out at

The Point of the Bayonet.

They gathered at Council Bluffs, and pioneered by Brigham Young, who succeeded to the Presidency, crossed the plains into Utah, settling in the Great Salt Lake valley. Here they erected the city of Salt Lake, built a spacious Tabernacle, took up public lands, and by industry under hardship, and a system of easy irritation, reclaimed what was a sterile country, and made it a prolific and yielding region for a distance of 400 miles (with here and there barren spots only), north and southward along the western base of the Wasatch mountains, and their continuations and spurs. In 1849 Utah, under the title of Deseret (signifying the land of the honey bee, or the hive of industry), sought admission to the Union, but was refused. Young became Governor of the Territory by appointment of President Fillmore, who led his people to despise the Federal Government, dispute and disobey its laws, and drive out its Judges. The Government named a new Governor, and sent out soldiers to install, him, but he declined to risk a contest, and left the Prophet in possession.

In 1856 a Mormon mob drove the United States Judge from his bench at the point of the bowie knife, and be fled the Territory. This, coupled with the frequent and horrible murders of non-believers, the butchery of apostates and the persecution of "Gentiles," led President Buchanan to send an army to Utah to displace Young, seat a new Governor and enforce the laws. As the troops drew near Young issued a proclamation denouncing the army as a mob, and called the Mormons to arms to repulse it. This was in 1857, and at that critical juncture occurred the

Mountain Meadows Massacre.

The new Governor declared the Territory to be in rebellion, but in 1858 an understanding was reached, and President Buchanan issued a proclamation of pardon to all who would submit. The army entered the valley and remained two years. We have to disposition to go into any inquiry as to the details of the Mormon belief. We have now to deal only with its outward manifestations, it is but fair to say that an inconsiderable number who believe in tbe revelations of the First Prophet -- Joseph Smith -- denounce polygamy, abhor Brigham Young, and cut off utterly from the Utah Church. They have their headquarters in a Western State, and a son of Joe Smith is their churchly head. The history of the crimes perpetrated in Utah under the protection and by the direction of the Mormon Church would fill a ponderous volume. The arm which the Church has used for its vilest deeds is known as the "Danite Bind," or the "Destroying Angels," an organization of ruffians who cut a throat or dash out brains at command of the Church dignitaries, with all the nonchalance of a coachman cracking his whip on a frosty morning. To "use up a man" is a command they well understand, and their acts are held against them by the Church as no crime, but rather as steps to celestial rewards. By their early entrance into the Utah valley the Mormons pained much influence with the Indian tribes, and by shrewd devices have used them for years as weapons with which to wreak vengeance upon Gentiles. A third powerful arm of the priesthood is the doctrine of "blood atonement," teaching that blood may be justifiably spilled to punish apostacy, prevent heresy or avenge the Church. Thus, with these three, an ignorant and infatuated people, taueht to hate non-believers, despise the Government, persecute Gentiles, and use up enemies, the Church stands a power in Utah.

Something of the Scenes.

For a fuller understanding of the incidents about to be related, let us sketch briefly the line of localities to be mentioned. Utah lies between the 42d and 37th parallels of latitude, and the 34th and 37th of longitude, being nearly a perfect parallelogram. A chain of mountains on the east side runs from the northern end along the east boundary half the distance of the Territory, and then trending westward and southward, across it, striking its west, boundary 100 miles north of the Colorado river, at or near the supposed head of navigation on that stream. Along the base of this range of mountains, from which flow the irrigating streams, is the chief settled section, occupying comparatively narrow valleys, which are bounded on the west by various low ranges, the chief of which is the "Oquirrh." To give a line of the settlements down this valley or chain of valleys, is all that is now needed to enable the reader to easily follow the narrative to come. On the extreme north is Smithfield, and going south along the chief highways, the settlements and main points are in this order in direct distances along the old Emigrant Road, some of the roads giving greater and lesser distances by their routes: Logan, 8 miles; Brighum, 30 miles; Ogden, 16 miles; Great Salt Lake City, 37 miles; Little Cottonwood, 7 miles; Lehi, 24 miles; Provo City, 22 miles; Payson, 16 miles -- where we incline a little more westward; Nephi, 24 miles; Chicken Creek, 12 miles; Crossing of the Sevier river, 14 miles; Round Valley, 8 miles; Old Fort Union, 12 miles; Fillmore, 8 miles -- the former capital; Meadow Creek, 8 miles; Corn Creek, 12 miles; Cove Creek, 15 miles -- where Brigham Young has a stone fort; Beaver City, 22 miles -- where Lee was tried; Parowan, 20 miles; Cedar City, 25 miles -- where the rally to destroy the emigrants was made. Going now due southwest we come to Pinto, 32 miles: Hamlin's Kanch, 4 miles -- which is at the north end of the Mountain Meadows, the scene of the massacre; Santa Clara river. 12 miles -- which is but 24 miles from the southeastern corner of the Territory.

A Statement of the Facts of the Massacre.

Scarce any crime in the history of the land equals in atrocity that which was perpetrated by order of the Mormon Church at Mountain Meadows, in September 1857, in which John D. Lee was the chief agent, and from which he sought to shield himself to the last, even in his confession casting all blame on others, and denying that he personally shed blood.

Parley P. Pratt was one of the original twelve apostles. One of his wives was Eleanor McLean, She left her home in Arkansas [sic] and fled with Pratt. Pining for her children, she induced him to return with her to obtain them from her husband, and on their attempt to do so the outraged husband slew the seducer. The Mormons saw nothing wrong in Pratt's action, and vowed vengeance upon McLean and his friends. In the summer of 1857, a train of emigrants, hailing from Arkansas, and bound for California, entered Salt Lake City. It was a wealthy and populous train. There were in it

One Hundred and Fifty Persons,

Men, women and children, 400 head of cattle and 70 or 80 fine horses. It was a rich train, and carried money, jewelry, bedding, housebold goods and superior wearing apparel. Its strength and wealth made it independent, and doubtless its members were boastful and bold. They were told that snows would prevent their making the northern passage, and they resolved to pass down through Utah and go into California by the southern route. Some members of the train were from Missouri and Illinois, and Mormons say that in Salt Lake one of the emigrants swung a pistol above his head and swore that it helped to kill "Joe Smith," and was then loaded for "Old Brigham." Mormons when asked whether their religion would exonerate the man who should kill the desperado that boasted of murdering the prophet, have bluntly answered "yes." In addition to this, several of the emigrants came from McLean's neighborhood [sic] in Arkansas, and at least one was believed to have had a hand in the kiiling of Pratt.

"Brig. and Hebe."

Among the emigrants' cattle was a pair of old stags which were named "Brigham" and "Heber." In driving through the streets these old stags used to receive a generous share of abuse. Next to Joseph Smith, the Mormons worship Brigham Young and the "First Presidency." Thus these emigrants publicly insulted President Young, it is charged, and Heber C. Kimball, his first counselor, and this insult is always mentioned by tbe Mormons as one of the causes of provocation for the massacre. The very groundwork of Mormon Theocracy rests upon unbounded reverence to President Young, their "Prophet, seer and revelator." It is also charged that the emigrants wove his name into vulgar songs which were chanted through the streets.

A Territoral law prohibited profanity, and the violation of this law on the part of some of the emigrants is charged, and for it they were ordered arrested at Ceda City, but they successfully resisted.

Human Life for Two Chickens.

Again, it is told that a teamster, in passing through the streets of Cedar, brought his heavy whiplash suddenly down among widow Evans' chickens and killed two. Remonstrated with, the man swore he would kill the d___d Mormons as quickly as their chickens, if they interfered with him much more. Lee has said that while camped two miles beyond the town they tore down and burned fifteen rods of fence, and turned their stock upon the standing grain.

Poisoning Springs.

It is rumored that at Corn creek they poisoned an ox, and a spring, or a running stream, and the Indians suffered from the effects. One is said to have died, and the rest were terribly incensed against the emigrants. But on the first trial of Lee this charge was utterly exploded. It was shown the spring was a very large running stream, and could not be poisoned, and, indeed, was not, nor was the bullock, and lastly, that the party so charged was the Duke party, which came through some time after the Mountain Meadows party, and the Corn creek Indians themselves deny the whole story, as we show further on.

Fears of the Army.

Johnston's army was entering Utah, and the Mormons were marshaling to oppose him with force and arms. The United States was considered as an enemy, and its subjects were treated as foes. Practically the Territory was under martial law, and the Nauvoo Legion drilled regularly each week. Here was the richest and most powerful company that ever traveled the southern route to California. Their wagons, teams and loose stock alone amounted to over $300,000, and they had the costliest appirel and jewelry. The wildest excitement prevailed, and murders were frequent. Driven from place to place in the East, the Mormons determined to fight for Utah. The emigrants are accused of having threatened to camp on the southern boundary of Utah, and when Johnston's army entered at the north, they would return and exterminate the southern settlements. Before the snow fell they would hang Brigham Young and Heber C. Kimball.

Blood Atonement.

It is said the doctrine of blood alonehieut had its part in the massacre which followed, as several disaffected Mormons joined the train, and it became "necessary" to blood-atone them. When their dead bodies were found, after the massacre, it is said they were clothed in their endowment shirts. From these causes, gleaned from the sayings of Mormons, a little idea may be gained of the reasons which actuated the murderers.

On the Other Hand,

It is abundantly proven that the emigrants were orderly, peaceable, Sabbath-loving and generally Christian people, holding religious services frequently. Eli B. Kelsey traveled with them from Fort Bridger to Salt Lake City, and he spoke of them in the highest terms. Jacob Hamblin, Indian interpreter, who has four wives, twenty children and eighteen grandchildren, said, "They seemed like real old-fashioned farmers." A resident of Parowan visited them often, and became well acquainted with them, and he had never seen a company of finer people, he declared.

When the emigrants entered Salt Lake they found to their great surprise that nothing could be procured of the Mormons, for love or money. Their cash, their cattle, their immense wealth, could, not purchase provisions enough to keep them from starving. Trains were always accustomed to obtain a fresh outfit at Salt Lake prior to crossing the deserts intervening between Utah and California, Brigham Young beyond the perventure of a doubt is responsible for whatever suffering may have been endured because of an insufficiency of food. He was Governor of Utah, one of the Territories of the United States, and certainly he ought to have permitted citizens of the Union to purchase necessary provisions while passing peacefully through his confines.


But neither in Salt Lake nor subsequently could they procure supplies, and it is probable many would have starved if they had escaped the massacre. As a climax to this inhospitable reception, they were peremptorily ordered to break camp, and move away from Salt Lake City. Slowly they passed down through the villages that blossomed at the foot of the Wasatch Range, expecting to reach Los Angeles by the San Bernardino route. The corn had ripened and the wheat had been harvested. Every granary was filled to bursting, yet money could not purchase food. At American Fork, Battle Creek, Provo, Springviile, Spanish Fork, Payson, Nephi and Fillmore they received the same harsh refusal to their requests for trading or buying. They were ordered away from at least two places where they were halting to rest and refresh their weary cattle.

The Avenger

Preceded them, in the person of George A. Smith, the second man in the Theocracy. At every settlement he preached to the Mormons, and gave strict orders to sell no food or grain to emigrants under pain of excommunication. To the earnest, sincere Mormon, death is preferable to being "cut off" from the privileges of his religion. The enormity of this crime is apparent when we remember that certain death awaited these poor emigrants in the shape of starvation. At last Smith visited and viewed the very place chosen for the slaughter. On his return up the valleys he met the emigrants at Corn creek, and on their request for advice where to recruit their teams before going out upon the desert, he told them to pause at Cane spring, in the Mountain Meadows, the very spot where they were butchered.

Blasted by Heaven.

The Mountain Meadows are about five miles in length and from one and a half to two miles in breadth. At that time the Meadows were well watered and abounded in luxuriant grass, furnishing a desirable stopping place for the traveler preparatory to entering the parched desert further on. But to-day, how changed! There is not now a green spear of grass, a live tree to shelter the traveler from the scorching sun. The floods from the mountains have cut out the old beaten road. Gullies and ravines have washed out the bed of the streams flowing from the springs that once supplied water to the emigrant and his stock. Even the sage brush, cut and scarred by the bullets of the assaulting saint and savage, or the heroic emigrant in defense of his wife and little ones, have withered and died, and to-day it seems that the curse of Almighty God is upon what was once the beautiful and fertile valley of the Mountain Meadows.

Indians' Kindness.

The Mormons have ever charged this crime at the Meadows upon the Indians, and the Indians as industriously deny it. The fact is that at Corn creek the Indians, when the whites refused, furnished the emigrants with thirty bushels of corn. An Associated Press reporter held recently an interview with the Chief of the Beavers, named Beaverite, who said:
I was not at Corn creek, but am brother of Kanosh, the Chief of the Corn Creek Indians, and am a warm friend of the Pahvants; often talked the matter over with them. The story of the poisoned ox is not true, nor of the poisoned spring; the water talked of is not a spring, it is running water; no Indians were ever poisoned as the Mormons say; the Indians never told me of it, and I being with them often must have heard of it; no Corn Creek, Pahvants nor Beaver Indians went to Mountain Meadows. All one lie who say so. All [the] Indians there were not more than one hundred; for I knew Moquepus, who was there with his Cold Creek Indians; he my friend; so were all his Indians; I often talk with them during the last 17 years; Moquepus always said, and his warriors always said, that they were making a living by hunting around Cedar. John D. Lee came and told them to come and help kill emigrants. Moquepus said he had not guns nor powder enough. Lee said that the Mormons would furnish guns and powder. Moquepus asked him what would the Indians get. Lee said they would get clothing, all the guns and horses, and some of the cattle to eat. So they went. Moquepus was wounded, and died the year after of the wounds. All the Indians tell the same story. No Indians in Utah had any animosity against the whites. Then all were at peace with the Indians. One Indian tried to steal a horse of Duke's party (the party succeeding the murdered emigrants). A guard shot him, and, for a day or two, there was trouble and some shooting. That was the only trouble we ever had. I know all these Indians. I know all the Indian traditions. I know what I tell is true. I tell it now because they are cowards; had to throw all blame on Indians.

On to the Bloody Ground.

So all along the route the emigrants were refused food and bad to put themselves upon the shortest allowance. They were not allowed to drive through Beaver or Parowan (a walled town), for in the latter place the militia was already assembled for their slaughter. And so at last they entered the Meadows, and camped a little distance from the spring of water there, and the small stream running through. Meanwhile their murderers wire preparing. A council was held at Cedar City. Haight and Higbee, dignitaries in the Church, and Lee, the Indian farmer, and Klingensmith the Bishop, were there, and the destruction of the emigrants was resolved upon, and Lee sent on ahead to rally Indians to his aid, while Mormons painted and accoutered as Indians accompanied him. But a show of waiting for orders was made, and a messenger sent to Brigham Young, but it was all sham, and long before be could ride near 300 miles and back the deed was done.

The Attack.

Suddenly at daybreak Monday morning, September 7, 1857, the emigrants were attacked, and at the first fire seven were killed and fifteen wounded. Unprepared, and, while most of them were yet asleep, they fell helplessly before the bullets of their unseen fees. With a promptitude unparalleled in all the history of Indian warfare, these emigrants wheeled their wagons into an oblong corral, and with shovels and pick 3 threw the earth from the center of the corral against the wagon-wheels. In an incredibly short time they had an excellent barricade. So rapid was their work that the plans of the assassins were turned.

The Call for Recruits.

Three Indians were wounded, and two died after being conveyed to Cedar City, where Bishop Higbee anointed their wounds with holy ointment and solemnly laid his bands upon them to cure them, fervently praying that "The Lord Jesus would heal them. The unexpected vigor of the defense made by the emigrants rendered it necessary to call for help. A rally was made at Cedar City and Washington, and the faithful were ordered to appear armed an equipped for duty. One young man in tbe train was named William A. Aden, whose father, in Tennessee, had once saved the life of a Mormon, and out of gratitude he befriended the young man in some way. Soon afterwards a party of Mormons came up to the gate of the disobedient brother and struck him over the head with a club. His skull was cracked, and although he is still living his mind is seriously impaired.

Aden and a companion were after the attack sent out by the emigrants for help. At Pinto creek they were met by the notorious Bill Stewart and a boy. Stewart shot Aden, but the boy failed to fire and the other man escaped. Years after Stewart took a friend to the bushes where Aden died and showed him his victim's bones, and brutally kicked them about. Stewart still lives, lurking about the vicinity of Cedar City, but hidden from the authorities.

The recruits arrived, were arranged in hollow square and told that they were to aid in the murder of the emigrants. They were too strongly fortified to be attacked again without loss of life to some of the "Lord's Anointed." The plan resolved upon was to decoy the emigrants out

Under a White Flag

Protection, and the plea that it was necessary to save them from the Indians. But all this recruiting had taken time, and the emigrant held their ground all the week. Their camp was in a hollow overlooked by low hills, and from there and from behind stone breastworks Lee and his men kept them under constant fire, killing the cattle, wounding and killing Migrants and making the corral a veritable death pen.

Water was the great need of the emigrants. Every attempt to go to the spring was met by death. A tunnel was started to reach it, but never completed. A woman who stepped outside the corral to milk a cow fell pierced with bullets. Two innocent little girls, clothed in pure white, were sent down to the spring. Hand in hand, tremblingly, these dear little rosebuds walked toward the spring. Their tender little bodies were fairly riddled with bullets. The old breastworks still remain, in places, and no one can visit the spot without being surprised that the emigrants held out so long.

Who can picture the torments of mind and body which those poor people suffered? In a bleak, desolate country, hundreds of miles from help, surrounded by painted fiends and dying of thirst and starvation, how deep must have been the gloom. Thursday night the emigrants drew up a petition, or an humble

Prayer for Aid.

It was addressed to any friend of humanity, and stated the exact condition of affairs. In case the paper reached California, it was hoped that assistance would be sent to their rescue. Then followed a list of the emigrants' names. Each name was followed by the age, place of nativity, latest residence, position, rank and occupation of its owner. The number of clergymen, physicians, farmers, carpenters, etc., was given. Among other important particulars, the number of Freemasons and Odd Fellows were stated, with the rank, and the name and number of the lodges of which they were members. It is the only expression that ever came from within that corral, but it gives a thrilling picture of their torture and mental anguish.

Who should attempt to bear this letter to California? Volunteers were called for, and three of the bravest men that ever lived stepped forward and offered to attempt to dash through the enemy and cross the wilderness and desert. Before they started, all knelt in the corral, and the white haired old Methodist pastor fervently prayed for their safety. In the dead of night they passed the besiegers, but. Indian runners were immediately placed on their track, and they were tracked weary miles, and at last killed and their bodies left to rot. It is believed one or more of them endured tbe Indian torture before being killed. The letter was found, and in after years shown to a leader in the massacre, and by him promptly destroyed. Two men, the Young Brothers, not Mormons, still live who saw one of these three messengers shot to death, near Cottonwood, by Indians under command of Ira Hatch, a Mormon.

The Slaughter.

Meanwhile the decoy plan at the camp was put into effect. A white flag was displayed, and Lee matched under its cover and met an envoy from the beleaguered camp. He promised the entrants protection if they would lay down their arms and march out. They could do nothing else, and acquiesced. The arms, the wounded and the children were put into two wagons, driven by Mormons; behind them came the women, marching in single file, and a little back of them came the men, unarmed, starving, many wounded, and utterly despondent. On went the mournful procession. Lee marched between the two wagons. Suddenly he brought his gun to his shoulder and fired at a woman in the forward wagon, killing her instantly. It was the sienal for the massacre. Indians rose from behind bushes, painted Mormons stepped from behind concealments, and all along the line the men and women were shot down like cattle in the shambles, while Lee and his aids dragged women and youths from the wagons and cut their throats from ear to ear. It is the most heartless, cold-blooded deed that ever disgraced the pages of history. The cowardly assassins could not have performed one single act that would have added to the blackness of their perfidy. They feigned friendship and sympathy, they induced these brave men to lay aside every weapon, and then shot them down like dogs. The venerable gray-headed clergymen, the sturdy farmers, the stalwart young men and the beardless youths, all were cut down, one by one, and above their dead bodies waved the stars and stripes.

But This was not All!

The women were not all killed just yet! Many fell by their husbands and fathers and brothers; but others were not permitted to die yet! It was by a deliberate, predetermined forethought that the women were separated from their husbands' sides as they left the corral. Men that had proven themselves fiends had yet to prove themselves brutes. And they did so. * * * In the testimony which we publish herewith will be found Jake Hamlin's half told tale of how his Indian boy told him about Lee and an Indian chief! cutting the throats of two girls aged fourteen and fifteen behind some bushes whither they had fled. Two years ago the writer of this heard the whole truth which the Indian boy told, of what transpired there. * * *

Their Pure Bosoms

Could not quiver 'neath the plunge of the cold steel blade, nor their white throats crimson before the keen knife's edge until they had suffered the torments of a thousand deaths at the hands of their brutal captors. Sick women too ill to leave the corral were driven up to the scene of slaughter, butchered and stripped. Some of the younger men refused to join in the dreadful work. Jim Pearce was shot by his own father for protecting a girl that was crouched at his feet! The bullet cut a deep gash in his face, and the furrowed scar is there to-day. Lee is said to have shot a girl who was clinging to his son. A score of heartrending rumors are afloat about the deeds of that hour. One rumor comes from a girl who lived in Lee's own family for years. She told Mr. Beadle, the author of several works, that one young woman drew a dagger to defend herself against John D. Lee, and he kiiled her on the spot.

And this story

Is told too of that day's darkness: A young mother saw her husband fall dead. He lay with his face upward and the purple life-blood crimsoned his palid cheeks! She sprang to his side just as a great, brutal ruffian attempted to seize her. Laying her tiny babe on her husband's breast, she drew a small dirk knife, and, like a tigress at bay, confronted the vile wretch. He recoiled, in terror, but the next instant a man stepped up behind the brave woman and drove a knife through her body. Without a struggle she fell dead across her husband's feet. Picking up the dirk she had dropped, the fiend deliberately pinned the little babe's body to its father's, and laughed to see its convulsive death-struggles.

The orders were to spare children too young to remember. Bill Stewart and Joel White were to kill the rest. An old Indian who saw the deed says:
The little boys and girls were too frightened to do aught but fall at the feet of their butchers and beg for mercy. Many a sweet little girl knelt before Bill Stewart, clasped his knees with her tiny white arms, and with tears and tender pleadings besought him not to take her life. Catching them by the hair of the head he would hurl them to the ground, place his foot upon their little bodies and cut their throats.

The Field of Death.

Eight days after the massacre witnesses who visited the field of death, and testified at the first trial of Lee in 1875, saw the bodies of men, women and children strewn upon the ground and heaped in piles. Some were stabbed, others shot, and still others had their throats cut. There was no clothing left on man, woman or child, except that a torn stocking leg clung to the ankle of one. The wolves and ravens had lacerated every one of the corpses except one. There were one hundred and twenty-seven in all, and each bore the marks of wolves' teeth, except just one. It was the body of a handsome, well formed lady, with a beautiful face and long flowing hair. A single bullet had pierced her side. Most of the bodies had been thrown into three piles, distant from each other about two rods and a half.

No Scalp Marks.

Indians would certainly have taken scalps -- or burned bodies, if savage revenge had been the only thought. The closest examination was made, and not the slightest traces of the scalping knife could be discovered. Two months afterward a single Mormon -- all honor to the man -- gathered up the bones and placed them in the very hollow the emigrants had dug inside the corral. He acted upon his own responsibility, and went alone and unaided. He did the very best he could, but the task was horribly disagreeable, and the covering of earth which he placed upon the bodies was necessarily light. He testified at the first trial and said he picked up 127 skulls. Aden was killed, and the three messengers, making 131. Eighteen children were saved, one or two emigrants were buried in tbe corral after the first attack, so we must conclude that there were over 150 instead of 140 of the company, as generally believed heretofore.

The Raiment of the Dead

Was parted among the murderers. The cattle were driven upon Harmony range and branded with the Church brand -- cross -- after a portion had been given to the Indians. The wagons were drawn to Cedar City and they and the other properties were stored in the Mormon tithing-house and subsequently sold at auction, all marks of identity being destroyed by John M. Higbee, acting as auctioneer, and the tenth part due the Church paid into the tithing office. The children saved were subsequently gathered up by a Government agent, and as far as possible restored to their friends at the East. To this day the Indians who had taken part in the massacre declare, first, that they had nothing to avenge and had no animosity against the emigrants -- they were hired assassins; second, that the Mormons cheated them egregiously in dividing the spoils.

The Truth Comes to Light.

It was a long time before the truth leaked out. The Deseret News, the Mormon organ at Salt Lake, never published a line of relation of the occurrence until thirteen months after it happened. The Duke train, passing afterward to California, heard of it, and the news reached California early the following winter. Then the old Chief Kanosh complained that the spoil was unfairly divided, and made his complaints loudly. So public attention was attracted.

In the memories of some of the children lingered recollections of the butchery. Attention was drawn by George Adair, who, in the streets of Cedar, often used to boast that he had taken babes by the heels and dashed out their brains against the wagon wheels. In his drunken revels he would laugh and attempt to imitate the pitiful, crushing sound of the skull bones as they struck the iron bands of the wagon hubs. George Adair lives.

Two boys, named John Calvin and Myron Tackett, aged respectively 9 and 7, were brought to Salt Lake City and placed under the charge of a most estimable lady until arrangements could be made for sending them to Arkansas. John would often tell how he picked arrows from his mother's body as fast as the Indians would shoot them into her flesh. He saw his grandfather, grandmother, aunt, father and mother murdered. Clenching his little fist, he would burst into a little passionate speech like this: "When I get to be a man I'll go to the President of the United States and ask for a regiment of soldiers to go and find John D. Lee. But I don't want to have any one kill Lee; I want to shoot him myself, for he killed my father. He shot my father in the back, but I would shoot him in the face." Many of the children saw Mormon women wearing their mother's dresses. Haight's wives and Lee's wives were often seen in Cedar City wearing silks and satins that came from the Mountain Meadow women. Jewelry and ornamental articles found their way through almost all the southern settlements. John said that Lee drove his father's iron-gray horses for a few days and then a Bishop obtained possession of them.

Next came the confession of Philip Klingensmith and his flight to California. The Mormon Church now attempted to wash its hands of the affair, and so cut off Lee from the Church, and eight of Lee's eighteen wives left him, as that amounted to a divorcement, but still Brigham remained on intimate terms with Lee. At the last the United States officers procured indictments against Lee and some of the leaders, and after a long and dangerous chase Lee was captured. And thus we have compassed the whole story.

The Monument.

When the facts became known relative to the exposure of the poor bones of the murdered emigrants, a company of United States troops was marched to the Meadows, and decent sepulture given the crumbling remains, and above the dead a wooden cross was raised, with the inscription, "Vengeance is mine, I will repay, saith tbe Lord." It did not stand long; vandal Mormon hands tore it down. Perhaps the perpetrators disliked the prophetic inscription, but this only succeeded in stamping it more deeply upon the hearts of the people of the United States. The Governor of the Territory, outraged at the destruction of the monument, gave the Mormons notice that they must restored. Accordingly Brigham Young had a new one put up; but, lo, Brigham changed the inscription so as to read,

"Vengeance is mine, I have repaid, saith the Lord."

But very soon even this was torn down, and after its second destruction a company of United Slates Volunteers restored it as it first stood. The monument, now is again without its cross. The spot is marked by a heap of large stones gathered from the neighboring hillsides. It is an irregular pile twenty feet long and seven feet wide. It is highest in the middle and slopes like the roof of a house to each side. It is only three or four feet high, and bears no cross or inscription.

Note: The composer of the above narrative was undoubtedly Charles Fayette McGlashan (1847-1931), who was in Utah working as an investigative reporter for the Sacramento Union during 1874-75. By some undisclosed means, Mr. McGlashan was granted unprecedented access to primary sources, including interviews with Jacob Hamblin and other, previously closed-mouthed "old-timers." McGlashan revised his article, from an original appearance, in 1875, in the Chicago Tribune. See also the San Francisco Bulletin of March 24, 1877. For some textual overlap with the Massacre article, see material in McGlashan's posthumous 1986 book From the Desk of C. F. McGlashan, as well as the accounts given a series of articles published in the Sacramento Union and the Record-Union in 1874-76 (clippings on file in the C. F. McGlashan Papers in the Bancroft Library: box 3, folder 115, Scrapbook).

Note 2: The day after the original article appeared in the Chicago Tribune, its Democratic rival in that city, the Inter-Ocean, complained that the account was substantially plagiarized from a Salt Lake City source, previously published in the Inter-Ocean of Nov. 21, 1874. While this complaint may have had some slight validity, the Tribune's article contains a great deal of primary historical details not included in the report printed by the Inter-Ocean. In her critique of the McGlashan's narrative, Juanita Brooks terms the content "a combination of well-established facts and a vivid imagination." Brooks appears to have been unaware of McGlashan's extensive investigative reporting.


Evening [     ] Bulletin.

Vol. XLIII.                                 San Francisco, Mon., Mar. 26, 1877.                                 No. 143.

The Death of Parley P. Pratt.

The date of the killing of Parley P. Pratt, the Mormon Elder, by Hector H. McLean, has now become a matter of some historical value. The execution of John D. Lee for the part he took in the massacre of the Arkansas emigrants at Mountain Meadows has revived the stiry of that horrible affair and all antecedent events bearing upon it. Parley P. Pratt was killed by McLean within eight miles of Van Buren, Arkansas, about the middle of May, 1857, the exact date we have been unable to obtain. The Bulletin of July 1, 1857, contained an elaborate account of the affair. The Mountain Meadows massacre occurred on the 8th of September in the same year. But it was not until a long time afterward that the news of the butchery was received here. Then, the only cause assigned for the massacre was the killing of Pratt, some of the members of the Arkansas company having, it was said, aided McLean in wreaking vengeance on the destroyer of his domestic happiness. When the Mormons became conscious that the finger of suspicion was pointed unmistakably in their direction, they endeavored to justify the horrible deed by accusing the emigrants of boasting in the streets of Salt Lake City that they had participated in the death of Jo. Smith and threatened to kill Brigham Young. Lee speaks of the same thing in his last confession. Those who are most familiar, however, with the history of the massacre, remember well enough that this was an after-thought, trumped up to suit the occasion by the Mormon leaders. The story that Pratt was not killed until two years after the massacre is a stupid misrepresentation, invented in the over fertile brain of a newspaper reporter, who is evidently ignorant of facts which are a matter of record. About the middle of July, 1857, Mrs. McLean, then known as Mrs. Pratt, passed an Indiana emigrant train as a passenger in the Mormon express, at Fort Bridger, on her way to Salt Lake. An attache of the Bulletin was connected with that train, on his way to California, and the killing of Pratt was the current topic of conversation among the emigrants after the departure of the Mormon express.

Note: Eleanor McLean Pratt notified her LDS superiors, by letter, of the death of Parley P. Pratt in mid-May. Word of the murder must have reached Utah Territory towards the end of June. The event was reported in the Salt Lake City Deseret News on July 1st. The widow herself had arrived in Salt Lake City before Aug. 1, 1857, when she had an interview with Apostle Wilford Woodruff (who recorded her summary of the murder in his journal on that date). The Fancher wagon train emigrants arrived in town two days later -- so it is not inconceiveable that Eleanor passed them on the trail a few days earlier and recognized somebody in that group. There is, however, no reliable evidence that she ever pointed out any of the emigrants as associates of Pratt's murderer.


Oakland Daily Evening Tribune.

Vol. XIII.                               Oakland, Calif.,  April 9, 1877.                                 No. 882.

Evidences  of  Brigham's  Guilt.

A correspondent writing to a San Francisco journal from Kernville, Kern county, under date of 2d instant, avers that the contents of the dispatch recently sent from Tucson, giving the military order issued by the Mormon General D. H. Wells and approved by the signature of Brigham Young, directing the Mormon militia under Haight and Lee to slaughter the Texas [sic - Arkansas?] emigrants at Mountain Meadow, is substantially correct. The writer alleges that he was at that time (1857) a Lieutenant in the Mormon militia; that he wasresent with Lee and Haight at the foundry when the order was read (as related in Lee's confession), and that he heard the order read and saw it, and saw Brigham Young's signature attached to it. The writer further alleges that at the time he remonstrated with his superiors and attempted to prevent the butchery, but was told he had better keep quiet, for "the penalty of death was meted out to all for disobedience to the orders of the Holy Prophet of the Lord."

These statements are given as additional links in the long chain of circumstantial evidence going to show that the Mormon Church and the church authorities, with Brigham Young as their representative and acknowledged head, deliberately planned and executed the butchery at Mountain Meadow.

But there are other sources of evidence, written and oral, that have passed into history, that furnish proof positive that Brigham Young was accessory before the fact, to that massacre, and that no other evidence need be adduced to convince any honest jury in the world of his guilt. As the Prophet of the Lord, claiming to receive revelations directly from Heaven, Brigham Young decreed, by prophesy, the death of the slaughtered ones long before they had entered the valley of the Great Salt Lake. The prophecy was written, spoken and published, and was reported by nearly every Mormon tongue in Utah before the unfortunate emigrants entered that Territory. Yet they were allowed to enter Salt Lake and proceed 300 miles through the Mormon settlements, and thirty-five miles beyond the most southerly town (Cedar City) on their route before the "prophecy" was fulfilled. The prophecy was uttered in accordance with what Brigham claimed, and his fanatical followers believed, to be divine will and divine revelation, and the emigrants were slaughtered to avenge the death of the Mormon Apostle, Parley Parker Pratt, who was killed in the early part of the same year, near Fort Smith, in the Cherokee country, by H. H. McLain, of San Francisco, to avenge the seduction of his wife and the abduction of his children by Pratt. The prophecy was, in substance, that "the Lord would avenge the death of His Apostles by the death of an hundred to one." Its fulfillment is proof positive that Brigham Young was accessory before the fact to the Mountain Meadow massacre.

Subsequently, to appease the pangs of conscience of those who had carried out his murderous orders, Brigham's inhumanity pursued the murdered emigrants beyond the grave, and denied their bodies sepulture. He "prophesied" again that the bones of the slaughtered emigrants would bleach in the sun till the elements had destroyed them, and that if any loving or human hand should build a monument over them, the "Lord" would tear it down, and that not one stone would be left upon another. This prophecy was likewise fulfilled; for when the troops visited the scene of the massacre, gathered the bones together and buried them, and built a rude monument of granite blocks above the resting place, they had not returned to Camp Floyd before the manument was scattered over the Meadows. If our memory is not at fault the monument was rebuilt and again tirn down, and was built a third time before it was allowed to stand. The fulfillment of this "prophecy" is proof quite as conclusive that Brigham Young was accessory after the fact to the Mountain Meadows massacre.

Note 1: The Tuscon Star's March 28, 1877 press release from "L. C. Hughes" purported to give the contents of a "Special Order" sent out to Mormon troops by James Ferguson, under command of General Daniel H. Wells. This document reportedly was "found among the papers of the late ex-Chief Justice John Titus, of Arizona, and formerly Chief Justice of Utah." The major problem being, that the transcript communicated by Hughes bore the date "April 19, 1958," and thus, even if authentic, could have no direct bearing upon the 1857 massacre at Miuntain Meadows. See the Denver Daily Rocky Mountain News and the Boston Daily Advertiser, both of March 29, 1877, for further details (cf. Mrs. Stenhouse's Tell it All, page 650 and J. H. Beadle's Life in Utah, page 193).

Note 2: The referenced Apr. 2, 1877 letter from the old ex-Mormon Kernville has not been located in any contemporary San Francisco newspaper.


The  Sacramento  Bee.

Vol. ?                                 Sacramento, Calif., Apr. 30, 1877.                                 No. ?


Polygamous  Brigham.

Salt Lake City, April 30. -- Brigham Young preached in the Tabernacle yesterday a sermon justifying the Mountain Meadow massacre, on the ground that the Gentiles had killed the original Mormon Prophet, Joe Smith, and had driven the Mormons from Missouri and other States by Force of arms. He concluded by defying any power on earth or in hell to overthrow his Church, and assured his hearers that the Mormons would continue their practices and dot the whole of Utah with their temples.

Notes: (forthcoming)



Vol. III.                             Sacramento, Tuesday, May 1, 1877.                             No. 58.


A dispatch from Salt Lake City states that Brigham Young preached in the Tabernacle there on Sunday, a sermon justifying the Mountain Meadows massacre, on the ground "that the Gentiles had killed the original Mormon Prophet, Joe Smith, and had driven the Mormons from Missouri and other States by force of arms. He concluded by defying any power on earth or in hell to overthrow his Church, and assured his hearers that the Mormons would continue their practices, and dot the whole of Utah with their temples." In view of this audacious defiance, not only of the United States, but of humanity, it may well be asked how long the Government preopses to tolerate Brigham Young? This sermon appears to be a deliberate avowal of his personal responsibility for the Mountain Meadows massacre, and as deliberate a justification of it. We shall not waste time in pointing out the monstrous nature of the defense set up by the hoary old scoundrel who burlesques the prophetic character in Utah, and whose success in one of the most humiliating evidences in existance of the low intellectual condition of thousands of so-called human beings. But when an impostor who is also a chief of assassins, and whose record is crimsin with innocent blood, gets up in the pulpit and thus publicly glories in his infamous crimes, at the same time that he defies the authority of the United States, it really seems to us that he is unconsciously pointiug a moral -- to the effect that the execution of John D. Lee was in no sense an atonement tor the Mountain Meadows massacre. That bloody deed will never be adequately avenged until the villain who authorized and directed it has met the fate accorded by law to all murderers, and unless the Government desires that Brigham Young should go down to Mormon posterity as a demigod, whose unprecedented powers enabled him to defy all earthly authorities, it is time some vigorous measures wore taken to bring him to the gallows he has so abundantly merited. It is a burning disgrace to American civilization that such a wretch lives to-day, but when we consider that he not only lives, but lives as head of the Mormon Church, and lives to defy the Government and the nation, the criminal negligence which has rendered this possible seems almost inconceivable.

Notes: (forthcoming)


Evening [     ] Bulletin.

XLIV.                       San Francisco, Calif., Thursday, May 3, 1877.                       No. 22.


One of the rarest books printed in the nineteenth century is the first edition of the "Book of Mormon," published at Palmyra, New York, in 1830. Lord Macaulay tried in vain for years to procure a copy of it. -- Literary Notes.

The copy of this rarer book, which Lord Macaulay tried in vain to procure, is now before us. It is in good condition, brown leather cover, leaves a little yellow, and the pages marked hither and yon with a lead pencil. The title-page reads:

An account written by the hand of Mormon,
upon plates, taken from the plates of Nephi.
Wherefore, it is an abridgment of the Record
of the People of Nephi, etc. * * *
Also a Record of the People of Jared, which
were scattered at the time the Lord confounded
the language of the people when they were
building a tower to get to Heaven, etc. * * *

Author and Proprietor.
Printed by E. B. Grandin, for the Author.
Palmyra, New York, 1830.

The book contains 588 pages, plain print, and is prefaced by Smith's blundering excuse concerning the 117 pages which Mrs. Harris burned up and which are, of course, not found in this body of Smith's divinity. At the end of he book the testimony of the "Three Witnesses," Cowdery, Whitmer, and Harris is appended; also, a certificate to the same purpose, signed by four Whitmers, one Page, and three Smiths! These testimonies are a mere blind, bad in grammar, irrelevant in fact, and evidently written by the same hand.

The preface, by Author and Proprietor Smith, is to any sensible person conclusive evidence of the imposture, and it is now omitted from Brigham's edition and that of little Joe Smith, at Plano, Ill. In 1827-8-9 one of our personal friends was at Palmyra, and being well acquainted with Joe, had every opportunity to become acquainted with the beginning of the Mormon fraud. Joe was a notorious loafer, spending his time about the saloons or along the creeks, in the woods, digging out woodchucks, reading bad noveIs, joining a Methodist Church occasionally, and in yanking a quarter whenever he could by telling fortunes! At the age of twenty-five he was according to old man Smith, the genius of the family; long, lean, limber, and lazy; his face the colour of a brickyard, and a conscience that enabled him to achieve a reputation of the most facile liar in Palmyra. After conceiving the plan to account for the American Indians and make a raise by imposing his Golden Bible upon the credulous, he succeeded in getting Martin Harris and Oliver Cowdery to help him put the business through. It was whilst this trio of tricksters were at work that our informant was permitted to hear them read manuscript and talk up the pecuniary gain. In 1829-'30 Harris mortgaged his farm and entered into a contract with Grandin of Palmyra, agreeing to pay $3,000 for an edition of 5000. Thurlow Weed had refused to do the printing, believing it to be another of the Smiths' attempts at swindling, and it was only upon urgent solicitation of the Smiths that Grandin consented to do the work. Before going to the printer, Joe kept the sacred document at home, covered up in a box. To keep off some of the credulous and prevent meddling, Joe affirmed that instant death would end the days of any one who should dare to look upon the plates from which he was translating. This answered the purpose very well until Hussy and Van Draper offered to run the risk and look at the mysterious book. Joe objected, but before he could prevent, Hussy snatched off the cover, saying, "Egad! I'll see the critter, live or die!" Joe's bible proved to be a large tile. Joe said the joke was on them, and, all taking a drink, the affair passed off with a laugh. In the summer of 1830 the first edition came from the press, and Harris was happy. Smith had a revelation that the bibles should be sold at 1 dollar 25 cents each. Harris told his wife that if she would only keep still he would make something out of the business. This is the way he ciphered: Cost of the five thousand bibles, $3,000; five thousand retailed at $1.25 apiece would amount to $6,250 - clear gain of $3,250! The bible speculation fizzled; the book was treated only to contempt and ridicule. Harris endeavored to make sales go "according to revelation" at $1.25 a copy, but buyers were scarce, and Joe had another revelation instructing his father, the old man Smith, to help Harris sell the book. Every sale by old man Smith was just so much dead loss to Harris; but the book wouldn't go -- $1.25 a copy was too much for a Joe Smith bible, the author and proprietor being too well known around Palmyra, Manchester, and Rochester. One day old Smith went out with a basketful of the books, and was arrested for debt. Esquire Tiffany put the old patriarch's obligations -- debt, costs, etc. -- at $5.63. The old gentleman had no money; but, on condition that his persecutor would keep hush, he agreed, in a private room, to give him seven bibles to effect a clearance! This was something of a fall from the fixed price by revelation, but as there was a second creditor waiting for him outside the office, the old man concluded to cut on the Lord's figures and get away, which he did, escaping through a side door, to the infinite enjoyment of the man who had the armful of bibles. The book is the veriest trash, a bungling compound of the Spaulding story, Old Testament and New, Watts' hymns, Shakspeare, Robinson Crusoe, and Joe Smith. It is beneath all scholorIy criticism, and if the reading of it were not attended by harmless stupefaction of the mental faculties, the sale of it would be an indictable offence -- obtaining money under false representations. As a curiosity in the department of human credulity, no one can object to the Mormon Bible. -- Cincinnati Enquirer.

Note: The above article is mostly a paraphrase of material taken from Pomeroy Tucker's 1867 book.



Vol. III.                             Sacramento, Monday, May 7, 1877.                             No. 63.


The Deseret News, a Mormon organ, states that the dispatch sent from Salt Lake City to California some days ago, to the effect that Brigham Young had justified the Mountain Meadows massacre, and defied the Government of the United States, was fabricated, and that Young made no remarks of the kind attributed to him. If that dispatch was false, as alleged, it is possible that the more recent statements, to the effect that the Mormons were arming to resist the apprehended arrest of Brigham Young, are also untrue, though they have been very circumstantially made. As, however, it is barely possible that a Mormon journal might be guilty of concealing or denying the truth itself, in the interests of Brigham Young, we give the denial of the _News_ for whatever it is worth, and call the attention of our correspondents in Salt Lake to the accusation made against them by the Deseret paper. We have no intention of doing Brigham Young an injustice, nor shall we knowingly print misstatements concerning the Mormons generally but having some acquaintance with the extent to which the service of the Mormon Church is supposed to justify or excuse deceit and concealment, we must decline to accord full credence to the statements of the Mormon organ until advices from less biased sources confirm them.

Notes: (forthcoming)



Vol. III.                             Sacramento, Thursday, May 10, 1877.                             No. 66.

Failure  of  the  Attempt  to  Misrepresent
United States District Attorney Howard.


New York. May 9th. -- The Herald says, editorially: "Re-reading the Gilman affidavit in the light of District Attorney Howard's statement, we are led to the conclusion that the attempt to misrepresent Howard had its rise in Mormon quarters, and was intended to procure the removal and disgrace of an officer who apparently knows too much, and is too zealous for justice to be liked by the Mormon authorities. This attempt has failed. We are glad to see Howard relieved of suspicion, and we trust that be will proceed fearlessly and euergeticallv with his task of bringing to justice all who had a share in the Mountain Meadows massacre. No matter how high he strikes, he may depend on the strong sympathy and support of the whole public.


The New York Herald has at length become persuaded that it went upon a false scent in attacking United States District Attorney Howard, and that, as the Record-Union pointed out at the time, it was merely doing the dirty work of the unscrupulous Mormon gang in attempting to oust him from his office. The truth is that Mr. Howard has been so faithful and zealous an officer that he has rendered himself peculiarly obnoxious to the bad men whose guilty consciences continually remind them that they deserve the fate of John D. Lee, and who apprehend that their turn will come next. The extract we republish to-day in our telegraphic columns from the Herald shows that that journal has become fully satisfied concerning the animus of the charge against Howard, and that now its eyes are opened it refuses to be the tool of the Brigham Young ring in Utah. We are glad that this misapprehension has been removed, not because we think the Herald could have injured Howard in the face of his record, but because we know that he is engaged in a difficult and even dangerous undertaking, and one in which be needs all the support the press and the Government can give him.

Notes: (forthcoming)



Vol. III.                             Sacramento, Friday, May 11, 1877.                             No. 67.

Matters In Utah --
Danger to the Necks of the Mormon Chiefs.


New York, May 11th -- A. M. -- The Herald's Salt Lake special says: At present there is more real danger to the tenure and necks of the Mormon chiefs in this Territory than ever impended over them before, and they strive by all the means available to stimulate their followers and drive tbe pepole of the United States away. During the last three weeks the counsels of the priesthood throughout Utah have been belligerent, and orders from the commanders of the old Nauvoo Legion have been issued summoning that body to get ready for action. Brigham Young has indicated to an immense congregation of Mormons at the tabernacle in paraphrase, which necessity long ago taught him to use, a willingness that, they should be ready to defend him and the church from impending danger; yet he dislikes to have this meaning conveyed to the outside world while the Mormons are arming. He desires the authorities at Washington and the people beyond Utah to believe that they are organizing merely for a holiday, and tbe newspapers here which are edited in the interest of the Mormon Church describe an opposite view as sensational. Governor Emery, who has had his attention called to the fasts, still deliberates whether or not to take action in regard to them. One fact before him is that the Nauvoo Legion is a military organization utterly dissimilar to any other in the United States, composed exclusively of Mormons, who were branded for treasonable resistance to the United States troops under Geneta! Johnston, and it was subsequently disbanded, or rather forbidden to assemble without his order by Governor Shafer in 1870.

Notes: (forthcoming)



Vol. III.                             Sacramento, Thursday, May 16, 1877.                             No. 71.


Curiously enough there is just now a good deal of difficulty in ascertaining the state of things in Utah. If that Territory were separated from us by an ocean, and lay as far off as the banks of the Danube, and all our news of it had to be filtered through Russian or Turkish agencies it would not be much harder to discover the truth, in fact. On the one hand we are persistently assured that the Mormons are arming, mobilizing their forces, in short. The most wonderful accounts come over the wires of Nauvoo Legions, of breech-loading rifles, of secret drillings, and of extensive warlike preparations. We have not yet heard of any monitors upon Salt Lake, or of any Krupp guns in battery along the Wasatch mountains, but it has been intimated that the Czar of Utah has made a Moscow speech, in which he openly threatened to chastise the United States if it did not cease persecuting the Saints. On the other hand there have been denials of all these belligerent preparations, and what is most perplexing, these denials proceed from Gentile as well as from Mormon sources. The Corinne Record, for example, which cannot be suspected of favoring Brigham Young, has declared that the stories about the Mormons arming are all nonsense, and there is no vestige of any truth whatever in them. The New York Herald's Salt Lake correspondent, however, continues to send ominous dispatches, and to insist more and more strenuously upon the necessity of occupying the Territory with Federal troops. It certainly does not seem probable that the Mormons contemplate armed resistance to the authority of the United States, and perhaps it may be well to wait until Governor Emery makes some representation to the Government at Washington. It is true the Governer is himself accused of being a Mormon, but in the absence of testimony we roust decline to take any stock in that charge. On the whole the situation is decidedly muddled, and perhaps the best way to bring out the truth would be for the United States Marshal to arrest some of the Mormon leaders who are charged with complicity in the Mountain Meadows massacre. Such a stop would no doubt at once demonstrate whether the Mormon masses had any hostile intentions or not, and for other reasons it is desirable that the prosecution should be proceeded with energetically.


Gold Hill News: "District Attorney Sumner Howard, of Utah, has completely cleared himself of the charges made by Ed. Gilman in his famous affidavit, to the effect that he was in league with the Mormons, and has suppressed parts ot John D. Lee's confession for the purpose of shielding Brigbam Young. In his affidavit, addressed to Hon. Charles, Devens, Attorney General, and which is corroborated by numerous witnesses, including W. W. Bishop, Lee's lawyer, and Associate Justice Emerson, of the Supreme Court, be conclusively proves that Gilman's statement is a lie from beginning to end. He shows that Gilman was simply a guard on the outer walls of the penitentiary; that he never had an opportunity to talk with Lee at all, and that therefore Lee could not have told him that he (Howard) had deceived him by promising him a pardon; and that, in short, the whole story, from beginning to end, is a wicked and malicious lie, concocted for the sole purpose of securing the removal of District Attorney Howard, tbe man who knows more about the iniquities of the Mormon Church than any ether, and who is therefore best qualified to bring the criminals in high station to the same justice which was meted out to John D. Lee."

Notes: (forthcoming)


Daily  [ MorningCall.

Vol. ?                         San Francisco, California, Tuesday, May 29, 1877.                        No. ?


His Story of the Massacre at Mountain Meadows.

A Graphic Description, and a Picture That
Must Have Burned Itself Into His Brain.

(From the N. Y. Herald's Salt Lake Letter.)


I now come to the statement made at the Penitentiary yesterday afternoon by a convict called "Idaho Bill," who is reputed to be as freakish and slippery a scamp as there is in all this Western region. The claim that he was one of the seventeen juvenile survivors of the Mountain Meadows Massacre has been repeatedly disputed and impeached, yet he sticks to it with extraordinary pertinacity; and his story to me, which I have submitted to the United States District Attorney and one or two others who have kept some account of Idaho Bill's career, is much longer, more specific and contains a greater number of forward allegations than any he ever told before.


In prison attire and unshaven, Idaho Bill conducted me, by permission of United States Marshal Nelson, into a private room, and thus began his narrative:

"I was one of the children saved from the Mountain Meadows Massacre. My father and mother, named Thatcher -- not Fancher nor Francher, as Lee got it, and as they've got it in the newspapers -- lived in Kansas City, Mo., just across the Missouri River from Kansas. So did the Huffs and the Burroughs family, who belonged to the train. The rest of the families who made up the train were mostly from Arkansas. They left there in 1856, came to Kansas and stayed until 1857, when the train was fitted out and started for the West. The permanent outfits of all the families were bought in Kansas, at Fort Leavenworth, Lawrence, Topeka, and one or two other places, and, I believe, the animals, wagons and other necessaries for the train were mostly purchased in Kansas, too. I was then a boy of from seven to seven and a half years. I don't recollect much, except a few unimportant incidents about the journey to Utah, but the recollection of the massacre -- what occurred just before it and for a long while afterward -- is as clear as a bell, for several reasons. We were all in a fight for a good many days before the killing, and after it was over I heard it talked about, time and again, as I will explain to you."


I suggested here to Idaho Bill that he begin at the time of the first attack on the train, at Mountain Meadows and describe everything which occurred then and afterward, carefully, and without exaggeration

"Very well," said he. "When the Indians under John D. Lee began to attack father's train he ordered the wagons to be made into a V-shaped corral. From this corral the emigrants defended themselves. Two days after the attack began I (my name was Charley Thatcher, you must remember) and another little boy named Huff were sent out to see Lee and ask him to get the Indians to draw off. We were among the youngest children, but we were both considered pretty bright, and father took the risk of sending us because he thought we would deliver the message correctly and that even the savages would not kill such little fellows as we were. We saw Lee. He told us to go back, saying 'the Indians were mad, and he could do nothing with them.' The next night was the third since we had gone into the corral. A young Kentuckian named Aden, about twenty-two years old, and a German named Huff (a big brother of the little boy that I went out with) started after dark for Cedar City to procure assistance. Aden was killed -- by Joseph White and Stewart, as it afterwards turned out -- and the German (Huff) was wounded by another white man, but got back into the corral early next day. When the fifth day came we hoisted a flag of truce; it was stuck upon a knoll, and stood there two days afterwards. Nobody outside paid any attention to it at first; they kept shooting at us all the time. On the seventh day, however, a flag of truce came towards the corral; it was carried by a man named Bateman, although John D. Lee (whom neither father nor anybody else inside the corral knew up to that time by his real name) walked in advance and was evidently the spokesman. Father went toward Lee and met him, and Lee sat down on a wagon tongue and began to talk. Lee said, 'I want you to surrender up your arms, and pile them and your children into some wagons I have here, then we'll have some chance of seeing you safe to Cedar City. This is the only way we can handle the Indians.' Father said, 'It's hard to trust you. Why did you kill my man Aden and wound Huff? It seems as if you want to kill us all.'"

"Lee answered, 'That was done by some outlaws or others, with the Indians. It wasn't authorized; I didn't know anything about it.'"


"After some further talk, father submitted aud surrendered. The next few minutes were about the saddest I ever knew. We were just then burying a woman who had died from a gunshot wound inside the corral. By father's direction some of the men got all the rifles together and put them into one wagon. Into the same wagon the five wounded men that were with us were also lifted. The women were going around collecting the children. In the meantime, the assassins outside got impatient, and a man came into the corral from Higbee, crying out, 'Hurry up, Brother Lee, hurry! The Indians are mad, and so is Haight.' Finally all us children were got together. I was standing close to my mother when father turned to Lee and said, 'Let me kiss my wife and my little children.'"


"Lee answered, 'Be quick, then.' Father kissed grandmother first, then mother, then me, then my little sister Mary. After that mother said to Lee. 'For Heaven's sake, Mister, whoever you are -- I don't know your name -- save my children, for I know we are all going to be killed.'"

"Lee was very much flustered at this, but he told mother, as we were going out into the waggon, 'The children shall be saved if I die. But I tell you honestly that as to the rest it's doubtful.'"


"We children now got into the second wagon, behind the one which contained the arms and wounded, and were immediately driven away. Lee walked on foot in front of us, behind the first wagon. Another white man named Joel White, and another named Jacob Hamblin, walked along near the two wagons. The driver of the front wagon was named McKnight or Knight; the driver of our wagon was a man named McMurdy. We got a little over a hundred yards from the corral when the firing commenced. I saw Lee with a smoking pistol, but don't know who he hit. I saw Joel White strike a man in the front wagon, and he and Jacob Hamblin went in and murdered the wounded. While this was going on the Indians came up to our wagon, the children's wagon, and began hauling us out. One got me by the hair of the head, and drew me across the edge of the box so that it cut a big piece out of my chin; you can see the scar here yet."

"And now I must say that Lee saved us little folks, as he promised to; he came up and ordered the Indians off, and stood in front of us, so that none of us were badly hurt, only bruised and cut a little. But the wounded in the front wagon had been done for in about half a minute, and the white men and Indians started back toward the emigrants, where there was a good deal of shooting going on. I couldn't see much of that, and I only recollect one thing -- I saw my father on a knoll, with his hat off, running up toward our wagons. I suppose that was just before he was killed, for the teams went on, and when I looked around again I didn't see him."


"Was that all you saw of the massacre?"

"That is all I recollect about what happened at the Meadows. We were driven on until we got to Hamblin's ranch, where we stayed that night. There wasn't much spare room, and during the night pretty nearly all the white men who participated in the massaxre dropped in. Among them were old Billy Young and William H. Dame. I hadn't seen Dame until that night, but I believe he had just come from the ground where the butchery took place."

(Idaho Bill's recollection is here probably at fault. Although the charge that Dame was one of the chief, if not the chief, Mormon Church dignitaries in southern Utah who authorized the destruction of the emigrants is strongly supported, no direct proof has been adduced that he was present at the butchery. -- Ed. Herald.)


"Next day the children were taken to Cedar City. They were distributed from there around in various places. I stayed there one day, and was sent by old Billy Young to John D. Lee's house at Harmony. There I was left with Caroline, Lee's second wife, who took a great liking to me; and, indeed, she was one of the kindest women I ever knew. From the time when I arrived at the house she treated me as she might have treated her own son, and took the utmost care lest I should say something which might endanger my life. She had me sleep with her always, except when Lee came to the house after having taken his turn with his other wives; then I used to sleep in a little bed on the floor. When I was with her alone, Mrs. Lee used to charge me, 'Now, Charlie, remember to always say the Indians killed your folks. Say this whenever you are asked by anybody and everybody. Don't ever speak of white people -- don't ever say any white men did the shooting. Remember this, Charlie, for if you ever let on it was white folks they will kill you."

"She used to drum into my ears so that I learned it, as I learned many other things that she told me, by heart. About six weeks after I went to live with Mrs. Lee, the two drivers, Knight and McMurdy, came to Lee's house. They called him out of the door and talked to him a little while, and by and by one of them came to the door and called for me. McKnight or McMurdy, I forget which, commenced at me and wanted me to tell him who killed the emigrants. Of course I told him the Indians did, just as Mes. Lee had taught me to say. This didn't seem to suit them; they told Lee he oughtn't to keep me; that I was older than he thought I was, and that I knew altogether too much. One of them said that there ought to be something done with me, I don't know what would have happened if Mrs. Lee, who was inside the door and got wind of what they were saying, hadn't come out and told them it was all nonsense, that I was young, and didn't know anything they thought I knew. From all that I have learned of the Mormons since, I am perfectly certain that her intercession at that moment saved my life."


"About two months afterward another set of visitors came to Lee's house. There were three of them this time -- Stewart, Haight and Higbee. Lee and Stewart quarrelled; they both pulled their six-shooters and were going to kill each other. It was all about the division of the Mountain Meadows cattle. The women -- Caroline and Rachel (Lee's wives), and Mrs. Stewart, who was there at the time -- stopped it and made them put up their pistols."

Note: The original Idaho Bill article in the New York Herald of May 17, 1877 continues with the following paragraphs: "I will tell you now," said Idaho Bill, or Charley Thatcher, "why I know more about what I suppose you want to find out than John D. Lee himself. One of the twelve apostles, Amasa Lyman, who apostatized several years ago, and who, I have heard, was never very strong in the faith, came on a strange errand to the house about a month before I left it in the spring of 1858.It was about eleven o'clock in the forenoon when he walked through the front door into the room where John D. Lee was sitting. Mrs. Lee and I were in the next room -- the bedroom -- and the door was open between. Apostle Lyman said -- 'Brother Lee, I've been sent to you to see what papers you have got in regard to this Mountain Meadows affair. I've been sent to look into them and counsel with you, and I will advise you to do nothing but what is right.' --- Lee at first stood him off, but after they talked awhile he went and got some papers and handed them to Lyman. All this time Mrs. Lee had been listening and fidgeting. When she saw Lee hand the letters to Lyman she pulled me up to her and said, in a whisper, 'Charley, now you slip out of here and be a-fooling around Mr. Lee; hang on to his leg, or keep close to him some way, and find out every word that's in them letters and come and tell me.' --- Pretty soon Lee and Lyman went out the door and sat down on a cane-bottomed seat on the stoop. I did as Mrs.Lee told me, and hung around Lee and heard him while he read a letter. There were two letters, one of which Lee read aloud; the other he handed afterward to Lyman, who read it to himself, and quietly passed it back after he had finished it...."



Vol. III.                             Sacramento, Tuesday, May 29, 1877.                             No. 82.


The evidences of a Mormon uprising are accumulating. Either the news reporters in Utah have chosen to become absurdly sensational or some unusual movement is on foot in this American Zion. The country will be slow to believe that the reorganization of the Nauvoo Legion imports a menace to the safety of Gentiles residing in the Territory. The Mormon leaders know that the murder of a Gentile by a Mormon, no matter what the real provocation may have been, is interpreted by the country to mean a religious assassination. Brigham Young has been and will continue to be held responsible for all the bloodshed in the Territory, and his hierarchy would not at this day survive another Mountain Meadows massacre. Of all persons, it would seem he is the most interested in preventing violence. The latest phase of the situation, as reported from Salt Lake, is to the effect that Brigham intends to gather 10,000 Indians in Thistle Valley, "to do the will of the Lord." To this end, Mormon settlers in that valley have been notified to leave, which would seem to indicate that they are not willing the Indians should do the will of the Lord upon them. This may afford a clue to what Brigham means by the "will of the Lord," but it is already understood that in this modern Judea, as in the ancient, the worst atrocities -- those of which devils should have been ashamed -- are ascribed to tbe Lord. It is not clear, however, where Brigham is to gather his 10,000 Indians from, and it is still less clear how they can do the will of the Lord on any extended scale in a depopulated valley, for it is evident that the advent of the Indians and the hegira of the Mormons will be sufficient warning to the Gentiles. Some things, however, are very clear. Among them may be noted the fact that if 10,000 or any other number of Indians are gathered in any valley of Utah, and make any hostile demonstrations, the United States troops will do the will of the Government upon them summarily, and if it were plainly apparent that Brigham Young had designed any evil work for them, it would work the utter confusion and overthrow of Mormonism in this country. The stories bear a closer resemblance to an attempt to prejudice the Mormon people before the country, and excite and enrage popular sentiment against them, than the sober report of any existing facts.

Notes: (forthcoming)



Vol. III.                             Sacramento, Saturday, June 2, 1877.                             No. 86.


An attempt has been made to assassinate a New York Herald correspondent, at Salt Lake City. There appears to be no doubt as to the facts, and the conclusions to be drawn are not such as would be justifiable elsewhere. When, in an ordinary community, an attempt at assassination occurs, we naturally inquire into the motives of the individual who made the assault. But in Utah this line of inquiry would be ineffective, for the reason that individuals in the Mormon Church are always more likely to be the agents of the Church than to be acting for themselves. In the present case the presumption is strong that the removal ot the Herald correspondent had been arranged by the heads of the Church, and very probably it was intended to deter other persons from writing up the situation. The Herald has lately been very emphatic in its denunciations of the Mormon leaders, and has followed up the Mountain Meadows massacre with so much patient perseverance as to alarm the guilty survivors. The correspondent has also called attention to the drilling and arming which has been going on, and altogether he and his employers have rendered themselves extremely disagreeable to the Mormons. There is little doubt that the attempted murder has grown out of these conditions, and it shows the necessity of still more prompt and vigorous action against the nest of cut-throats that rule the Church of Latter Day Saints.

Notes: (forthcoming)


Evening [     ] Bulletin.

XLIV.                       San Francisco, Calif., Saturday, September 8, 1877.                       No. 22.

The Origin of Mormonism.

Remarkable local testimony has been discovered by the Republican sustaining the charge that the religion of Joe Smith and Brigham Young had its origin in a romance written by Rev. Solomon Spaulding of Ohio of half a century or more ago. The story is furnished by Mr. J. A. McKinstry of Longmeadow, a son of the late Dr. McKinstry of Monson, and grandson of Rev. Mr. Spaulding. Mr. McKinstry is employed in the Main street store of Newsdealer Brace. Rev. Mr. Spaulding's widow, who afterward became Mrs. Davidson, came East from Ohio to live with her daughter at Monson many years ago, bringing the manuscript of his romance with her. She died some 25 years ago, but before her death a plausible young man from Boston came to Monson to see and get the Spaulding writing. It was a time of considerable excitement concerning the Mormons, and he claimed to represent some Christian people who wanted to expose Mormonism. He therefore begged the loan of the manuscript for publication. Much against the wishes of Mrs. Dr. McKinstry, Mrs. Davidson consented to let her husband's unpublished romance go. Nothing was ever heard from it again, and the family have always considered that the bland young gentleman was an agent of Brigham Young's to destroy the convicting evidence that Joe Smith's Mormon Bible was of very earthly origin.

The story of how Rev. Mr. Spaulding came to prepare his romance, which Mr. McKinstry remembers as a child to have seen, is fresh and interesting. He was out of the active ministry in Ohio -- the name of the place Mr. McKinstry does not recollect, but it was near Palmyra, we believe -- running a small iron foundry, and being a man of literary tastes, employed his leisure moments in weaving a romance. It was a time when the work of the mound-builders was creating wide interest, the implements of cookery and war being unearthed, showing the existence of a forgotten race. This furnished the inspiration for the chronicles of the story-writer. He entitled his production "Manuscript Found," the idea being that the romance woven by the ex-preacher was dug up out of one of the mounds in the region. It was a history of ancient America, not all written at once, but as leisure spells and the fancy fell to him Mr. Spaulding would add to it. His writing was no secret in the neighborhood. In that then frontier region, with few opportunities for literary enjoyments, Rev. Mr. Spaulding was prevailed upon to read his production to his neighbors as it progressed. It was written in Bible phraseology, and made as quaintly olden as possible, so as to carry out the conceit of its alleged mound origin. Among the attentive listeners at these readings were Joe Smith and Sidney Rigdon, the same who founded Mormonism. Not only did Smith hear the manuscript read, but on one occasion, as Mrs. Davison frequently testified before her death, he borrowed it for a week or so, giving as a reason that he wanted to read it to his family, who had been unable to attend on Mr. Spaulding's readings. Not long afterward it will be remembered, Smith claimed that an angel had revealed to him the existence of a buried history of aboriginal America, the plates of which it is alleged were dug up, and the book of Mormon made as a translation of their inscriptions. The widow of Mr. Spaulding and her daughter, Mrs. Dr. McKinstry of Monson, compared the Smith Bible with the parson's romance, and they were essentially the same. The similarity was so overwhelming as to leave no doubt that Smith copied in full Rev. Mr. Spaulding's writing, and made out of it bodily his divine "revelation." -- Springfield, Mass., Republican.

Note: The Bulletin's reprint leaves out the original article's final paragraph: "The character of the minister's romance was such, and his elaboration of it so thorough, as to strike the fancy of Smith, who was given to the mysterious. His family had been noted for divination, treasure-seeking, etc., and so Joe found Mr. Spaulding's work just in his line. That the results of his appropriation of it have been so stupendous was always a great cross to Mr. Spaulding's good widow, Mrs. Davison. She mourned that, even innocently, her husband should have been the means of foisting upon the world so great an evil. This was the real reason of her willingness to allow the manuscript to be taken to Boston for publication. It is to be regretted that her family have not better preserved Mrs. Davison's recollections of her husband's writing, now forever lost to the world. Enough has been handed down, however, to establish beyond doubt the truth of the claim that here was a source of Joe Smith's "inspiration." Mrs. Davison's story has long been familiar to leading men of Monson, and so impressed was the late Rev. Dr. Ely with it that he prepared a considerable account of it years ago."



Vol. III.                             Sacramento, Saturday, Dec. 29, 1877.                             No. 271.


Something About the Early Life of the Mormon Prophet --
Story of the Mormon Bible From the Man Who First Printed It --
The Men Who Figured in its Production and Publication.

(view original article from Detroit paper)

Notes: (forthcoming)


Evening [     ] Bulletin.

XLVI.                         San Francisco, Friday, September 27, 1878.                         No. 147.


A Visit to the Possessor of the Original Manuscript
of the Sacred Volume.

The Richmond, Mo., Conservator of last week mentions a visit made to that place by Elders Orson Pratt and J. F. Smith, two high dignitaries in the Mormon Church, and in connection with it reminds us of an important historical manuscript which the world had almost forgotten. Elders Pratt and Smith arrived at Richmond, Saturday, the 7th, and inquired for David Whitmer, "the only living witness of the translation of the Book of Mormon, and the custodian of the original manuscript as taken down by Oliver Cowdery." The visitors were directed to Mr. Whitmer's residence, and on meeting him, announced the object of their visit, which was to secure the manuscript for keeping in the archives of the church at Salt Lake City. Mr. Whitmer declined to give up the book on any terms. He had had it in his possession for nearly half a century, and regarded himself as the proper custodian of it. He intended to hold it till the proper time shall arrive for its surrender to those authorized to receive it, when he will give it up.

It is not mentioned in the Conservator's brief interview what Mr. Whitmer regards as the proper parties to receive the book. It is not even stated that Mr. Whitmer is a Mormon, nor how he came into possession of the book. While refusing to give up the volume, he readily brought it forth and exhibited it to his visitors. They promptly pronounced it the original copy of the Book of Mormon, Elder Pratt being familiar with the handwriting of Oliver Cowdery, the writer. They offered Mr. Whitmer any price he might ask for the volume, but finding him resolute, left him after a pleasant visit of one hour, with the request that he continue to take good care of it, so that the Church might receive it at the proper time. The Conservator states that "The book is in a splendid state of preservation; the ink as bright as if written yesterday, and it is inscribed on large paper, unruled, in a small hand, clearly written close to the edges, top and bottom, making over five hundred pages." It is the original Book of Mormon taken down from the lips of the prophet.

It may be stated that the Mormons once had their central establishment at Far West, in Caldwell County, adjoining Ray, and laid there the foundation of a temple. Difficulties grew up, however, between them and the settlers around them, leading to frequent conflicts and bloodshed, and, in the end the Saints were forced to leave the State, going to Hancock county, Illinois, where they founded the city of Nauvoo and erected a temple. The foundation of the Far West temple is still to be seen, and Mr. Whitmer's Mormon visitors, on taking their departure from Richmond, made a trip to Caldwell County to take a look at it.

Note: While the Bulletin editor was most likely referencing the Richmond Conservator of Sept. 13th, that same paper also published a related report in its issue for Sept. 20th. See also the Salt Lake City Deseret News of Nov. 27, 1878 and the Salt Lake Tribune of Oct. 12, 1878.


Evening [     ] Bulletin.

Vol. ?                                 San Francisco, Saturday, May 31, 1879.                                 No. 48.


A Mormon Elder's Exposure of the Great Swindle --
The Prophet as a Drunkard and Loafer.

Salt Lake City, may 10th. -- The recent trials of Mormon dignitaries in the Territorial and United states Courts, and the conviction of a prominent saint on charges of bigamy, have given a fresh impetus to the perpetual agitation going on here for the overthrow of the social system founded on the revelations of Joe Smith and his successor, Brigham Young. The discussion in the Gentile press is, if possible, more vigorous than ever, and much interesting matter has been added to what might be called the inside history of the Mormon Church. The Tribune of this city publishes the following exposure of the character of Joe Smith and his partners in the "revelations" on the authority of a prominent Mormon -- Elder Hyde:

(view original article from Utah paper)

Notes: (forthcoming)


Grass Valley Daily Union.

Vol. XXIX.                         Grass Valley, Nevada Co., Cal., July 30, 1881.                        No. 4441.


The Destroying Angels Murder the Betrayer
of the Great Massacre.


(Pioche Record, July 22d.)

News has reached Pioche that Bishop Philip Klingon Smith, at one time a man of high standing and great influence in the Mormon Church, and the exposer of the Mountain Meadows Massacre, and the names of the men who participated in the bloody deed, is dead. His body was found in a prospect hole in the State of Sonora, Mexico, and a letter from there, which was received in the vicinity of Pioche, states that the mystery surrounding the body indicates that Smith had been murdered. Smith died just as he expected, for on his return from Beaver in 1876, after testifying in the trial of John D. Lee, we met Smith in town, in a sort of secluded spot, and during the conversation Smith remarked: "I know that the Church will kill me, sooner or later, and I am as confident of that fact as that I am sitting on this rock. It is only a question of time; but I'm going to love as long as I can." Immediately after Smith's return from Lee's trial, as his wife at Panaca refused to have anything to do with him, being so ordered by the Church, he started southward, and loved in Arizona for some time, following prospecting. During his residence in the mountains of that Territory two attempts were made upon his life, and by whom he was never able to discover. Smith made the exposure of the butchery at Mountain Meadows more for self protection than anything else. In the early days, when Hiko was the county seat of Lincoln and the flourishing and only prominent mining camp in this southern country, the Mormons used to haul all the freight from Salt Lake to Hiko. Smith was engaged in freighting. Smith was engaged in freighting, and his son, Bud Smith, was assisting him. During one of these trips father and son had a quarrel, and Bud went to Hiko and obtained employment. It was during the winter of 1867-68, when Klingon Smith arrived in Hiko with a load of freight, his son pointed him out to the people, and told them that just after the massacre his father pointed out a young girl to him and ordered him to kill her, saying that if "he (Bud) did not kill her he (his father) would kill him." Bud told his father that he would not kill the girl and that he might kill him. Then Bishop Smith turned upon the poor girl himself, and knocked her brains out with a club. This was the first inkling to anything authentic in connection with the massacre, and caused considerable excitement among the settlers of Hiko. Wandell, one of the county officials at that time, informed Bishop Smith what his son exposed, and hurried him out of town. After that, while engaged in handling freight, upon his arrival at Panaca, Smith would always hire some one to drive his team over to Hiko. In 1871 Bishop Smith made affidavits before the Clerk of Lincoln county, making the exposure of the massacre and the names of those connected therewith, which was published in the Record and made public for the first time. Mrs. Smith is now living at Bullionville, and is married to a man named Dolf Laundrich. Mrs. Smith is an intelligent old lady, and is the mother of seventeen children by Smith, the last two being twin girls, who are now about sixteen years of age. Most of the Smith family reside in Lincoln county.

Note: The above report, from the Nevada Pioche WeeklyRecord, was also reprinted in the Sacramento Daily Record-Union of July 30th. on the same day.



Vol. XV.                           Sacramento, Calif., Thursday, February 23, 1882.                           No. 2.


A Mass Meeting of Citizens Memorialize Congress.

In accordance with the circular of the Chicago committee, extracts of which document appeared in the Record-Union yesterday, a meeting of citizens was held at the Westminster Presbyterian Church last evening to memorialize Congress to enact laws for the suppression of polygamy. The meeting was quite large, the church being comfortably filled. The attendance of men much exceeded that of women.


Was called to the chair, and Rev. H. J. Backer was elected Secretary. Mr. Taylor said he deemed it a duty to attend the meeting and lend his aid to its purposes. He had known Mormonism from its infancy; had lived near the Nauvoo settlement. He believed all men had a right to worship as they pleased, and that no law should be passed to abridge that right; but polygamy should not shield itself beneath that cloak. He was glad that Congress now showed some disposition to suppress the evil.


Was then called out. He had had a close acquaintance with the Mormon people. Was among and near them several years. Polygamy was not one of their doctrines when the Mormon Church was organized in 1830. The Book of Mormon then prohibited it. In four or five years Jo. Smith, Oliver Cowdry, Sidney Rigdon and others claimed to have revelations. These were printed, and called the "Doctrines and Covenants," and were received by the Mormons as of Divine inspiration. This book also prohibited polygamy. The church began with six persons. Some delegations were sent to Ohio and Missouri to proselyte. From these beginnings sprang the present organization. In Missouri they were guilty of practices obnoxious to the people. In this they were encouraged by the doctrine that they were Saints of the Lord, and entitled to a large share of the earth. They used to say they would dominate the United States. In 1848 things became so bad that they were driven out of Missouri by the State militia. They then settled at Nauvoo, Ill. In June, 1844, Jo. Smith was killed by a mob of the people while in jail. In January, 1846, the Mormons called on all their people to emigrate beyond the Rocky mountains -- wanted to get beyond the jurisdiction of the United States and make for upper California, then belonging to Mexico. In 1846 the Mexican war began, and in 1848 Mexico ceded to the United States a vast region, and including Salt Lake valley. Then the Mormons sent delegations to the Sandwich Islands, to see if they would be received there. The Mormons reached Salt Lake July 24, 1847, and to this day celebrate that date. About 1836-37 Jo. Snith pretended to have a revelation incorporating polygamy into the system. He left the written revelation where his wife Emma would find it. She did find the paper, and destroyed it. Smith brought the matter before his counselors, and had a contention with Cowdry about it, leading to a separation of these leaders, who were, by the book of covenants, declared to be of equal authority. In 1843 Smith had another revelation on the subject at Nauvoo. By June, 1844, he had taken four wives, and others had entered on polygamy, but they kept the practice secret. At Salt Lake, in 1850, it was denied that polygamy was practiced, The speaker was in Salt Lake in August, 1850, and staid there eight months thereafter. In November the leaders publicly announced polygamy as an "institution " of the church. The speaker investigated and found the practice very general. Apostle Spencer himself introduced the speaker to his four wives. Apostle Grant had four wives, and Dr. Richards, Brigham Young's counselor, had seven wives; to all these he was introduced. They were like obsequious slaves -- devoid of womanly independence. Heber Kimball was reputed to have thirty wives, and Brigham Young declared he didn't know how many he did have...


A collection was then taken to defray the expenses of the meeting, during which some historical statements were indulged in, and the Chair then appointed as the committee called for in the resolution, Rev. Drs. Dwinell, Deal and Frost. The meeting then turned sine die.

Notes: (forthcoming)


Daily [ Los Angeles ] Herald.

Vol. XXI.                         Los Angeles, Calif., Friday, April 25, 1884.                        No. 59.

Authorship  of  the  Book  of  Mormon.

The Presbyterian Observer throws new light on the authorship of the Book of Mormon. The book, it says, has commonly been credited to the Rev. Solomon Spalding, a Presbyterian minister -- a romance purporting to give the origin and history of the American Indians. He sought to find a publisher for this story in Pittsburgh, but was unsuccessful. The author died a few years later. The manuscript of this story unaccountably disappeared, though it was generally believed that one Sidney Rigdon, a printer, afterward a Mormon Bishop, got possession of the same, altered and added to it, and thus altered and emended, was sent forth to the world as the Mormon Bible. This point is explained by the following letter from Mr. James Jeffries, of Harford county, Md., whose boyhood was spent a few miles from Pittsburgh. He says: "I know more about the Mormons than any man east of the Alleghanies, although I have given no attention to the matter for twenty-five years. I did not know I was in possession of any information concerning the origin of the Book of Mormon unknown to others. I supposed that as Rigdon was so open with me, he had told others the same things. Forty years ago I was in business in St. Louis. The Mormons then had their temple in Nauvoo, Ill. I had business transactions with them. Sidney Rigdon I knew very well. He was general manager of the affairs of the Mormons. Rigdon, in course of conversation, told me a number of times that there was in the printing office with which he was connected in Ohio, a manuscript of Rev. Spalding's, tracing the origin of the Indian race from the lost tribes of Israel; that this manuscript was in the office for several years; that he was familiar with it; that Spalding had wanted it printed, but had not the means to pay for the printing; that he (Rigdon) and Joe Smith used to look over the manuscript and read it over on Sundays. Rigdon and Smith took the manuscript and said: 'I'll print it,' and went off to Palmyra, N. Y. I never knew this information was of any importance; thought others were aware of these facts. I do not now think the matter is of any importance. It will not injure Mormonism. That is an 'ism,' and chimes in with the wishes of certain classes of people. Nothing will put it down but the strong arm of the law."

Notes: (forthcoming)


The Kern County Californian.

Vol. V.                         Bakersfield, Calif., Saturday, May 31, 1884.                        No. 25.

Apology for the Book of Mormon.


This book condemns polygamy. It is not a travesty, as is proved by its collateral work, Doctrine and Covenants," which contain revelations made to Americans by one claiming to be Jesus Christ of he New Testament. It is attested to by miraculous occurrences. It is in no single instance discordant with the teachings of the Bible. It is opposed to the idea that miracles have ceased or that the canon of Scripture was ever closed. Its diction is Christ-like, very pure, thoroughly exact; extremely penetrating and deeply solemn. It no doubt fulfills the cleansing of the sanctuary fortold by Daniel. As the seventy weeks meant 490 years, so it is 2300 years from the death of Zachariah, the son of Barachias, who was slain between the temple and the altar, to [the] showing forth of this book, the stick of Ephraim, the stone literally cut out of the mountains (Cumorah, N. Y.) without human hands. The church of God's Israel, the latter day saints, was re-established in 1830 and re-organized in 1873. Christ sums up the Jewish ceremonial economy with tbe death of Zachariah. The ceremonial law was added because of transgression. The plan of salvation has always been the same, and covers the three heavens of the earth in its allotments. The fall of angels from one of these heavens is the cornerstone of the whole plan. The daily sacrifice was taken away at the death of Zachariah, for Malachi says it was not acceptable to God in his day. There is reason for belief that the Bible and Swedenborg'a writings are both allnded to. This book is both Catholic and Protestant, Baptist and Sabbatarian, also Lord's day (first-day). It is essentially Methodist in its spirit and thoroughly opposed to the spirit of super-eminence in national rulership. It relates the ancient history of this continent from a Biblical standpoint, and explains the overthrow of its buried cities. It is correct in chronology and uniform in topography. It shows the fullfilments of Old Testament prophecies and the words of Christ -- "other sheep I have, which are not in this fold." The use of the word senine is remarkable, as the original was in Egyptian characters. It predicts the near restoration of the Jews and a literal resurrection, never denying the power of the Holy Spirit. There was deuteronomy, why should there not be a deuterevangel? Its predictions are deeply affecting: "Paul's words, 'Thou sowest not that body, that shall be,' explains any apparent contradiction between Swedenborg and the book of Mormon. Swedenborg wrote from the standpoint of the third heaven; he denies that one devil rules hell, but not the imputation of Christ's goodness. The book of Mormon relates almost entirely to the future of this planet. The capabilities of the resurrected will be all-embracing. Spiritualism and its one-sided ideas followed the martyrdom of the Smiths. There is reason to believe that the last days will not extend beyond a century.
      Sol iustitiae et occidentem illustra.

Notes: (forthcoming)


Evening [     ] Bulletin.

Vol. ?                                 San Francisco, Saturday, Dec. 13, 1884.                                 No. 58.

Who  Wrote  the  Mormon  Bible?

The remarkable growth of Mormonism in Utah and other parts of the United States, and the efforts made by the ablest statesmen to check the growth of polygamy, have brought the Mormon problem so prominently before the minds of the people that an investigation of the original Mormon Bible manuscript by scientific men will be had next Monday. This manuscript, which is declared to be the translation of some hieroglyphics inscribed upon metal plates, whose hiding place in the soil of Ontario county, N.Y., had been revealed to Joseph Smith by an angel of the Lord, is in the possession of David Whitmer, of Richmond, Mo. Mr. Whitmer is now quite an aged man, and the only surviving member of the little band who assisted Joseph Smith in the founding of the Mormon Church. He is said to lead an almost "blameless life," and is a firm believer that the manuscript entrusted to his care is of Divine origin. Whitmer, Oliver Cowdery and Martin Harris were the witnesses who testified when Smith published the Mormon Bible, that an angel of God came down from heaven and laid before their eyes the plates that bore the character[s] of which the manuscript is said to be a translation. The investigation is being pushed by Prof. Clark Braden, formerly President of Abington College. The judges appointed for the occasion are Col. J. T. Childs, of The Richmond Conservator, Mr. Ethan Allen, of The Lexington Observer, and Mr. Harrison, of The Richmond Democrat. One of the principal witnesses to appear before the Examining Board is Maj. J. H. Gilbert, of Palmyra, N. Y., he being the printer who set the type for the Mormon Bible. The points to be considered are:

1. Is the manuscript in Whitmer's hands the manuscript [---] Maj. Gilbert used in setting up the "Book of Mormon?"

2. Is the manuscript punctuated and capitalized, and to what extent?

3. Are the errors in grammar and composition that are in the first edition of the "Book of Mormon" found in the manuscript?

4. Has the manuscript bean changed since it left the hands of Oliver Cowdery, and to what extent and by whom?

There have been several stories advanced by persons who are not of the Mormon faith as to the origin of this Bible. The most plausible one, however, and the one most generally accepted, is that the "Book of Mormon" was written by Rev. Solomon Spaulding, a graduate of Dartmouth College, who was in the habit of using his leisure hours in the composition of speculative and historical romance relating to the origin of the races which were former inhabitants of this globe. The manuscript of one of these stories is said to have been stolen by Sidney Rigdon. After the publication of these scriptures by Smith, an attempt was made by the daughters of Spaulding to expose the fraud, but success did not crown their efforts. The original book, as published by Smith, did not sanction polygamy, but he is said to have received a revelation in 1843 which authorized each "saint" to take several wives. The examination of the manuscript will occupy ten days or two weeks, and the decision of the judges will probably set at rest any future discussion of the question.   Kansas City Times.

Note: The above item was evidently copied from a Dec., 1884 issue of the Kansas City Times. At about the same time, a very similar report was published by the St. Louis Globe-Democrat. The text largely paraphrases an article on this topic, first published in the New York Times of July 26, 1884.


Vol. I.                                         Oakland, February 1885.                                         No. 2.


A letter from Wm. B. Smith, the last remaining brother of Joseph Smith the founder of the Church of Christ of Latter Day Saints and one of the Twelve Apostles, at the date of the death of his brother, and who repudiated the leadership of Brigham Young, and his false doctrines and has ever since stood aloof from Brighamism, and who is a staunch defender of the claims of the Reorganized Church.

                                                                   Elkader, Jan. 18. 1885.
To the friends of the Expositor. After compliments and best wishes to my old comrade and fellow laborer in the gospel of Christ, Brother H. P. Brown, Editor; we take the pen to say that we are in receipt of the first number of the Expositor; and to say that we are well pleased with it would be a term too insufficient to express our gratification and praise of its true merits.

We like the looks of the Expositor very much, and the tone of the sentiments and principles it proposes to advocate. It seems to have the right kind of ring in it for the work.

More light is needed in opening the eyes of those who have been led into apostasy by false apostles; and by deceitful and designing men.

The Expositor, we trust, as an expounder of the doctrines of the Church of Christ will do much, to set the faith of the true Saint before the public; and thus draw the dividing line between the true and spurious doctrines of Mormonism

Situated as the Expositor is, upon the Pacific Slope, it will have a much better chance, with its helpers, the Herald, Hope and Advocate, to counteract the influence which is brought to bear against the truth by the bad example and teachings of the Utah Mormons.

Go on, go on, brethren and saints. May God bless and speed the good work, for the redemption of fallen Israel, and planting the gospel standard in every land, and among every nation, people and tongue. -- A kingdom to prepare in righteousness for the coming of God's dear son!

For the time is coming when all Israel will be free; when truth and peace, and the knowledge of God, shall abound from land to land and from sea to sea.

Then to accomplish so great a work, as the destruction of sin, iniquity and false doctrines from the earth; and also of those things which have so cursed the name of Mormon or Mormonism by the corrupt doings of those Utah Apostates; it becomes the duty of every Latter Day Saint to put forth a helping hand in so praiseworthy a cause, as the Expositor is engaged in.

It is needless to multiply words further on this subject. If there is anything virtuous; if there is anything honest; if there is anything just; if there is anything good dwelling in the hearts of the truth loving Saints of God, it is now a good time for them to show their faith and love for the cause, they have so much professed to love by responding to the Expositor's call for help and aid in this work, of redemption of Latter Day Israel and for the planting [of] the true gospel standard among all nations,

Brethren and Saints you will also remember that prayers like faith, without works are dead, being alone.

Send on your money brethren and saints everywhere and give aid to the good cause.

The Expositor should be maintained. In much hope I subscribe to all saints.
                                                                          Yours truly,
                                                                 WILLIAM B. SMITH.

Notes: (forthcoming)


Vol. I.                                         Oakland, April 1885.                                         No. 4.



The most interesting exchange we have is the Blue Valley Blade, published by L. L. Luse at Wilber, Neb. It seems Mr. Luse brought out and groomed the Rev. Clark Braden as the great Mormon annihilator, and fed and clothed him, and gave him $110 out of $150 for his services in the first Braden-Kelley debate on Mormonism. It further appears that Braden is an inbred scoundrel of the first water, having been advertised by his own church at Perry, Pike county, Ill., as unworthy of Christian confidence, and signed by five members of that church. But that made no difference; he was just the man to annihilate Mormonism with. Being completely whipped by Kelley, he made his friends believe if he could only get on the classic grounds of Kirtland, Ohio, where the Mormons first settled, he could bury Kelley and the Mormons under the load of dirt and filth so deeply that forever after he would be recognized as the "Mormon Annihilator."

Bro. Lane, still taking stock in him, and hoping he would retrieve his fortune in the next debate, went with him to Kirtland, Ohio, and attended that debate with Kelley, as a sort of second, where Braden showed such a filthy character as a debater and Christian that the people in Kirtland gave Kelley and wife an ovation, to the chagrin of Bro. Lane and the disgust of Braden... "Let the sinners in Zion be afraid, and fearfulness seize the hypocrites."

Notes: (forthcoming)


Vol. I.                                         Oakland, May 1885.                                         No. 5.



The Blue Valley Blade of April 16th, after quoting a portion of our editorial under the above caption, and giving us due credit, says:

When we engaged Braden to conduct the Wilber debate we knew nothing about him, save he had some ability as a debater, and that he represented himself to us as being a member of the Christian Church, which representation we found to be false; but it was not until both the Wilber and Kirtland debates were over. At the close of the Wilber debate, and after he and Elder Kelley had agreed to repeat it at Kirtland, we informed him that he had not given satisfaction and that Kelley had knocked out the persimmons. He promised if we would not bounce him he would do better at Kirtland; so we took him to our bosom and gave him over half of the house, greatly to the displeasure of our wife. We kept his rooms at a high temperature, at an expense of $3.75 per week for fuel, thinking we might thaw some of the crotchetyness out of him; but, alas! alas! the more we groomed him the more like the long-eared animal he became, and the more natural inherent cussedness came to the surface. We went to Kirtland at the beginning of the debate, but became so thoroughly disgusted with his unjust, dishonest and unscrupulous methods, and his sarcasm, vituperation and falsehoods, that we left Kirtland and came home before the debate was half over.

Well, Bro. Luse, we feel like forgiving you now for perpetrating such an unmitigated villain upon one of our young elders, since you have had the grace and honesty to acknowledge that you did not know his character when you pitted him against brother E. L. Kelley.

As Braden has gone where the "woodbine twineth," and is so well advertised by the Blue Valley Blade, we propose to drop a tear of commiseration for his lack of Christian virtue and purity, and hope and pray that at no distant day he may realize his situation and, through faith, repentance and baptism for the remission of sins, he may receive the gift of the Holy Ghost and become a meek and humble follower of Jesus, whom he has so signally disgraced by his anti-Christian conduct.

The lesson to be drawn from this whole matter is to be careful to know the character of the company we keep; and that when we wish to teach morality and Christianity to others, we see to it that we introduce as champions only such as we can vouch for as being both moral and Christian teachers.

A True Account of the Origin of the "Book of Mormon."

This work, small though it is, should be in the hands of all who believe in the divine mission of Joseph Smith. It is an important work, and should be read by every Latter-Day Saint. Brethren who remit to the author at Elkader, Clayton county, Iowa, will be promptly attended to. The price is 25 cents for one copy; five for one dollar.

From a letter from Bro. William B. Smith, dated April 6th, we extract the following:

"Glad to see the Expositor's pleasant face when it comes in. Glad to see also that plainness of speech that some newspaper editors are justly deserving of, who love to peddle out falsehood against the character of an innocent people. May the Expositor's face continue to shine while truth is the privileged ornament of a true Latter-Day Saint,"

Thanks, Uncle William, write often..

Notes: (forthcoming)


Vol. I.                                  Oakland, California, July 1885.                                  No. 7.



Many accounts have been printed of the true source of the Book of Mormon which forms the foundation stone of the Church of the Latter Day Saints, and which is accepted as a genuine revelation by thousands of Mormons scattered throughout our western territories; but in "New Light on Mormonism" Mrs. Ellen E. Dickinson has brought together a mass of new information, which added to the facts already known, makes her book the most complete exposure of the great fraud of the century. The book was written in 1882, and this new edition continues the history of Mormonism down to the present time, and contains a good summary of the effects of the Edmunds law when enforced by such men as Judge Zane. The writer, Mrs. Dickinson, is a relative of the Rev. Solomon Spaulding, who, while at Conneaut, O., wrote a romance called "The Manuscript Found" -- the true source of the Book of Mormon. Spaulding was a man of much literary ability, whose curiosity in regard to the mound builders was deeply stirred by the discovery of the remains of an early race in a mound near his home. He conceived the idea of writing a book, founded on the discoveries made in this earth-mound, and attributing this work to the descendants of the immigrant Jews, who started from Jerusalem with Levi [sic] and his four sons under divine guidance. He was a semi-invalid, and it was his custom to read chapters as they were completed to the members of his family and neighbors who chanced to call. Several of these people recall the peculiar names which he gave to the wandering tribes -- Mormon, Moroni, Lamenite and Nephi -- words which he coined, and which Joseph Smith afterward appropriated. Mrs. Dickinson, with much detail, tells of the disappointment of Spaulding in failing to secure the publication of his work at Pittsburg, where he went with the manuscript. In the printing-house, where the manuscript was left for months, worked a young printer named Sidney Rigdon, who became a preacher among the Mormons, and who was accused in after years by Spaulding of copying his book while it remained in the printer's hands. Certain it is that the names, the plot and much of the imagery of Spaulding's romance is found in the Book of Mormon, which was given to the world by Joseph Smith as an inspired work. There is no positive proof that Rigdon stole the romance, as Spaulding removed his original manuscript, but there is proof of the efforts made by the Mormons to get possession of the original manuscript story. Through trickery one Dr. D. P. Hurlburt obtained possession of the coveted book for the purpose, as he claimed, of comparing it with the Book of Mormon. The owners of the manuscript never heard of it again, although they tried frequently to regain possession of it. The natural assumption is that Hurlburt sold it to the Mormons, as he was known soon after to purchase a farm at Gibsonburg, O., where he lived to the day of his death. The destruction of this evidence of the fraudulent character of the Mormon Bible was absolutely necessary, as its publication would have seriously injured the growth of the new religion. Mrs. Dickinson paid a visit to Hurlburt in 1880, but although he showed signs of great uneasiness when questioned on the subject, he denied the charge that he had sold the manuscript to the Mormons. He died two years after, and with his death ended all prospect of any direct evidence to denote the literary larceny by Rigdon and Hurlburt, which proved of so much value to the Mormons.

The story of the origin of Mormonism, its rapid spread under the leadership of the disreputable Joseph Smith, the migrations of the band, the grafting of polygamy upon the parent creed by Brigham Young, and the events which have brought the Mormons within reach of the law, and all this astonishing story of credulity and fanaticism is retold here with much power, because there is no indulgence in invective or strong feeling. It is a valuable record of a monstrous delusion which bids fair now to be robbed of most of its power in the course of a few years. (New York, Funk & Wagnalls.)

The foregoing (though evidently a paid advertisement) appeared in the Sunday Chronicle of May 31, 1885, as a pretended review of a work recently published by Mrs. Ellen E. Dickinson, who claims to be a "relative of the Rev. Solomon Spaulding," who wrote the romance called the "Manuscript Found."

The Spaulding story has been exploded more than ten thousand times since it was first invented by Dr. Philastus D. Hurlburt, and published in the book called "Mormonism Unveiled, by E. D. Howe, of Painesville, Ohio," who published and fathered the book written by said "seventh son," Doctor Hurlburt, because he was such a notorious liar no one would believe a word he said if they knew he said it. Dr.(?) Hurlburt was baptized into the Church of Latter Day Saints on the farm of our father-in-law, William Barker, near Jamestown, Chatauqua county, New York, somewhere between 1832 and 1835. He removed to Kirtland, Ohio, where he was excommunicated from the church for gross immoral and unchristian-like conduct. Here he heard that the Rev. Solomon Spaulding had written something in regard to the Indians being the descendants of the lost tribes of Israel, and that Mrs. Spaulding (then Mrs. Spaulding Davidson, of Munson, Mass.) had the manuscript of said work. He then went to Munson, saw Mrs. Davidson and her daughter, got the said manuscript, promising to publish the same and give them a part of the profits of the sale of the book. Finding the book would not answer his purpose he invented the celebrated Spaulding romance story, published it in "Mormonism Unveiled," leaving the said Spaulding manuscript with the adopted father of the "Mormonism Unvailed." E. D. Howe, since which time the Spaulding romance story has been the ammunition to load all the sectarian guns in all the civilized world, and has been the leading weapon used by priests and people against the Latter Day work ushered in through Joseph Smith.

And, although that story has been refuted times without number, yet the great leading paper of the Pacific Coast is made to say that the "'Manuscript Found' is the true source of the Book of Mormon;" and that, too, since the "manuscript lost" has in fact and truth been "found," and that, too, where the redoubtable Dr. Hurlburt and E. D. Howe placed it: and that is in the possession of L. L. Rice, now of Honolulu, Sandwich Islands.

The theory that Hurlburt sold the said manuscript to the Mormons is too farfetched, when it is history that said Hurlburt threatened the life of Joseph Smith, and was so violent that he had to be put under bonds for to keep the peace. But "Mrs. Dickinson paid a visit to Hurlburt in 1880, but, although he showed great signs of uneasiness when questioned on the subject, he denied the charge that he had sold the manuscript to the Mormons." And, notwithstanding his character for truth and veracity was bad, he told the truth as regards that matter, as recent discoveries prove.

President Fairchild, of Ohio, paid a visit to his old friend L. L. Rice at Honolulu, and in searching his old papers to find articles on the slavery question they came across this identical manuscript, an account of which was subsequently published in the Bibliotheca Sacra.

The attention of Joseph Smith, the son of the founder of Mormonism, having been called to the fact, he wrote a letter to Mr. Rice of Honolulu, and received the following answer:

                          HONOLULU, Sandwich Islands,
                          March 28th, 1885.
MR. JOSEPH SMITH: The Spaulding Manuscript in my possession came into my hands in this wise. In 1839-40 my partner and myself bought of E. D. Howe the Painesville Telegraph, published at Painesville, Ohio. The transfer of the printing department, types, press, &c., was accompanied with a large collection of books, manuscripts, &c., this manuscript of Spaulding's among the rest. So, you see, it has been in my possession over forty years. But I never examined it, or knew the character of it, until some six or eight months since. The wrapper was marked, "Manuscript Story -- Conneaut Creek." The wonder is, that in some of my movements, I did not destroy or burn it with a large amount of rubbish that had accumulated from time to time.

It happened that Pres't Fairchild was here on a visit, at the time I discovered the contents of it, and it was examined by him and others with much curiosity. Since Pres't Fairchild published the fact of its existence in my possession, I have had applications for it from half a dozen sources, each applicant seeming to think that he or she was entitled to it. Mr. Howe says when he was getting up a book to expose Mormonism as a fraud at an early day, when the Mormons had their head-quarters at Kirtland, he obtained it from some source, and it was inadvertently transferred with the other effects of his printing office. A. B. Deming, of Painesville, who is also getting up some kind of a book I believe on Mormonism, wants me to send it to him. Mrs. Dickinson, of Boston, claiming to be a relative of Spaulding, and who is getting up a book to show that he was the real author of the Book of Mormon, wants it. She thinks, at least, it should be sent to Spaulding's daughter, a Mrs. Somebody; but she does not inform me where she lives. Deming says that Howe borrowed it when he was getting up his book, and did not return it, as he should have done, etc.

This manuscript does not purport to be "a story of the Indians formerly occupying this continent;" but is a history of the wars between the Indians of Ohio and Kentucky, and their progress in civilization, &c. It is certain that this Manuscript is not the origin of the Mormon Bible, whatever some other manuscripts may have been. The only similarity between them, is, in the manner in which each purports to have been found -- one in a cave on Conneaut creek -- the other in a hill in Ontario county, New York. There is no identity of names, of persons, or places; and there is no similarity of style between them. As I told Mr. Deming, I should as soon think the Book of Revelations was written by the author of Don Quixote, as that the writer of this Manuscript was the author of the Book of Mormon. Deming says Spaulding made three copies of "Manuscript Found," one of which Sidney Rigdon stole from a printing office in Pittsburg. You can possibly tell better than I can, what ground there is for such an allegation.

I knew Joseph Smith, Jr., and Sidney Rigdon, when they were located at Kirtland; and I once visited Smith, in 1841, when he was at Nauvoo. I have heard Rigdon preach, both as a Campbellite and as a Mormon. I knew Eliza R. Snow well; she was a poetic correspondent of mine when I published a paper at Ravenna, Ohio.

I understand that you are a leader of a dissenting sect of Mormons, sometimes denominated "Reformed Mormons," who repudiate the polygamy of the sect at Salt Lake. I should like to know something more about your division of Mormonhood. I told my friend H. H. Cluff, who was at the head of the Mormon brotherhood on these Islands, and who left here a year or so ago to return to Utah, that I did not believe that Joseph Smith ever practiced or advocated polygamy; and that I supposed it was born altogether of lust, during the days [of] Brigham Young's ascendancy. He agreed to furnish me evidence that I was mistaken in that regard; and although he has sent me a large number of Mormon documents, he has sent nothing on that subject. I should like to know from you, or some other authentic source, whether or not Joseph Smith advocated polygamy in his day.

As to this manuscript, I can not see that it can be of any use to any body, except the Mormons, to show that it is not the original of the Mormon Bible. But that would not settle the claim that some other manuscript of Spaulding was the original of it. I propose to hold it in my own hands for a while, to see if it can not be put to some good use. Deming and Howe inform me that its existence is exciting great interest in that region. I am under a tacit, but not a positive pledge to President Fairchild, to deposit it eventually in the Library of Oberlin College. I shall be free from that pledge, when I see an opportunity to put it to a better use.
                         Yours, etc.
                                   L. L. RICE.

P. S. -- Upon reflection, since writing the foregoing, I am of the opinion that no one who reads this manuscript will give credit to the story that Solomon Spaulding was in any wise the author of the Book of Mormon. It is unlikely that any one who wrote so elaborate a work as the Mormon Bible, would spend his time in getting up so shallow a story as this, which at best is but a feeble imitation of the other. Finally I am more than half convinced that this is his only writing of the sort, and that any pretence that Spaulding was in any sense the author of the other, is a sheer fabrication. It was easy for any body who may have seen this, or heard anything of its contents. to get up the story that they were identical.
                                   L. L. R.

This is too bad, after telling this lie from every pulpit in the land to have it again exploded and exposed by finding the original Spaulding romance! Shades of Lucifer! what will the straight orthodox and all the modern evangelical ministers do to bind the eyes of their followers now that the Spaulding romance story is played out?

The repetition of this old story puts us in mind of the alleged dialogue between Joseph Smith and the devil relative to his starting that romance story. Joseph said: "Now, your Satanic Majesty, what made you tell the Rev. Solomon Spaulding romance story on me? Satan said: "Now, Joseph, my dear sir, when I first told that story I did so for the mere fun of talking, never once thinking that any reasonable person would believe it for one moment -- no, not at all; but judge of my surprise, when on entering church -- as is my usual custom -- on the next Sunday, to hear the minister in the pulpit relating with great solemnity and unction that same story, embellishing it with many a groan, while his congregation sat wrapt in wonder, swallowing every word he said as gospel truth; and what was I, Joseph, -- being nothing but a poor devil -- to withstand the temptation of inspiring all the ministers and newspaper editors, who love a lie better than the truth, to tell and rehash that story again and again? If you could only see how much better some people love a lie than the truth, you would be willing, with your good Christian forbearing disposition to forgive even the devil for telling such an unmitigated falsehood on you."

Now, as regards the story of Sidney Rigdon having anything to do with stealing that silly story of Rev. Solomon Spaulding, we will say: that in the year 1862 we were transacting business for Luther Stowell, Esq., and paying taxes for him and Geo. W. Robinson, President of the Cuba Bank, of Cuba, Alleghany county, N. Y.; that at that time Sidney Rigdon was living with Geo. W. Robinson, his son-in-law; that we wrote a letter to him and sent it by the hands of Companion Luther Stowell, a Royal Arch Mason, to Sidney Rigdon, a Royal Arch Mason, informing him of the claims of Joseph Smith [the 3rd] as successor of his father in the church. In reply to us, among other things, he stated to us on his honor as a Royal Arch Mason, which is good evidence to us of its truth, that when P. P. Pratt and Oliver Cowdery first presented him with a copy of the Book of Mormon he was disposed to reject it and treat it lightly, but, on the earnest solicitation of Pratt to read it before he condemned it, he took the book and carefully read it, and then fasted and prayed for an evidence whether it was true and a divine revelation, when the Lord answered his prayer by giving him such unmistakable evidence that it was a divine revelation that he had never, from that day until he wrote us, doubted it for one moment. This testimony we had of him in his old age, after he had got too old to preach any more, when he knew he would soon go into the presence of his Maker to render an account of the deeds done in the body. And we have understood that on his dying bed he gave the same testimony to the said book.

And we are proud to say we heartily believe the testimony of the venerable and much-belied and slandered Sidney Rigdon. And we mean to live long enough, by the goodness of God, to see his name and that of Joseph Smith duly vindicated, and the truth properly acknowledged by all truth-loving people; and those who love to make a lie duly exposed and driven by the truth to cry, "'tis enough!"

Let God be true though every man a liar. -- PAUL.

Note 1: The editor of the Oakland Expositor was Elder Hiram P. Brown (1825-1889). He was born in Queensbury, Warren Co., New York and was baptized a Mormon in 1842. The Feb. 1, 1844 issue of the Times and Seasons carried this notice: "As we have lately been credibly informed, that an Elder of the Church of Jesus Christ, of Latter day Saints, by the name of Hiram Brown, has been preaching Polygamy, and other false and corrupt doctrines, in the county of Lapeer, state of Michigan.... he has been cut off from the church, for his iniquity." Wilford Woodruff's Journal entry for June 4, 1844 gives his name as "Elder Hiram J Brown," of Jacksonburg, Michigan, "who had been cut of from the church in Nauvoo by an accusation presented by Elder Elsworth." Woodruff also says: "He was still preaching. We talked with him. He said he would harken to council & do what we told him to, manifested a good spirit & wished to be restored. Said that Elsworth misrepresented him. We gave him liberty to teach." History has not recorded the names of Elder Brown's plural wives, if he had any. In 1845 Brown united with James J. Strang and was made an apostle in Strang's church. He remained with Strang until the early 1850s, when, according to Warren Post, he "partially set himself up, and denied the faith, and was also cut off. Hiram was an associate of early Reorganization leader, Zenos. H. Gurley, in the Yellowstone branch in Lafayette Co., Wisconsin, but he did not join the RLDS until 1864.

Note 2: Hiram P. Brown's first wife, Hannah A. Barker (1827-1883?), was born in Chautauqua Co., N. Y. She was baptized a Strangite Mormon March 1848 at Fulton, Rock Co., Wisconsin. Hannah was the daughter of Elder William Barker, Sr., and Sylvia Barker. The Barker family was living at Busti (near Jamestown), Chautauqua Co., New York in the early 1830s when D. P. Hurlbut first associated with the Mormons. According to Elder George Reynolds, D. P. Hurlbut "embraced the gospel [i.e. was baptized a Mormon] in 1832." According to Elder Benjamin Winchester, Hurlbut "resided at Jamestown, N. Y. previous to his embracing the profession of a Latter Day Saint." According to the Sept. 26, 1832 issue of the Jamestown Journal D. P. Hurlbut was living in Ellicott, near Jamestown, as early as Sept. 13, 1832. Combining these various pieces of information with Hiram P. Brown's account, it can be said with considerable certainty that D. P. Hurlbut was baptized a Mormon on the William Barker farm late in 1832 or very early 1833.

Note 3: According to Gilbert W. Hazeltine, Elder William Barker was the "advance agent" for a group of eastern Mormon converts who gathered temporarily at West Jamestown (i.e. Busti township). Hazeltine says: "early in March [1833] Barker had charge of the Jamestown rendezvous, although Rigdon himself was frequently here... During this Mormon exodus and occupation of West Jamestown, the small pox broke out in one of the Mormon houses... The last of the Mormons left Jamestown in the spring of 1834. They made very few converts here..." (Early History of the Town of Ellicott Jamestown,1887, pp. 343-45). LDS researcher Dale W. Adams speculates that "Hurlbut may have fled from smallpox" in Chautauqua Co., New York to the Mormon headquarters at Kirtland, Ohio. Hurlbut was ordained an elder by Sidney Rigdon at Kirtland on Mar. 18, 1833.

Note 4: If Sidney Rigdon claimed to have a divine revelation which prompted him to join the LDS Church, modern Mormons might consider this to have been a truly divine revelation. Non-Mormons, on the other hand, would probably be compelled to judge Sidney's claim in this instance to be a falsehood, similar in nature to several other reported cases where Rigdon "lied in the name of the Lord." If Rigdon lied about his miraculous conversion to Mormonism, he may just as well have lied about his having no previous knowledge of the origin of the Book of Mormon.


Vol. I.                                Oakland, California, October 1885.                                No. 10.


In the July number of the EXPOSITOR we reprinted from the S. F. Chronicle, with comment, a review of a book just then published and entitled "New Light on Mormonism," by Mrs. Ellen E. Dickinson, which was entirely dependent upon and drawn from the Solomon Spaulding romance of "Manuscript Found." We also presented the letter of Mr. L. L. Rice to President Joseph Smith in exposition of the absurdity of the whole story, which has been refuted time and again. Now comes the Rev. Dr. C. M. Hyde, of the North Pacific Missionary Institute at Honolulu, H. I., who in his correspondence to the Boston Congregationalist, of July 30th, last, makes the question the text of his whole letter, which we present in its entirety as follows:

(see the Congregationalist for this text)

Notes: (forthcoming)


Vol. I.                               Oakland, California, November 1885.                               No. 11.



It is very difficult, yes, next to impossible, to convert from the error of their ways a people who have been joined to their false doctrines by an oath-bound covenant with the death penalty attached. And such is the condition of these polygamous Mormons of Utah.

A large majority of the Brighamite Mormons of Utah are bound together by an oath-bound covenant, under the name or title of an endowment, which all the members of their church receive as soon as they are fully instructed by their leaders into the secret mysteries of their church policy, which is to govern -- or destroy.

This policy Brigham Young with his confederates had in view when they inaugurated that famous humbug endowment at Nauvoo soon after the death of the two martyrs, Joseph and Hyrum Smith.

It was plain to be seen that when the time should come that the legitimate heir to the presidency of the church should take his place at the head of the church, there must be some plan by which they could -- whether right or wrong -- hold the power in their own hands for supplanting the legal heir, Joseph's seed, who according to the revelations of God were appointed to succeed him in his office and calling in the church. Hence the famous, or rather infamous, endowment we have spoken of, which was at that time inaugurated and has been daily ever since carried on by the leaders of that people, and which is still continuously practised by them, with all of its damning influences, as an item of doctrine in their church polity. It is proper to remark here, that it is in this order, in this infamous endowment, where the honest and unsuspecting saint is sworn into the first degree of polygamous Mormonism; an institution which was wholly organized and devised since the death of Joseph, the prophet, by the conspirators against the lineal heir; and the writer of these lines is of the opinion that any effort on the part of the Reorganized Church to reclaim these backsliding Mormons to a healthy state of gospel purity will be labor lost, or at least will be attended with very few sound, conversions, for the reason that the very genius and spirit of their system of religion has become second nature to them; long-taught and imbued with it, they have grown up many of them to believe that it is divine in toto as they are now practising it; and their whole system of church polity has become impregnated with the (sin) evils which they have been sworn to protect, obey and carry out; and further, the writer is of the opinion that the present movement of the government in enforcing the Edmunds law against those Utah polygamists will be equally as ineffective of accomplishing the object for which the law was designed; as all these forced law measures will be construed as "persecution," which will result in an increase of faith in the doctrine of polygamy on the part of those who are honestly believing in the doctrine.

It looks to me like bad policy to punish the minor officers of the church and allow the heads of the church to escape. This evil of polygamy should have been clipped in the bud, but it has been allowed by the nation to grow into a great tree and to bear obnoxious fruit. Let the ax be laid at the root of the tree. Prosecute and convict the leaders; punish them for the evils they have brought upon that otherwise innocent people.

Where does this evil come from? The answer is, it comes from those who teach it; hence the law should provide against the principal men by whom this doctrine is taught.

It cannot be, at this late hour, that the government is ignorant of the fact that Mormon Utah is a monarchical theocracy, and that, as a church, all of its members are under the surveillance of its principal leaders, and to disobey the teachings or counsel of those men who are appointed as the head of the church is not only a dishonor, but endangers life, limb and property. Hence the sin and evil of polygamy and its concomitants, sealings, oath-bound covenants, and consequent disobedience to the laws of the United States. Thus, polygamous marriages must come from the president (king) of the church, as no other dare to officiate in these ceremonies (in secrecy).

While B. Young was living it was claimed that he alone held the key of sealing in the marriage ceremonial; and since his death the fact is well known that John Taylor claims to occupy the same position of holding the key and only right to perform the sealing ceremonies in these polygamous marriages; and now we are led to enquire why it is, this man who stands at the head of this church, and who claims to be the head center and boss workman in the business of marriages and divorces, should be allowed to slip away and hide in the fastness of the mountains and defy the law, while by his influence and speech he encourages his followers to hold on to the doctrine and suffer the penalty of the law, while he and his counselor, G. Q. Cannon, escape the just punishment due their crimes? Why not capture them in their hiding places and punish them, and thus crush out the means of inciting others to a violation of the law? First cage the leader with his keys, and then there will be no one to perform the ceremonies of the marriage covenant.

(See Utah Doctrine and Covenants, page 464, dub-div. 7, which states "there is never but ONE on the earth at a time on whom this power and the keys of this priesthood are conferred," -- Ed.)

When this is done there will be no new subjects for the penitentiary; the supply will be cut off. Why does not the government, under the operations of the Edmunds law, pocket this wonderful Key that locks and seals together so many wives to one man? Remove the cause and the effect will cease. Cage up the man who has become the principal in all this evil that has for forty years cursed Mormonism; we believe in sapping polygamy at its fountain head.

When this is done all the smaller streams will dry up. But while this system of polygamy is perpetrated under the church rule of a monarchical hierarchy, professing to hold keys which open the gate into the celestial kingdom of heaven, and close it against all who refuse to enter into the abominations of polygamy -- while such men as these professing to be gods are looked up to by their followers as leaders and teachers, by precept and example -- so long will polygamy and its kindred evils curse that people and the nation, wherever and whenever these assumed gods are permitted to preach or teach these damning doctrines, these principles of men. contrary to the law of God revealed in the Book of Mormon and in the Doctrine and Covenants which, together with the bible, were given as a law to govern the Church of Christ in the very beginning; and which law of God as well as the laws of the land they trample upon with impunity, and teach their followers to do likewise. Such persons should spend the remainder of their days behind the prison bars, there to contemplate the opportunities for doing good which they have squandered, and the amount of evil and wickedness they have committed, where they should have taught virtue and holiness -- without which no man can see the Lord of Peace -- there to taste the bitter sweets of their own doings and teachings, as well as the minor ones, who have, through the teachings and subtlety of their leaders, been deceived and led into the doctrine that has made them fit subjects more for the penitentiary (as convicts) than as members of the kingdom of heaven.

The next session of Congress should amend the Edmunds law by adding a longer term in the penitentiary of not less than five years and not to exceed ten years, at the discretion of the court, for this crime of polygamy, applied to all ministers who profess to be leaders of the people. This done [it] would soon put an end to polygamy in Mormon Utah. The present term of five to six or ten months in prison is too short a time for some of the knowing and more responsible ones, especially those who claim to be gods, holding special keys for the polygamy service. They should take the highest or ten years' term behind the grates as a reward for their violation of the laws of God and man. This term of imprisonment would lessen all expectation of a return to this same evil when their term had expired, and dampen their ardor of exhorting their followers to disobey the laws of the United States.

Hopeful for the Expositor's interest, I subscribe myself as ever, a friend to truth and equal justice.
                                                                      W. B. SMITH.
        Elkader, Iowa, Aug. 2, 1885.

In another column will be found an article from the pen of William B. Smith, who is the only surviving brother of Joseph Smith, the organizer and founder of the Church of Jesus Christ of Latter Day Saints, on the 6th of April, 1830, and who was one of the twelve apostles at the date of the death of Joseph Smith, who would not go with Brigham Young and his confreres in apostasy. This article should have appeared before before, but was unaviodably crowded out. Since the writing of said article we have witnessed enough of their sayings and doings, wherein they claim they are "persecuted," to prove to us the justness of Bro. Smith's statement that the Edmunds bill should be amended so that the punishment should be from five to ten years imprisonment, so they could mot set up the plea to their followers that they have been martyrs for their religion...

L. L. Luse, of the Blue Valley Blade, who pitted the Rev. Clark Braden against Elder E. L. Kelley, in their famous debate, has just published an expose of the Rev. Clark Braden.

Bro. Luse, when a man is dead, cannot you let him rest? Do, for goodness sake, let up! if you don't, the publishers of the Braden-Kelley debate, as well as Bro. Kelley, will lose the sale of that valuable book; and we want thousands of copies sold, for the benefit of the Latter Day work. When you trot out another champion against the Latter Day Saints, see that he has a good reputation; so when he is entirely scooped out again as Braden was you will not turn round and injure the sale of the work by publishing an expose against him. Bring out your best men and then stand by them. We will furnish you good boys if you will bring out your best [men].



Elder H. P. Brown, attorney-at-law, and editor of the EXPOSITOR, will deliver a course of ten or twelve lectures on the Divinity of the Book of Mormon. at Lincoln Hall, 71 New Montgomery street, San Francisco, commencing Sunday, November 8th, at 11 A. M. Believers in the Book can have their faith strengthened, while unbelievers and skeptics will find plenty food for thought and field for study. This is a subject upon which all should be informed, and as the Judge handles it in a very interesting manner, it will be time well spent in listening to him and weighing his arguments. Come one and all, and learn of this wonderful Book of Mormon, and the abundance of proof in favor of its Divine authenticity. Services each Sunday, at 11 A. M. and 7:30 P. M.

Notes: (forthcoming)


Vol. II.                               Oakland, California, January 1886.                               No. 1.


M. H. DeYoung, proprietor of the S. F. Chronicle, has a scribbler who writes editorials for his paper whose ignorance of the Book of Mormon and the great Mormon problem and how to solve it is only equaled by his bigotry.

We have noticed on several occasions his going out of his way to vent his spleen against the Book of Mormon.

After the celebrated Spaulding romance, which Dr. P. D. [sic] Hulbert got of Spaulding's widow, was found to be nothing like the book of Mormon in any particular, he and E. D. Howe published their celebrated lie concerning the Book of Mormon and kept the manuscript from Spaulding's widow, and when Howe afterwards sold out his office to Mr. Rice, now of Honolulu, he also transferred this wonderful "Manuscript Found" to Mr. Rice, who had it in his possession nearly fifty years.

And now, when that same identical manuscript is brought to light, with the names of the witnesses endorsed upon it, who swore that the Book of Mormon contained the same names which they distinctly remember was in Spaulding's "Manuscript Found," and when it is found on examination that not a name, place or circumstance is in the Spaulding humbug that is in the Book of Mormon, and when it is further shown by the testimony of Mrs. Spaulding that Hulbert and Howe got her identical manuscript four years after the Book of Mormon was published, and that the witnesses whose names are endorsed on said "Manuscript Found," in the possession of Rice, and who testified that it was the foundation for the Book of Mormon, this Chronicle editor still thinks Rice. President Fairchild, the Congregationalist whose representative investigated the whole subject, are all wrong and that Spaulding must have written another humbug romance out of which the Book of Mormon, as remolded, although neither the Spauldings nor any of the anti-Mormon crowd ever pretended to any such thing! He is a consistent writer! Now the facts are, either the editor of the Chronicle never read the Book of Mormon in his life, or he is a chronic ass, or he means to deceive his readers.

Note: In this case, the San Francisco Chronicle editor is correct and RLDS Elder H. P. Brown is grossly mistaken. From the time of their first publication (in E. D. Howe's 1834 Mormonism Unvailed,) the Spalding authorship claims have clearly excluded the Spalding manuscript later recovered in Honolulu from being the "Manuscript Found." Conneaut witness Aaron Wright, in Dec. 1833, specifically excluded the Honolulu document from being the "Manuscript Found." So also did Spalding's adopted daughter, Matilda Spalding McKinstry. After the publication of the 1885 RLDS edition of their so-called "Manuscript Found," Mrs. McKinstry three of four times communicated the fact that the RLDS publication was not the "Manuscript Found" she had seen in her earlier years. One of McKinstry's denials to this effect was, in fact, first published in Oakland, California, under the very nose of Elder Brown. When that notice appeared in Authur B. Deming's 1888 newspaper, Brown ignored its importance and apparently made no effort to contact Mrs. McKinstry to verify her statement.


Vol. II.                               Oakland, California, March, 1886.                               No. 3.

A Prophesy And Its Fulfillment.

... After Joseph Smith's death Sidney Rigdon his counselor, mot comprehending the rejection of the Church and the consequent nullification of all quorum power, made an attempt to assume the leadership of the Church, but on being battled by the intriguing Brigham Young, repaired to Chambersburg, Pennsylvania and organized a Church, whose history is redolent with doctrines and practices the recital of which would arouse the unpleasant memories of all who were associated with it.

Next in order of schismatics appeared James J. Strang, claiming to be the legitimate successor of Joseph Smith, basing his pretension upon his own statement, that Joseph before his death received a revelation directing his appointment. which he communicated to him by letter at Burlington, and furthermore asserted that at the very hour and minute of martyrdom he was visited by an angelic messenger who ordained him to the prophetic office. He also organized "the Kingdom of God"Ę(?) and spared not in pouring out earnest anathemas upon all who in any manner countenanced "The damnable and soul-destroying doctrine of polygamy." He succeeded in attracting numbers to his standard and in process of time added polygamy as a proper and essential dogma to his profession. He also inaugurated, taught and practiced the doctrine of communism. Was a prolific revelator; receiving his celebrated "Book of the law" intended as asserted to be the statutes that would govern the world and its inhabitants in its glorified condition. He also discovered plates hid up in the earth which many believed to be genuine, whilst others, even to this day, believe were manufactured and hid up in the earth by himself. "Finally he was murdered by a drunken wretch whom he had undertaken to reform."

At the time Strang was at Voree in 1848, Gladden Bishop accompanied by his wife put in their appearance at that place. He also claimed a Divine commission, a Prophet. Was a regular Korah; commenced his schismatic career in Joseph's day and opposed him in many ways. He succeeded in gaining some followers to his wild vagaries, but as an organizer and retainer of a following was not a success. Was also a believer in polygamy, "That God would command its practice in the Millenium and the commencement of the Millenium would be when he, Gladden, succeeded in gathering a small body of believers to him, "together on lands of their own." He was a fearless schismatic, went to Utah and assailed Brighamism in its palmiest days of power, where he became a veritable thorn in the flesh, which brought down a promise of wrath from the existing potentate. His ending we know not.

Next in order was Lyman Wight, who it is said, under the direction of Joseph Smith, (for what purpose we are not aware) emigrated with a colony to Texas. After Joseph Smith's death he refused to be identified with the Brighamites as a member of the quorum of twelve. The doctrinal features of the party we believe included polygamy and communism; dissentions and his death scattered the community, many of them finding a supposed refuge in the Strang community.


Notes: (forthcoming)


Vol. II.                               Oakland, California, April, 1886.                               No. 4.

A Prophesy And Its Fulfillment.


About 1850 William B. Smith appeared upon the scene, claiming that by virtue of the lineage law, he being the last surviving brother of Joseph Smith, became the lawful successor to the position of his deceased brother. His headquarters were at Palestine Grove, Illinois, now called Amboy. An organization was effected, and numbers associated with it, more we presume, on account of the relationship of its leader to the martyred brother than any other reason.

John E. Page ranks in the list of schismatics. In the chaos of thought and ruin that reigned after the martyrdom, he identified himself with Strang. He was formerly a member of the 12-quorum; but seceded. We were not acquainted with his history during his Strang experience, but about '40 or '50 the Brewster organization became complete, and seceding from Strangism he became identified with that body...

We have given this list of schisms with the object of showing that the same causes that worked iniquity and destroyed the love and confidence of so many in the first dispensation, have operated in that of the second advent... These schisms were delusions, and led their unwary followers into untold miseries. Today our land is covered with individuals who have sad experiences to relate because of them... These have been great sufferers, arising from schisms which they have unwarily followed, weary and disgusted, willingly sacrifice these precious evidences of former association; they have been overcome. We find them sometimes in another aspect. Those who have suffered so much, the victims of past deceptions, anxious to forget all recollections of the past, mindful of the present only; say they, "let it all go." These have given heed to the false and delusive spirits that are abroad. Spiritualism has thrown its shackles around them, dragging them down into that utter ruin that awaits all who thus forget God.

Thus we see the fulfillment of Christ's great prophecy. Let all who still retain the love of God, and have respect for his cause, remember the words, "He that endureth to the end the same shall be saved."     T. J. Andrews.

Note 1: Elder Andrews was more than a little vague, in his explanation of how William Smith's church, at Palestine Grove, Illinois, was a proper member of the "schisms... that worked iniquity and destroyed the love and confidence of so many in... the second advent." Andrews says nothing of William Smith's incorporation of polygamy into his religious doctrines in that "schism," or how the rejection of that doctrine, by some of his followers, led directly to the founding of the Reorganization. So long as William B. Smith lived and remained a member in good standing, the apologists of the RLDS Church were exceedingly reluctant to retell the details of their organization's founding in the early 1850s.

Note 2: For William B. Smith's distressed response to being called a "schismatic" by Elder Thomas J. Andrews, in the pages of the Expositor, see his letter of June 22, 1886. By coincidence Elder Andrews passed away just before William's response was published, thus unexpectedly calming the troubled situation considerably.


Vol. II.                               Oakland, California, May, 1886.                               No. 5.

Letter from Uncle William.

Brother Editor: Some time since I noticed in the Expositor a prayer, made by the editor, that some good brother or sister would donate or contribute a few hundreds or thousands of dollars to purchase a power press, office fixtures, etc., which would be a more effective means to publish and spread the Gospel in its fullness and purity which is so much needed in this day and age of the world.

I realize the means are very much needed, and would rejoice to see those who have professed this Latter-Day work, and who with honest wish and desire to see this great work spread and triumph over lying and the slang of its opposers, join with you in that petition and assist you with sufficient means to put the Expositor on a sure and permanent basis so that its visits may be weekly instead of monthly. I do most heartily join with you, Brother Brown, in that prayer to our God in whom we believe, that He will put it into the heart of some whom He has blessed with sufficient of this world's goods, that they may donate to God sufficient for this great object, and that they may soon fill the bill.

Thousands of dollars yearly are contributed by our Gentile neighbors to build up institutions which are man-made, where not one dollar is given or devoted to the spread of the Gospel preached by Christ and His Apostles.

How much good may be done with a few hundred dollars, properly devoted to the spread of the true Gospel, to give a true knowledge of God and His laws among mankind, and to build up His righteous kingdom on earth. Gold and silver will perish, while souls immortal in Heaven will rejoice over the good deeds they have done on earth with the means God has blessed them with here. See to this then my beloved Saints, that your riches perish not, and your souls be not lost through neglect of the opportunity of doing good; for remember that he that "gives even a cup of cold water to one of my Disciples," saith Christ, "shall not lose his reward." Remember that Christ loves and will bless the "cheerful giver" toward His work. Silver and gold have I none, but such as I have I send to you, and that is my prayer and best wishes for the success of the Expositor.

I have thought sometimes that I would like to visit Oakland. and enjoy once more a visit with Brother Brown. But this is a pleasure I never expect to enjoy. If my health could be spared, the means would be wanting. Has I not been whipped through hell's back kitchen with the devil's smut-bag so many times during my experiences in the history of this Latter-Day work, there might have been a dollar saved to help me on so desirable a journey. But here I am, hermited with barely a pittance to sustain ebbing life, broken down in health, without any prospect of a removal to those former days which in looking back to seems like waking from a dreamland. My race is almost run, but I feel happy to say, in closing my life's journey, that I am satisfied that the Gospel plan of salvation I have trusted in for life, will take me safely through to that better land, when the hour of my departure shall come. In much love to the editor of the Expositor, I subscribe myself,
            truly yours,             WILLIAM B. SMITH.
Elkader, Iowa, March 8, 1886.

Notes: (forthcoming)


Vol. II.                               Oakland, California, September 1886.                               No. 9.


The following answer to an article published in the Chicago Tribune by one C. E. Henry, of March 27, 1886, was sent to the office of that paper by its author, Elder M. T. Short, with the request to publish it. But the managing editor, with more bigotry than brains, declined to do Mr. Short and the people with whom he labors in the Gospel the simple justice of refuting that old, threadbare, defunct, and exploded lie, started by P. D. [sic] Hulburt and E. D. Howe, and told and retold by almost every Protestant minister in the land with the inspiration of the devil, and published by both the religious and the secular press throughout the civilized world.

And when at last we have by the providence of God found that celebrated, vulgar, obscene, and irreligious "lost manuscript" of the "Rev.(?) Solomon Spaulding." his Satantic Majesty still insists through his servants that S. Rigdon stole that infidel Spaulding's obscene manuscript, and made out of it the Book of Mormon, and a portion of the press presided over by zealots and bigots delight in publishing it to the injury of an innocent people, and to prejudice the honest people against hearing the facts; and then when requested to publish the truth say it is "not available to publish." Away with such contemptible bigotry!

Here is what the managing editor says to Mr. Short:

The Chicago Tribune Editorial Rooms.

CHICAGO, April 21, 1886.      

M. T. SHORT, Millersburg, Ill.
  -- Dear Sir: I have carefully examined your communication, and not finding it available for publication in The Tribune, beg leave to return it herewith. Yours Truly,

R. W. PATTERSON,       Managing Editor.      



In the Chicago Tribune of March 27 is an article from the pen of one C. E. Henry, of Geauga Lake, Ohio, in regard to Sidney Rigdon's supposed connection with the Book of Mormon. President Fairchild has the veritable original and only "Solomon Spaulding's Manuscript Found" in his custody at Oberlin, Ohio. This production of the convalescent clergyman was compiled about 1810 to 1812, for sheer diversion, while he was sojourning in the northeast part of the Buckeye State. It has been claimed that the above-named production was left a while in Patterson's printing office, where Rigdon should have either stole the original or copied from the first and sole manuscript. This romance, for such it claimed to be, was never in the care of Mr. Patterson, of Pittsburg, Pennsylvania. Mr. Rigdon's first advent into the smoky city was not in the capacity of a printer, but he came on a call to occupy the pulpit of the First Regular Baptist Church, in 1822. The sickly Presbyterian clergyman deceased in Amity, Washington County, Penn., in 1816, at which time his manuscript fell into the hands of the widow, who carefully kept it till 1834, when it was clandestinely and surreptitiously obtained by Philastus D. Hurlbut [sic]. He was a recalcitrant, and disfellowshipped Saint, who had declared vengeance upon the society he had thought to pollute. He found a confederate in the person of E. D. Howe, of Painesville, Ohio, who was busily engaged in getting up a work against the infant society styled "Mormonism Unveiled." On comparing the flat insipid thing with the Book of Mormon, it was evident that their origin as well as the subject matter, proper names, general makeup, and whole scope and drift of the two works were altogether dissimilar. Mr. Howe, who was also sometime editor of the Painesville Telegraph, sold his office, press and fixtures to the Hon. L. L. Rice, about A. D. 1840. In the purchase the identical manuscript of the late Rev. Solomon Spaulding fell into his hands, who quite recently discovered it among his papers. This important find providentially occurred at the solicitation of James Fairchild, while visiting his distinguished friend L. L. Rice, at his present home in Hawaii, Sandwich Islands. He asked for historical information touching the slavery agitation of previous days and in looking through, this manuscript was resurrected. The original is in the college library, but a faithful transcript was made under supervision and attestations of its honored guardian. The original can be seen at Oberlin College library, or a copy can be had for 25 cents, by addressing Joseph Smith, Lamoni, Decatur county, Iowa.

Rigdon's stay in Pittsburg was brief. He moved up into what was then known as the Western Reserve. About this time there was a religious upheaval all through that section of the country, which finally crystallized down to what is known as Campbellism. S. Rigdon was one of the leading spirits of the movement and became a minister of the Reformation. He was the much-loved, eloquent, and able pastor of the Christian or Campbellite Church, at Mentor, Garfield's former home, until late in the fall of 1830.

The Book of Mormon had been printed by E. Grandin, of Palmyra, New York, in the latter part of 1829, and the church was organized and set in motion April 6, 1830. Parley Parker Pratt and Oliver Cowdery came as missionaries from the Empire State, called on Rigdon, presented him the Book of Mormon, gave evidence of its divinity, and testified to the new dispensation, and finally converted the talented orator, and immersed him in Chagrin river, near Kirtland, O. Mr. Rigdon had no more to do with the originating of the system than your humble servant, who, by the way, was not born until after the assassination of Joseph Smith, the martyr, who, under God, was the true and only founder.

Mr. Henry gives us some "ors," and terms of doubt, and finally comes "to the conclusion that the Book of Mormon was the work of Sidney Rigdon, with perhaps some changes or addition by Smith or others." I wonder if he did not need a span of white elephants hooked up to a juggernaut car to draw his ponderous "conclusion." "These facts and circumstances have never been published," so you see this disciple us digging up something "new under the sun." One more and the last sentence, from the man who tried to make something out of nothing. "How many others had a hand in it or what other manuscripts, if any, assisted in the work, it would be difficult now to determine." Why does not this savant come to another "conclusion," and thereby untangle the witch ball? Oh! Why?

The Biblical evidence, in regard to the character and authenticity of the treatise under consideration, are numerous, pointed, plain, positive, direct and overwhelming...

I cannot catalogue our faith in full much less argue the points through the secular press. Praying for the perpetuity of the nation, the overspread of truth, and the glory of God I remain the firm friend of humanity,
                                                ELDER M. T. SHORT.
Millersburg, Ill.

We publish, in this issue, a letter from Uncle William, by his request. We wrote an article to accompany it, but it was crowded out. We regret the occasion that calls for Uncle William's reply, and can assure him that it was not intended to injure him, or written or published with any unfriendly feeling or prejudice. We rejoice to know that Uncle William is zealously working in the cause of the reorganized church.

William B. Smith's Letter.

                                                            Clinton, Iowa. June 22, 1886.
Brother H. P. Brown: I stated in a previous communication that all of the "Twelve" under Joseph were by him ordained prophets, seers and revelators, and then asked the question, what has become of that authority? I anticipate the answer. Apostacy would destroy or take away all the virtue there was in those ordinations. But supposing a portion of those twelve had remained loyal citizens of the United States and the Church of Christ, and had continued preaching the gospel of Christ as first delivered to them, and the law of marriage, and the true faith of the church, would not their ordinations and their anointings have proved a blessing to them, in the revelation of the spirit of God, unfolding to them the great treasures of wisdom and knowledge in the things of God, for the salvation of Christ's Church and the building up of God's kingdom on earth?

But, as I have stated, a departure from the true doctrine of the church has taken away that which the spirit of revelation, through the laying on of hands of the Prophet, confirmed upon them, and I am not willing to admit that in what was done in conferring these ordinations upon the "Twelve," there was a design on the part of the Prophet to perform a work of needless supererogation, nor am I willing to admit that while any member of that quorum of the twelve apostles has acted honestly, in good faith, under the Prophet's mission, having kept himself or themselves from following off after those who apostatized, that therefore such a brother has acted outside of his mission and calling by continuing to preach the gospel and administering in his apostleship as appointed him of God, as per authority received and confirmed upon him by the prophet of God, as before stated. And as some professed Latter-Day Saints seem to be anxious to convict William Smith of an error in authority for administering after the death of his brother, Joseph Smith, to say to all such that William Smith's claims for authority, if an error must rest with him, who conferred it upon him prior to his brother's death?

Nor do I believe that Joseph Smith was practicing deception when he confirmed those ordinations. It is to silence this spirit of false accusations against me that I make these statements; and I challenge the proof that William Smith apostatized from the faith of the Church at any time prior to or after the death of his brother Joseph, or that he taught any doctrine not sanctioned by Joseph Smith prior to the time of his death, either in preaching, teaching, or administering in the ministry of the Church. And if any person takes exceptions to what I have stated here concerning claims of authority and apostleship, those persons must settle the question with Joseph Smith. It is legitimate that a brother should have a chance to defend himself on these points of authority when ignorance has blinded the eyes of those who have written on the subject. And so long as William Smith holds to the faith that Joseph Smith, his brother, was a prophet of God, just so long he expects to claim and hold in his faith that works and administrations of Joseph Smith were accepted and appointed of God up to the day of his death,
                                                            WILLIAM B. SMITH.

Note 1: Elder Short says that "Mr. Rigdon's first advent" in Pittsburgh "came on a call to occupy the pulpit of the First Regular Baptist Church, in 1822." Since Rigdon lived within walking distance of Pittsburgh as a boy and as a young man, it seems unlikely that he never visited that place prior to 1822. Indeed, his own son, John Wycliffe Rigdon, says: "Sidney Rigdon went to study Theology under a Baptist minister by the name of Peters. In 1819 he obtained a license to preach & went to Pittsburgh & preached here a short time." Two Mormons who lived near Sidney Rigdon's boyhood home (and who later became members of his splinter group church) say: "in the winter of 1818 and '19 he went to Beaver Co., Pa., where he studied divinity with a Baptist preacher by the name of Clark, and was licensed to preach by the Conoquenessing Church (time not recollected) and went from there to Warren, Ohio, and was ordained a regular Baptist preacher, and returned to Pittsburgh in the winter of 1821 and '22, and took the care of the First Regular Baptist Church." If this latter statement can be trusted, Rigdon returned to Pittsburgh in 1821-22, having resided there at least briefly prior to that time. So, it seems that his "first advent" in Pittsburgh came nearer to 1819 than to 1822.

Note 2: Even the year 1819 is probably far too late a date for Sidney Rigdon's "first advent" in Pittsburgh. He seems to have walked into town as early as 1816, to pick up his mail at the little post office there. In fact, the mail clerk from those early days recalled his coming in to pick up his letters now and then. Although Sidney Rigdon may have not occupied a residence in Pittsburgh until mid-1819, he almost certainly frequented the place several years before that time.



Vol. X.                     Los Angeles, Calif., Sunday, October 03, 1886.                     No. 107.

The Book of Mormon.

After many trials and failures, a representative of the Times in New York, has secured an interview with David Whitmer, the only surviving witness of the divine origin of the Book of Mormon, who has in his possession all the early records of the church, including the original manuscript of the Book of Mormon. In this interview, Whitmer describes how the Utah Mormons or Latter Day Saints have departed from the original faith. He claims that the doctrine of polygamy is a corruption of the original faith, and shows how Joseph Smith and his adherents manufactured "Revelations" to suit their own designs; he describes the organization of the Danites or the avenging Angels and their purposes. He gives fac-simile tracings from the original book of Mormon in the handwriting of Oliver Cowdery, the only scribe, condemning polygamy; also a fac-simile tracing from a copy of one of the gold plates as transcribed by Joseph Smith in his own handwriting. The article will be accompanied by these tracings, with cuts of David Whitmer and his house at Richmond, Missouri. This article will be published in the Times October 27th. Now that the public are greatly interested in the subject of polygamy, and what measures will be taken to suppress it, the article will be highly interesting.

Note: Although advertised for an upcoming appearance on October 27th, the David Whitmer interview actually ended up in the Times of Oct. 17th. The lengthy, illustrated article was compiled by Omaha Herald journalist David Cameron Dunbar (1858-1938), a Mormon who had previously worked at the Salt Lake Herald. Dunbar evidently conducted his interview with Whitmer late in September of 1886 and then spent the next several days in Omaha putting his article together. The preview advertisement in the Times does not read like a press release Dunbar would have himself constructed -- which leads to the conclusion that he sent out excerpts from his projected syndicated text and allowed various newspaper editors to advertise the upcoming feature as they wished.



Vol. X.                     Los Angeles, Calif., Sunday, October 17, 1886.                     No. 114.


The Story of its Alleged
Divine Origin.


David Whitmer, the Only Living Witness and
the Possessor of the Original Manuscript
of the Book of Mormon.

(read full text in Salt lake Tribune)

Note: This lengthy, illustrated David Whitmer interview article was compiled by Omaha Herald journalist David Cameron Dunbar (1858-1938), a Mormon who had previously worked at the Salt Lake Herald. Several different versions of the report were published. The Omaha Herald's text began with these words: "David Whitmer, the only living witness to "the divine authenticity of the Book of Mormon," is not dying. His recent extraordinary feebleness was brought on by the intense heat, which very naturally affects one at his advanced age rather severely. He is not even confined absolutely to his bed, although he passes the greater portion of his time there, and does little else than rest. He is nearly eighty-two years of age...."



Vol. X.                     Los Angeles, Calif., Sunday, October 24, 1886.                     No. 120.



As Told by a Los Angeles Lady -- Some
of the Humbugs which Joseph
Practiced on the Provincial People
of "York State." Simple Origin of
the Sacred Tablets -- A Miracle or two.

The article which appeared in The Times last Sunday on "The Book of Mormon: the Story of its Supposed Divine Origin," was read with interest by a great many people in Los Angeles, but by none more so than by a venerable lady who resides on Hill street.

"I was a school girl in the town of Hopewell, in Ontario county, New York," she said to a Times man who chatted with her, "and I heard a great deal about Joseph Smith and the sect he was starting. That was -- let me see -- it was the summer after I was 13, and I was born in 1817. Yes, it must have been in 1830 or '31. Smith had lived at the town of Hopewell, you know, and that's where he got his start. The Smiths were quite a large family -- the old folks and three sons, with their wives. They were a shiftless set, and used to make their living by telling fortunes, finding water with witch willows and all that sort of thing. I heard of their practicing on an old farmer named Nichols -- pretending to find a mine on his place -- and they cheated him out of almost everything he had.

"In those days working men used to wear tow clothes -- made of a coarse kind of cloth like your crash towels now-a-days. It was homemade and was woven with flax warp and a tow filling. There were only two outer garments -- the breeches and the frock -- and the frock was worn outside of the breeches, just as the Chinamen in this country wear their clothes. Well, Joseph Smith had been out in the timber one day, and, coming home across the sand hills, he had filled the skirt of his frock with fine sand to carry home for his wife to scour the tins with. He carried the sand, just like a woman carries anything in her apron, you know. When Smith got home he found two neighboring women visiting with his wife. They were very curious to know what he had in the skirt of his frock, and, at first, in a spirit of mischief he refused to tell them. Then, when he found their curiosity increasing, he told them he had something very precious and sacred, and he went into another room and deposited his sand in a trunk, locking it up carefully.

This little incident, I suppose, put the first idea of the Mormon tablets into Joe Smith's head. As he had been so successful in imposing on people with his witch willows and his fortune telling, I suppose he thought he could carry his imposition further and give them a religious creed. He succeeded better, I guess, than he dreamed of when he carried in his skirt full of sand that day.

"As Joseph enlarged and built up his humbug, it probably occurred to him to imitate Mohammed, in a certain way, and make himself a great religious leader. After gathering about him a few deluded people from the lower classes of Hopewell, Smith extended his proselyting to Utica, Rochester and the larger cities. Everywhere he went he got a congregation, and at Utica they built a tabernacle of rough boards.

"About this time there came along a French 'professor' who practiced mesmerism. It was a new thing in those times. Smith managed to get into the good graces of the mesmerist and learned his art from him. I have no doubt he exercised his powers in this direction to greatly strengthen the imposition which he was practicing on the ignorant people about him. David Whitmer, who tells this long story about the appearance of the angel with the golden plates when he went off into the woods with Joseph Smith, may be sincere in what he says, I have no doubt he is. But I think he was under the mesmeric influence of Joseph Smith at the time and he saw and heard just what Smith wished him to see and hear.

"One of Smith's mesmeric tricks I heard all about at the time. He had drawn under his influence in Utica a family who had a very beautiful daughter. One day the family went away to attend a meeting, leaving the daughter at home. When they got back they found the girl lying in bed apparently lifeless. They thought she was dead. The story of their great calamity was spread abroad and Joseph Smith, of course, went to tender his condolence. He told the family that, if they would take the girl to the tabernacle that night, when the congregation was assembled, he would bring her to life. They took him at his word and carried her in on bier, with great pomp and ceremony, and, sure enough, Joseph brought her to life. A good many people thought that Smith had gone around and mesmerized the poor thing, when her parents were away, and that he simply brought her out of the trance that night at the tabernacle. In fact, I believe the young lady herself told a story afterwards which led to this conclusion. But the imposition took immensely with the congregation and brought lots of converts to the prophet's cause. Smith afterwards got the girl whom he had raised from the dead completely in his power, and ruined her.

"Smith, among his many other gifts, had the power of prophecy. He foretold that the world was coming to an end -- that the window glass would all be melted down -- and that sort of thing. He wasn't much more successful in his prophecies than our Mr. Wiggins is nowadays, but that didn't seem to weaken the faith of his followers at all. I remember one time the prophet got hold of a black wether belonging to a farmer in his congregation, and he sacrificed the animal on an altar and divined from its blood. Of course the carcass went to the priest afterwards.

"Smith's following was constantly increased by such means, and gradually the fiction of the golden tablets and the divine revelations grew and were formulating into the tenets of a church. From New York State the congregation finally moved to Kirtland, Ohio, then to Nauvoo, Illinois, then to Independence, Missouri, then to Council Bluffs, Iowa, and at last to Salt Lake, Utah. They became so odious to the people among whom they settled, that they were very soon driven out of any respectable community.

"It was after the Saints had moved from Nauvoo to Independence that Joseph Smith went back to Nauvoo to settle up some business, and there he was killed by the husband of the woman he had seduced and ruined and cast off.

"Brigham Young was a tin peddler in New York before he joined Smith's congregation. He followed them through their journeyings and was chosen to succeed Joseph Smith.

Note 1: Without some further identification of the "venerable lady who resides on Hill street," it is impossible to verify her account as authentic. She may well have lived just south of the Joseph Smith, Sr. farm in Manchester, but by 1830-31 the Smiths were mostly absent from that place. If the "venerable lady" was a girl of thirteen at that time, she was even younger during the late 1820s, when the events she relates would have transpired. The story of the lady raised from a trance in Utica appears to have no basis in reality. Joseph Smith had no congregation in that town -- the closest approximation of such an early Mormon group would have been located at Colesville, where there was no such "raising of the dead" tradition attached to Joseph Smith. The story of the sacrificed black sheep may be a true Joseph Smith account, and the mentioned "farmer in his congregation" may have been Smith's brother-in-law, Calvin W. Stoddard -- but there is today no way to verify the details of that account. The story of Joseph Smith carrying sand (intended for dishwashing) in his tow frock corresponds well with other early Joseph Smith history and is quite possibly true. The detail of Smith wearing work clothes made of hemp and flax is more or less confirmed by several other old reports, including his mother's reference to "his linen frock" and his brother William's mention of presumed metal plates "wrapped in a tow frock."

Note 2: The "venerable lady's" recollection of a "French 'professor'" who practiced mesmerism" is particularly interesting. While it is highly unlikely that French students of Dr. Franz Anton Mesmer would have spent their time wandering around Hopewell or Manchester townships in Ontario county, New York during the later 1820s, there are other reasonable possibilities for the genesis of this assertion. Elder Clark Braden, during the course of the 1884 "Braden-Kelley Debate" said that Luman Walters, a presumed Joseph Smith associate from the period in question, was of British birth and knew about mesmerism. Craig Criddle in Episode 4 of his 2013 on-line series, "The Origin of Mormon Scripture," makes this statement: "Educated in Europe, Walter learned mesmerism and animal magnetism... this knowledge of the heart was understood as a gnosis about divine things... By 1818 Walter... began acting as a physician and occult expert, with 'pretended knowledge of magic, palmistry and conjuration.'"


Vol. III.                               Oakland, California, January 1887.                               No. 1.


The above named production is an emanation from the Divine mind, or solely of human origin. It could not have a satanic fatherhood, for a polluted fountain can only send forth turbid and impure waters. The would-be wise of the age have advanced incongruous and contradictory theories in regard to the coming forth, as well as the subject matter, of the work under consideration. Some have thought it a silly batch of stuff, while others have claimed it is a wise mystery. It has been branded as desperately wicked upon its very face and also extremely pious, so as to be a dangerous counterfeit. The pulpit and the press have called it the child of one Rev. Solomon Spaulding. This defunct, or sickly clergyman, did write a romance, which was dubbed "The Manuscript Found," in 1811 and 1812 while residing in northern Ohio. He removed to Pittsburgh, Pennsylvania, somewhere about 1814. It is now surmised he left this, his manuscript, in the printing office of Messrs. Patterson & Lambdin. It is further claimed that while it was in their custody Sidney Rigdon an employee in said office, either copied or stole the original manuscript. In after years, with this stolen Presbyterian thunder, he is supposed to have constructed an underground railroad, or formed the secret acquaintance of Joseph Smith, of New York State, while his well known home was in Mentor, Ohio. Thus Rigdon is made the scape goat, or the black pope of the entire plot of Mormonism.

The facts of the case are that Rigdon never lived in Pittsburgh till 1821-2, and then he was the pastor of the first regular Baptist church of that city, and not a printer. Patterson persistently disavows any knowledge of the manuscript being in his office at any time, and the consumptive divine died in Amity, Pa., in 1816, at which time the manuscript fell into the care of the widow, who carefully kept it till 1834. At the last named date a recalcitrant and disfellowshipped saint, named P. Hurlbut obtained the carefully kept manuscript from the family of the deceased minister, with the avowed intention of publishing it, and give the widow one-half of the net proceeds. He lodged his ill-gotten gains in the hands of a confederate in Painesville, O., named E. D. Howe. This man Hurlbut was threatening revenge and destruction upon the Latter Day Saints, and Howe was writing a work which was entitled, "Mormonism Unvailed." Howe & Co. claimed the Book of Mormon and the romance of Spalding were identical, but they never published it, as per agreement; neither did they return it to its former owner, as common decency demanded; neither would they bring it forth and make a manly, open, honest comparison, and thereby refute the supposed error, Rigdon's sojourn in Pittsburgh was brief, for he moved into the Western Reserve, and became identified with the religious upheaval that finally crystallized down to the Disciple or Campbellite church.

The Book of Mormon was published by E. Grandin, of Palmyra, N. Y., in the latter part of 1829, and sold extensively in the following year. Parley Parker Pratt and Oliver Cowdery, two traveling missionaries from the Empire State, called on Rigdon while he was an active minister in the Christian or Campbellite Church at Mentor, O. This was in the fall of 1830, many months after the printed book had been in the market and several months after the church had been duly organized and set in motion. They presented Mr. Rigdon a Book of Mormon and gave evidences of its authenticity that were convincing and conclusive, and hence Mr. Rigdon was baptized into the Church by O. Cowdery, and that, too, before he had ever seen Joseph Smith or any of that family. This "Manuscript Found" was in the hands of this veritable Howe while the Church was proselyting rapidly all around. He was an inveterate foe, but he could not kill the contagion by the much sought for comparison. Suborned witnesses state that they believe, to the best of their recollection, that there are identities of names, as also in the general scope and drift of the two works there is a striking similarity. They should have produced the only creditable and authentic witness -- that is the manuscript itself -- or forever hold their peace. It would not do them service; hence these lying vagaries are dragged into use to retard the progress of truth and afflict an innocent, confiding, humble band of worshippers...

I subscribe myself a true friend to virtue and a lover of the lovable.   ELDER M. T. SHORT,
Millersburg, Ill.

Note 1: The Expositor writer, Elder Short, says "Patterson persistently disavows any knowledge of the [Spalding] manuscript being in his office at any time." This notion does not agree with the content of the statement Robert Patterson, Sr. gave in 1842: "a gentleman, from the East originally, had put into his [R. Patterson's] hands a manuscript of a singular work, chiefly in the style of our English translation of the Bible, and handed the copy to R. P., who read only a few pages, and finding nothing apparently exceptionable, he (R. P.) said to Engles, he might publish it, if the author furnished the funds or good security..." The Expositor writer's allegation also does not agree with what the publisher of that same 1842 Patterson's statement says: "Mr. Patterson firmly believes also, from what he has heard of the Mormon Bible, that it is the same thing he examined at that time." Finally, the Expositor writer's allegation does not agree with a first-hand, eye-witness account, made by a Mormon and published in the RLDS Saints' Herald in 1876: "In connection with John E. Page I called upon General Patterson, the publisher, and asked him the following questions, and received his replies as given: Q. -- Did Sidney Rigdon have any connection with your office at the time you had the Solomon Spaulding manuscript? A. -- No... He also stated to us that the Solomon Spaulding manuscript was brought to him by the widow of Solomon Spaulding to be published..."

Note 2: In his 1834 book E. D. Howe states that Robert Patterson, Sr. did not recall seeing or having the Spalding manuscript in his possession. However, Howe gives no source for this information and it may be garbled or incomplete. Patterson's son says this about that early report: "Mr. Howe, in his book already mentioned, states that 'Mr. Patterson said he had no recollection of any such manuscript being brought there for publication, neither would he have been likely to have seen it, as the business of printing was conducted wholly by Lambdin at that time.' This statement seems irreconcilable with the testimony of the widow and daughter of Spaulding, and also in conflict with the fact that the partnership of R. Patterson and Lambdin was not formed until Jan. 1, 1818. In 1812, Lambdin was a lad of fourteen in the book-store of Patterson & Hopkins, and afterwards was continued in the employ of R. & J. Patterson. Mr. Howe, on being applied to for his authority for the statement, answered, 'I think Hurlbut was the person who talked with Patterson about the manuscript.' But Hurlbut himself informed the present writer (Aug. 19, 1879) that he had never seen Mr. Patterson or had any communication with him. There is therefore no known authority for the statement in Mr. Howe's book."


Vol. III.                               Oakland, California, June 1887.                               No. 6.


We have read Father Whitmer's pamphlets very carefully; and while we love and honor him as a witness to those things of which he was chosen to testify, yet we see clearly that Brother Whitmer has set forth many errors in his pamphlet, but which he no doubt honestly believes to be correct. One statement he makes we wish to call his attention to, so he can correct it. That is where he states that Oliver Cowdery came to his place in the winter of 1848. We visited Oliver Cowdery with Elder John E. Page in the winter of 1848 at Elkhorn, Wisconsin, where he then lived, and know that he did not leave that place until after his nomination for the assembly in the fall of 1849, when he purchased a press and started a paper. The same press afterward went to Janesville, Wisconsin, and was used to publish the Gazette on. The reason he was defeated in his election to the Wisconsin legislature was, because when a Democratic committee visited him to know if he was the Oliver Cowdery who was one of the three witnesses to the Book of Mormon, upon which he informed them that he was, and that his testimony was true when he gave it and was true then, his party dropped him, and he was defeated, although his party was at the time largely in the majority in his county. He then left Wisconsin.

Note: In 1848 Hiram P. Brown and John E. Page were both apostles in the church headed by James J. Strang. Strang's group was centered in Voree, only a few miles away from Oliver Cowdery's law office in the town of Elkhorn, Wisconsin. Whether or not Cowdery or his brother and nephew (both of whom were also there) had any plans to associate with Strang's church, or with dissenters from the Strangites remains unknown.


Vol. XII.                                   Los Angeles,  Friday,  July 29, 1887                                     No. 56.

"The  Mormon  Problem."

Following is an abstract of Rev. Selah Brown's interesting lecture:

The lecturer said he was in the condition of a speaker he had heard of, whose subject was divided into thirteen heads, but for the sake of brevity he would omit the first twelve. His lecture was thirteen hours long, but he would omit the first twelve and a half. He said Mormonism had its birth in Western New York, near the village of Palmyra, in 1827. Joe Smith, of quite a large family, was a rather dashing and in some respects attractive young man, but the family had a bad reputation.

He pretended to have found in a little mound a few miles from the village, plates of metal, and from these, assisted by Sidney Rigdon, by means of a sort of peep stone, which they called the "Urim and Thummim," which they placed in an old stove-pipe hat, they translated from these plates the Book of Mormon. Gathering a few disciples, among whom was his brother Hiram and several others of the family, they had a revelation that they must go to Ohio. They proved such a nuisance there that they were driven away by the indignant people, and they migrated to Missouri. Here they met a worse fate, for the inhabitants found them such an intolerable nuisance that they complained to the governor, and they were driven out by State troops, several being killed in the melee.

Their next promised land was in Illinois, on the banks of the Mississippi. They named the place Nauvoo. Here they built a large temple, costing $1,000,000. Here they remained till 1844, where the people, incensed beyond endurance by their lawless and thieving habits, also made a requisition on the governor, and Joe and his brother Hiram were shot in the County Jail.

Brigham Young, who was a man of natural shrewdness, seized the reins and for thirty years held almost the power of an absolute monarch. From here they took up their line of march for Utah, beyond the boundary line of civilization.

It was in Nauvoo, where the doctrine of "Sealed Wives" -- spiritual wifehood -- was promulgated and practiced.

In Utah, as all know, they have a fine country of fruitful vineyards and orchards and a city of 30,000 inhabitants, and at the present time number 150,000, about 80,000 of whom are foreigners, largely women and girls. They are duped to come to this "beautiful Zion" by wily missionaries, who keep back from the simple souls the disgusting features of the system. Many, under keen disappointment, are heartbroken, and submit from sheer necessity.

A beautiful girl was dragged against her will, screaming, "I will not go with this man," but she was held by the strong arm of the old polygamous sinner, the wagon was driven away, and her screams died away in the distance.

But the doctrines of Mormonism are a mixture of Judaism, Jesuitism, Millerism, Mohammedanism, with a spice of Quakerism, minus the wives.

They believe in revelations and prophecy, as well as the [wording?] of miracles. He related several amusing incidents touching the latter.

Joe Smith prophesied that in ten years he would be President of the United States. He prophesied that in thirty years the State of New York would sink, but the old Empire State has her head still above water.

We have spoken of the doctrines of Mormonism. Their practices are no better.It is the vilest tyranny beneath the sun. One of the widoes of Orson Pratt told me some damaging things about Mormonism. He then told the large audience about the disloyality of these saints, and the [placing?] of the United States on the Fourth of July, 1885, which many will remember. Many other instances of treason were related. They believed in blood atonement. Not the blood of the lamb, but the blood of martyred victims. Here he dwelt upon several proofs, coming down to the "Mountain Meadow" massacre, the atrocity of which is almost unequaled in the history of crime.

In [1857] a party of emigrants consisting of 150 men, women and children were bound for Califirnia; under the guise Indians, they were attacked by these "saints," and after a three-days' brave defense, they surrendered on certain terms, one of which [was] that their lives should be spared. They were led a half mile and butchered in cold blood; not one permitted to live, except children supposed to be too young to remember their fathers' and mothers' fate. Capturing all their effects, they left these bodies to the turkey buzzards. Three years afterward the United States troops buried the bones, erected a rude monument and placed on its crest these words from the mouth of a sin-avenging God: "Vengeance is mine; I will repay saith the Lord." The Mormons tore it down. The soldiers replaced it. It was kept there for the passers-by to read for thirty years. Then comes the day of vengeance. Lee, one of the Mormon bishops is arrested, tried, convicted, sentenced, shot -- shot on the very spot he so cruelly murdered these innocent victims.

In his last hour he made a confession. He said the plot was laid by the "Mormon priesthood." This might mean Brigham Young, for no one doubts that he planned the whole thing

They are in a tight place now. Over three hundred indictments and convictions have been secured for "unlawful cohabitation" within the last three years. The main leaders are in hiding places, those who have not been captured, at the present time. George Q. Cannon, ex-member of Congress, is in parts unknown.

The speaker said he had conversed with many of the polygamous wives and widows, receiving from the lips of Mrs. Orson Pratt, whose husband was a prominent leader of this sect, a narrative of the most thrilling abominations that language can describe.

Your reporter will close this epitome of this lecture, which gave immense satisfaction, by a true history of the Mormon Bible. [One] Rev. Solomon Spaulding, a Presbyterian minister, in poor health, for amusement wrote a novel in Biblical style. By some means, Joe Smith and Sydney Rigdon came in possession of the manuscript, and by shrewd changes, made the Book of Mormon.

Smith reigned seventeen years, Brigham Young, thirty-three years, and Taylor, ten years. (A voice -- Taylor is dead -- died yesterday.) A little nonplussed, he said, is that so? (A voice -- You must keep better posted, Brother Brown.) After immense cheering, the speaker got back his equilibrum and soon finished.

Notes: (forthcoming)


Vol. XII.                                 Los Angeles,  Wednesday,  August 3, 1887                                  No. 61.

Latter-Day  Saints.


Los Angeles, Aug. 2. -- (To the Editor of the Times.) My attention was drawn to an article published in The Times of Friday, July 29th -- entitled "The Mormon Problem," an abstract of Rev. Selah Brown's interesting lecture delivered at Long Beach. After reading said article I was satisfied that the reverend gentleman based the greater portion of his statement upon false premises, giving them as they appear before the world, and not from a true account of history.

In the first place, Sidney Rigdon never had anything to do with the translation of the Book of Mormon. The Book of Mormon was translated and published, and a copy was presented to Sidney Rigdon, in the State of Ohio, after which he became associated with the church of Jesus Christ.

After many years the Solomon Spaulding manuscript was found to be in the possession of Rev. [sic] L. L. Rice, of Honolulu, who caused it to be forwarded to Prof. Fairchilds [sic], of Oberlin College, where it is filed. A comparison of this with the Book of Mormon would convince any one that the story is worn threadbare and has no grounds. A copy of this manuscript was published and is now for sale by the Reorganized Church of Jesus Christ of Latter Day Saints at Lamoni, Iowa.

If parties presenting the Mormon problem for consideration would draw a line between the various bodies of Christian believers in the Book of Mormon they would have the assistance of many who fully understand the difference between that of God and that of man and the evil one.

The Reorganized Church of Jesus Christ of Latter-Day Saints is a different and separate body of believers, holding the original and true doctrines taught by Christ and His apostles, revealed in this our day through Joseph Smith. Therefore, they differ from that body that went to Salt Lake City under Elder Brigham Young, who caused the doctrine of polygamy to be taught and practiced contrary to the revealed will of God and the law of the land.

In Doctrines and Covenants -- one of the books used as the end of all controversy -- it is taught that no man that keepeth the law of God hath need of breaking the law of the land; also."Ye shall have but one wife." In the Book of Mormon appears the following: "Truly, David and Solomon had wives and concubines many, which is an abomination, saith the Lord; therefore, ye shall have but one wife and concubines none." These few and many similar quotations show pure and divine teachings given unto the children of men in this latter day, and all who so live are sure to find favor with both man and God. In the days of the apostles "the way of truth" was evil spoken of on account of the actions of so-called saints. And for the same reason the way of truth is evil spoken of today.

We, as a people, ask a careful examination of of the doctrines taught by the representatives of the church, as many were given of God. There is a branch of this church in this city, holding services every Sunday at 24 South Spring street, where any who are unacquainted can become informed as to what they believe. The subject at present is "Twenty-five reasons why we should believe the Book of Mormon."

Please publish this, and you will do justice to a class of God-fearing people and oblige.   Respectfully yours,
                            George L. Matthews.

Notes: (forthcoming)


Vol. XII.                                 Los Angeles,  Wednesday,  October 19, 1887                                  No. 139.


How Solomon Spalding Wrote it Seventy Years Ago.

(Amity Letter to Greensburg Democrat.)

Amity is a town of about forty houses at present. It was located by Daniel Dodds in the year 1790. Here Mormonism was introduced in the year 1816 by Rev. Solomon Spalding, a graduate of Dartmouth College. He died here, and was buried close to the Presbyterian Church. The gravestone bears marks of relic seekers, as the stone is chipped and almost carried away. Last evening, when looking upon the grave, what a field of thought came upon my mental vision. Rev. Spalding settled here in the hope of banishing ennui. At this time he was not able to preach, and was notorious in hunting and investigating American antiquities, such as Indian mounds, for the purpose of tracing out the aborigines to their original source -- a portion of the lost tribes of ancient Israel. While pursuing these investigations, and to wile away the tedious days, he wrote a romance founded entirely on fiction, leaving the reader under the impression that he had gained his knowledge from plates found in the mounds, and the hieroglyphics of which he had deciphered. He often amused his friends in Amity by reading parts of his fabulous story.

Rev. Spalding resolved to publish the fiction under the name of "The Manuscript Found," and entered into a contract with a Mr. Patterson of Pittsburgh, to publish the same. For some cause, however, the contract was not fulfilled. The manuscript remained in Mr. Patterson's possession two or three years before Mr. Spaulding called for it. In the meantime a journeyman printer by the name of Sydney Rigdon copied the whole of the manuscript, and hearing of Joseph Smith Jr.'s digging operations for money, through the instrumentality of necromancy, resolved in his own mind to make it profitable to himself. An interview takes place between Rigdon and Smith, terms are agreed upon, the whole manuscript undergoes a partial revision, and in the process of time instead of finding money they find curious plates, which, when translated, turn out to be the Golden Bible or Book of Mormon, which was under the prediction of Mormon in these words (see Mormon Bible, page 504): "Go to the land of Antum unto a hill which shall be called Shin, and there I have deposited unto the Lord all the sacred engravings concerning this people." Such is the account of the most stupendous imposture which has been perpetrated for many centuries, especially upon such an intelligent Nation as the American people -- an imposture at which the religious world stands amazed, paralyzing the marriage vow and defying the power of the United States Government. To place this question beyond a doubt, and to demonstrate the fact that the Book of Mormon was originally written in Amity, Washington County, Pa., the following names stand as witnesses: Rev. J. W, Hamilton, pastor of the Presbyterian church in Amity, Pa.; J. Miller -- the latter made the coffin for Rev. Spalding; also a letter from Mrs. Spalding and John Spalding, a brother to this writer; also A. Ely, D.D., pastor of the Congregational Church, Monson; D. R. [Austin], principal of the Monson Academy; Henry Lake; Aaron Wright and Dr. Hurlbut, the latter three from Salem, Ohio.

Notes: (forthcoming)


Evening [     ] Bulletin.

Vol. LXV.                             San Francisco, Wednesday, Jan. 25, 1888.                              No. 92.


David Whitmer, the last survivor of the witnesses who bore testimony to the effect that they had seen with their own eyes the Golden Plates which Joseph Smith, the founder of the Mormon faith, claimed to have discovered under under Divine guidance, is reported to be dying at Richmond, Mo. Whitmer was a fellow-townsman of Joseph Smith when the latter was a resident ofPalmyra, N. Y., and engaged in the uncertain and visionary occupation of a money-digger. In the fall of 1827 Smith claimed to be directed by Divine revelation to dig at a certain spot, on what is now known as Mormon Hill, near Manchester, N. Y., where he would find the Golden Plates which would give a new spiritual revelation to the world; and that underer the special protection of an angel he drew from their place of concealment what he called the Golden Bible and the Urim and Thummim, or miraculous spectacles, by means of which he was enabled to translate the mystic record engraven on the Golden Plates.

The town of Palmyra seems at that time to have contained quite a number of visionary people, whose simple credulity was probably increased by the singular and unexplainable archaelogical remains existing in the neighborhood. According to the record thirty-two persons beside the members of the Smith family, embraced the new faith which Joseph Smith as Prophet, seer and Revelator" -- a title since handed down to his successors -- represented was revealed to him in the Golden Bible. David Whitmer and five other members of his family were among these pioneer converts. Smith made what purported to be two translations of the Golden Bible or Book of Mormon, with the aid of Oliver Cowdery, an ex-school master, the latter acting as Smith's amanuensis. The first manuscript was intrusted to a well-to-do farmer, named Martin Harris, for publication. This manuscript was destroyed by Harris' wife, who considered the whole thing all imposture, She did the act to save her husband from involving himself financially, as he proposed to assume the cost of printing. A second translation was afterward printed by Egbert B. Grandin, the publisher of the Wayne Sentinel of Palmyra, Harris mortgaging his farm to pay the cost -- $3,000. It resulted in the separation of Harris and his wife and the former's subsequent financial ruin. The first edition of this publication bore the title: "The Book of Mormon, an account written by the hand of Mormon upon plates taken from the plates of Nephi, by Joseph Smith Jr., author and proprietor." Smith found it necessary afterward to change his relations to the book to that of "translator."

Up to this point Smith had not shown the so-called Golden Bible to any one, claiming that he was Divinely prohibited from so doing. He found it necessary to obtain a revelation authorizing him to call in witnesses to bear testimony to the genuineness of the Golden Plates. It is here that we find David Whitmer brought to the front. Whatever Smith really showed Whitmer and his associates, Oliver Cowdery and Martin Harris, they signed their names to a statement, beginning with the following declaration: "Be it known unto all nations, kindreds, tongues and people unto whom this work shall come, that we, through the grace of God the Father and our Lord Jesus Christ, have seen the Plates which contain this record of the people of Nephi, etc." Later a similar declaration was obtained from eight others, consisting of Hiram Page, three of the Smiths and four of the Whitmers. These are the so-called witnesses to "the truth of the Book of Mormon," of which David Whitmer, now about to pass away, is the sole survivor.

The origin of the book has another history, namely, that it was a fable written by an imaginative genius, Rev. Solomon Spaulding, a clergyman at Salem, Ohio, the manuscript of which, after Spaulding's death, was stolen from the widow by a versatile journeyman printer named Sidney Rigdon, who conspired, with Joseph Smith Jr., to palm it off on the credulous as a work of Divine inspiration. Rigdon was the first Mormon preacher, and was a candidate for the position of "Prophet, Seer and revelator" against Brigham Young. After Brigham's election, Rigdon was expelled from the church and died in obscurity.

David Whitmer is said to have withdrawn from the Mormon Church when Polygamy, a Celestial marriage, was engrafted into its doctrines. The revelation of Polygamy was not published by Smith until July 12, 1843, at Nanvoo, but Whitmer is said to have withurawn in 1838. If the doctrine of Polygamy was the cause of his secession, it must have been secretly taught by Smith, at least five years before he publicly announced it to the Saints. But whatever may have been the cause of Whitmer's defection, he seems to have carried the delusion concerning the Golden Plates with him through the remainder of his long life, for at the advanced age of over four score he gathers his kin around his dying bed and assures them of "the truth of the Book of Mormon" and the genuineness of the Golden Plates of Joseph Smith, to which he was a witness half a century ago.

Notes: (forthcoming)


Vol. IV.                               Oakland, California, February 1888.                               No. 2.


"Naked Truth."

"Whom the gods would destroy they first make mad."

We were fully impressed with the truthfulness of the above old proverb, while reading a dirty sheet recently issued from the Pacific Press office of this city, that bright luminary of the Seventh Day Adventists, for one A. B. Deming & Co., under the amazing head of "Naked Truths of Mormonism." Had this vulgar, lying sheet been issued from the office of a worldly-minded man, we should never have paid any attention to it; but having been cradled in the nursery of that extremely pious society, who would not publish a single article in favor of the Latter Day Saints, and whom they essay to despise, but who are willing to print any amount of filth, we deem it our duty to notice a few things appearing in Deming & Co.'s dump pile of filth. And as our paper is not the organ of the church to which we belong, but belongs to us individually we intend to call things by their right name, plainly if not elegantly, and hold ourselves responsible for what we say; and as we have been lied about and abused by the enemies of our religion, from our boyhood to the present time, we intend to treat these subterfuges, and their authors as they deserve.

The enemies of our church have relied upon the good nature and christian character of the Saints, to publish the most abominable lies and villainous slanders against us, knowing that the organ of the church would not lower itself to treat them with the sauce they deserve, and therefore they have not hesitated to blacken the characters of the living and the dead with impunity, and to publish as truth the most obscene and disgusting statements, believing the church would not notice them, and they thus prejudice the honest and virtuous against the investigation of our latter day work. When we started our paper we called it the EXPOSITOR, and we mean to expose all errors and humbugs as fast as we can reach them and have the means to do so, whether we are regarded by the world as a good Christian or not.

Mr. A. B. Deming, the publisher of said dirty sheet, whom a stranger might at first sight mistake for a gentleman, claims to be the son of General Deming, formerly of Carthage, Illinois.

General Deming, we have good reason to believe was a gentleman, and possessed of humane instincts and a lover of justice and truth, and he proved himself to be such an one, at the time of the cold-blooded and dastardly murder of Joseph and Hyrum Smith, his brother, at Carthage, in June 1844, and subsequent thereto.

Whether A. B. Deming, the proprietor and publisher of "Naked Truths of Mormonism" is the legitimate son of General Deming we are unable to say, but presume he is, for he says that his friends say he "is a fool for publishing" his dirty sheet; and it is an old saying "There is always one fool in the family," and we do not feel like disputing his statement, in this regard.

A. B. Deming has been for some time and now is, engaged in hawking about and peddling charcoal; and it would appear by reading the smutty sayings of the publisher of said paper, that he had chosen the use of charcoal as a profession, and felt in duty bound to blacken the character of those he does not like, with the smut of his charcoal. He is one who "creeps into houses," as he did into ours, under the garb and pretense of friendship, to see what he could glean from our church papers that he might color it with his coal smut and give it to those who "love a lie better than the truth," as the "Naked truth of Mormonism."

He informs us that in 1884 he was Clark Braden's moderator in a discussion held in Kirtland, Ohio, between Elder E. L. Kelley and said Braden, and he says that "Braden was unable to prove satisfactorily some points he claimed, and he engaged a party to collect evidence to sustain his position. The party did not accomplish much and I undertook the business. I began in March, 1884, and have been engaged in it much of the time since. Owing to legal or other troubles, I suppose, Mr. Braden was unable to fulfill his agreements with me, and I determined to continue the important labor on my own account."

To a person unacquainted with the "naked truth" of the foregoing, it would look very nice, innocent and straightforward. But let us look at the "naked truth" of this matter, and we will get the animus, that inspired this "important labor." Clark Braden, a champion debater, held a discussion with a young elder of our church, by the name of E. L. Kelley, in Nebraska, on all the important and debatable points of the doctrine of the Latter Day Saints, including the divinity of the "Book of Mormon." In that debate Kelley whipped Braden too bad for anything, and smarting under his defeat Braden thought if he could get Kelley to debate with him among the old prejudiced anti-Mormons of Kirtland, and where Braden would be surrounded with his church members as clackers to stiffen his weak knees, he would try Kelley again. The debate came off. A. B. Deming was accidentally there and Braden chose him for his moderator. Braden slung charcoal and other dirty stuff all over the Latter Day Saints, Book of Mormon, and all who had anything to do with this Latter Day work, while Kelley, with his cool, logical head so completely swept away Braden's refuge of lies that he became desperate and employed scavengers to scoop out of the cesspools of iniquity, and gutters of filth, and additional mass of the same character he had been using, and when presented to him he failed to keep his engagements through "legal trouble" as Deming says. So complete was Kelley's victory that the citizens of Kirtland gave Kelley and wife a public reception, and dinner and several presents to the utter chagrin of Mr. Braden and his conferees in his dirty work. This "legal difficulty" which Deming says prevented Braden from fulfilling his engagement with Deming was the indictment of Clark Braden by L. L. Luce the Methodist divine who championed Braden in both of said discussions. Luce had him indicted for swindling him, and wrote and published an expose of Braden, and Braden in turn had Luce arrested, and he also wrote and published an expose of Luce, each one sending their slander against each other to the Expositor, and we felt about as the old woman was said to feel when her husband and the bear was fighting. We heard that Luce had run away, and Braden, the last we heard from him, was receiving a dressing down in the New Thought by Moses Hull, the spiritual lecturer, editor and author. When Braden "failed to fulfill his engagements" with Deming this scavenger could not afford to throw away his accumulated guesswork and surmises of bigoted and prejudiced pretended witnesses and so he thought by having the aid of the "company" he could reap a rich harvest by publishing his slanders to the world. The result is his "naked" statements which he daubs "naked truths." Why did not Braden take his commodity and pay him for his dirty work! The reason is obvious. Braden is a talented man; he possesses something of a legal mind. He knows there is a standing challenge to him or any other man to debate in a gentlemanly way every principle held by the Church of Christ of Latter-Day Saints; and if Braden could have found any merits at all in any or all of Deming's statements he would have gladly "fulfilled his engagements" with Deming and paid him for all the lies and slanders he had scraped together. But Braden saw as every sensible man must see that Deming had not a single fact which would be proper evidence to be received in any court of law in the land, no not even a justice court. Therefore as evidence his trash was worthless.

Deming has not brains enough to see that his hearsay statements and surmises are of no value. He, therefore, gets a partner (who dares not meet us either in written or oral argument) and publishes them on his own account.

We will venture our reputation as a true prophet, by prophesying that A. B. Deming will find it more profitable to continue hawking about and selling his bottles of charcoal, which has some merit in it, than of publishing his vulgar, obscene and palpable falsehoods of bigoted and prejudiced enemies of truth, and that his publications will fall like a wet blanket over his own head and shoulders and bury him beneath its ample folds.

President Joseph Smith [III] is laboring among us at Oakland, and San Francisco. He seems to enjoy good health. We hope he will meet with abundant success in this unpromising field, for he is worthy of it. 

Deming's  Witnesses


Christ once said: "That which cometh out of a man, that defileth the man, For from within, out of the heart of man, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness." Mark vii:20-22. Let us now examine some of the statements of Deming's witnesses, and see whether they are worthy of credit; for when a person offers a witness he by so doing vouches for their honesty and integrity, and says they are worthy of credit.

Mrs. S. F. Andericks says: "When Jo joined the Presbyterian Church, in Palmyra village, it caused much talk and surprise." (We should say so; for he never joined the Presbyterians, or any other church until April 6, 1830, when he joined the church he organized, to wit, the Church of Christ. -- ED.)

"He also claimed he found some gold plates with characters on them, in a hill between uncle's and father's, which I often crossed. Several times I saw what he claimed were the plates, which were covered with a cloth. They appeared to be six or eight inches square. He frequently carried them with him."

Just imagine Joseph Smith carrying around with him in a cloth, gold plates six or eight inches square, and showing them to this woman "several times," while everybody who pretends to know anything about the matter knows that Joseph showed them to eight witnesses, and the angel of the Lord showed them to the three witnesses, and no more, whose unimpeachable testimony was published with the Book of Mormon.

Lorenzo Saunders says: "I was frequently at the house of Joseph Smith from 1827 to 1830. That I saw Oliver Cowdery writing, I suppose the "Book of Mormon" with books and manuscripts lying on the table before him."

Now if this witness' "suppose" proves anything, then it proves that Oliver Cowdery was the author of the Book of Mormon, and not Rev.(?) Solomon Spaulding. Now contrast this statement with Deming's intelligent witness, W. R. Hines. He says: "I went there (Burgess' tavern, where he says Smith was translating the plates) and saw Jo Smith sit by a table and put a handkerchief to his forehead and peek into his hat and call out a word to Cowdery, who sat at the same table and wrote it down. Several persons sat near the same table and there was no curtain between them."

Now, which of these witnesses are we to believe? One has Oliver Cowdery writing the Book of Mormon with "manuscript before him, and scattered round about him on the table," and the other with forehead covered and Smith peeking into his hat and pronouncing only one word at a time and "Cowdery writing it down in the presence of this witness and several other persons." And to put the thing beyond doubt that Joseph did translate as he pretended, the witness not only states that himself and others stood or sat and looked on without objection, but affirms there was "no curtain between Smith and Cowdery and witness;" so that witness could detect at once any fraud or imposition if any had been practiced. No, it was an open and above-board affair. Now this statement is either true or false; if true, then the other witnesses who claim that Solomon Spaulding wrote the Book of Mormon, or that Rigdon wrote it, are untrue and slanderous in the extreme. If Smith did not translate the Book of Mormon, as he states he did, and as this witness testifies he did, then we must conclude Smith had committed the "manuscript found" by heart, and repeated it over to O. Cowdery, who wrote from Smith's dictation, as stated by this witness.

What a wonderful memory Smith had, to take the Rev. Spaulding's ungrammatical manuscript and work it over into tolerably fair English, divesting it of its vulgarities (for the book we have published as Spaulding's manuscript found is not only ungrammatical but extremely vulgar and obscene), and then with eyes covered and "peeking into a hat" he dictates a work nearly as large as the Old Testament Scriptures, one word at a time, until the whole is completed, and lo! the "Book of Mormon," that all the wise men in the world have been unable to overthrow or refute its divine origin.

This would have been ten times more of a miracle for Smith to perform, than to translate an ancient record with the Urim and Thummim; but it looks all right to Deming.

Take another statement of this last witness, in connection with Smith's marvelous memory. He says: "Joe could scarcely read or write when he lived in New York," or in other words when "he peeked into his hat," as before stated. This makes it more astounding, how this man who could "scarcely read or write," yet he could decipher the writing of the Rev. Solomon Spaulding, commit it to memory and put his head into a hat and thus completely shutting out the light so he could not read anything if he had it in his hat and thus dictate word for word that large "Book of Mormon." Is that not a little tough for even the credulous Deming to believe?

"But anything to beat the Mormons," is the motto of such men, without regard to consequences.

Take another statement of this wonderful, truthful witness; let him show his own moral depravity and you have a key to the one who introduces him on the stand in regard to their ideas of truth and morality. He says: "I met Prophet Jo's father on the dock at Fairport, O., in July, 1831. He inquired if I came on in the Mormon faith, I replied that I did: a crowd soon gathered about us. One of them asked what my faith was. I said the Mormons were the damd'st set of liars and scoundrels I ever knew. My reply caused a shout from many on the dock. We all took a drink."

This is the character of this shameless witness Deming introduces to destroy the character of a man of God, the instrument in the hands of God of opening the "dispensation of the fulness of times."

A profane, lying, drunken calumniator. The first sentence he utters, he states a falsehood in saying he had come on in the Mormon faith; and adding to this virtue of lying the other two graces of profanity and drinking and you have the character in a nutshell of a witness of Deming, who devotes almost three columns of his valuable paper to his blackmailing assertions. A splendid witness in a dirty cause, quite equal to some of those who testified against Jesus the Christ. He reflects the character of the parties who introduce him as their witness; and they say to the world, this man is our witness against Joseph Smith and the Book of Mormon; we want you to believe him and believe us who vouch for him.

It is evident from the amount of space Deming gives this witness, nearly three columns -- that he is proud of his testimony, and that his mental and moral caliber is on a par with Deming's; for where he signs his statement he does so with an X, which Deming says was on account of his having his right arm paralyzed, which we are ready to believe, and only wonder it was not his lying, filthy and profane tongue.

Again, take the testimony of Henry A. Sayer, the man who says his father had twenty-one sons and four daughters, making only twenty-nine children in that "English gentleman's" family, who "never ate with them nor kissed them until they were dead," and as this witness is not dead yet he never knew a father's kiss; poor orphan!

This Henry A. Sayer, who has lost track of his numerous family, and uses Deming's paper to find them, says: "Joe Smith was said to be the laziest whelp about the country." Here is Stafford: "There was much digging for money on our farm and about the neighborhood. I saw Uncle John and Cousin Joshua Stafford dig a hole twenty feet long, eight broad and seven deep." Wonderful uncle and cousin! How did they survive that effort? "They claimed that they were digging for money." but were not successful in finding any. Joe Smith kept it up after our neighbors had abandoned it." What a pity such a lazy man should continue to play to dig a hole, after the others, who were not lazy, "quit digging."

"A year or two after Jo claimed to find the plates of the "Book of Mormon." He had now dug "a tunnel nearly fifty feet long in a hill about two miles north of the hill where he claimed to find the plates." Sayer says: "I saw Joe, Hyrum, and Bill Smith hunting and digging for buried money, -- treasure, or lost and hidden things."

Hines says: "Joe dug for salt two summers, near and in sight of my house. They dug one well thirty feet deep, and another seventy-five, at the foot and south side of the Aguaga mountains. Asa Stowell furnished the means for Joe to dig silver ore, on Monument hill. He dug next for Kidd's money. He dug for cannon."

But we have proved by Deming's own witnesses that Joseph Smith was far from being a lazy man; but, on the contrary, he was one of the hardest working men in the world; and chose the very hardest kind of work to exercise his laziness upon.

Should we need any more proof that Joseph Smith was an industrious man, take the fact of his translation and publication in his poverty of the Book of Mormon; of writing and publishing the book of "Doctrine and Covenants;" the translation of Old and New Testaments; of the translation and publication of the "Book of Abraham;" the organization of the Church of Jesus Christ; the building of two temples; the converting and bring[ing] into the Church about one hundred and fifty thousand Latter Day Saints, including such men as James G. Bennett, of the New York Herald, Arlington Bennett, of the Arlington House, New York, and many more of the leading men of the earth all in the short space of fifteen years; and with this before us, we can say, and that truthfully, that any man who has brains enough to have the headache, knows that the person who says that Joseph Smith was a lazy man or boy, is a liar, and the truth is not in him; and any person who will publish such statements is of the same character.

Take again Hines. He says: "He claimed he saw writing cut on the rocks in an unknown language telling where Kidd buried it (money), and he translated it through his peep-stone. I have had it many times and could see in it whatever I imagined. The idea that Kidd wrote in an "unknown language," when he spoke only the English language is simply ridiculous; but not quite so absurd as that this Hines had Smith's peepstone "many times," "and could see in it whatever I imagined." Can any sane man believe any such subterfuge? What a wonderful stone, and what a wonderfully truthful witness Deming introduces to destroy the character of Joseph Smith. Sallie Chase could also see things in her peepstone but the witness, Mrs. S. F. Andereck, who claims she had the stone, could see nothing! Now what is the great effort of Mr. Deming in introducing these witnesses? Why, we have run the Rev. "Spaulding manuscript," of Hulburt and Howe out of its hiding place, where it has been hid for nearly fifty years; we have published the illiterate, vulgar, profane, obscene and infidel production of this pious Presbyterian divine, and it makes the retailers of the old lies of Howe and Hurlbut sore, and destroys their stock of lying evidence, and now they wish to invent another by trying to prove this pious infidel minister wrote another "manuscript found," and the one unearthed recently is not the one they meant all the while. Their old persistent lie about Rigdon's stealing said manuscript and remodeling it into the "Book of Mormon" has been exploded, and the authors unmasked to the utter contempt of all honest men, and leaves these pious divines without ammunition to load their guns to shoot paper wads at the Latter Day Saints, and hence the effort of Mr. Deming to supply the long felt and much needed dirt for these venerable dirt slingers. This 'charcoal' Deming, like all who have written before him, has fallen into the mistake of claiming that the "Book of Mormon" was a history of the "ten lost tribes of Israel," and so the second "manuscript found" of Rev. Spaulding, they say, was a purported history of the lost tribes of Israel. And we will do as well by Deming as we once offered the Rev. (?) Dr. Roberts in the debate we had with him in Iowa on the subject. We will give Mr. Deming or any other person, 160 acres of good land if they will find a single sentence in the Book of Mormon which purports or pretends that said book is a history of the lost tribes of Israel or anything pertaining to their history. Unfortunately for the cause of Deming & Co., Mrs. Spaulding nor her daughter, Mrs. M. S. McKinstry, never told of ever giving Hurlbut but one manuscript, nor ever pretended that he got but one; and we have proved time and time again that one went into the possession of Howe, and that when Rice bought out Howe's office this identical manuscript went with the rest and has been under Rice's care and keeping since about 1840, until it was placed in the keeping of President Fairchild of Ohio, who furnished us the copy we have published.

The name "manuscript found" is the name given to Rev. Spaulding's manuscript by his widow and daughter, and by Howe and Hurlbut. And as the manuscript had no name of its own, the publishers were justified, yes, in duty bound to give it the name it had always been known by, and that all the friends of the manuscript gave it. And it comes now will ill grace for them to charge the publishers with the forgery of the name "manuscript found," which was placed on the published book. And the fact that on the wrapper which held the manuscript the words "Manuscript Story -- Conneaut Creek," -- and which name Fairchild says was evidently the handwriting of Mr. Rice of Honolulu, and not the author, and further, as the Spaulding family and friends have always called it "manuscript found," it was no forgery for the publishers to prefix the name they all had given to the production. Consequently the claim put forth that Spaulding wrote another manuscript in regard to the lost tribes of Israel from which the Book of Mormon was made, rests in the addled brains of the opponents of the Book of Mormon. And another fact, patent to any person who ever read the Book of Mormon, there is not one word or sentence in the book claiming or pretending to be an account of the lost tribes of Israel. And here is where the whole subterfuge of the false witnesses is brought to light and exposed to every person who will read the book."

Elder Thomas Daley reports four baptisms since he arrived in Humboldt county, Cal., and more investigating. If Deming and Lamb continue their efforts, we shall look for a large ingathering into the church. Such efforts as theirs have been followed by an increase of membership. All it wants to convince men and women of the truth of this Latter Day work is to have it opposed sufficiently to excite enough interest in the human mind to investigate, and "truth is mighty and will prevail."

Deming's dump cart was unloaded recently where Elder Daley is laboring. See the result, four baptized and more nearly ready. "Bear on McDuff."

We had a pleasant correspondence a short time ago with A. Miller Musser of Salt Lake City. He was curious to know if we were the "Hiram Brown" who was cut off from the Church by Joseph Smith in 1843 for teaching polygamy in Lapeer county, Michigan. As many others may be like him, we here say, we are not the man; and never saw or heard of him only as we saw his name in the Nauvoo Times and Seasons; and as we have always hated the detestable doctrine, none need be afraid of our either teaching or practicing it.

Note 1: RLDS President Joseph Smith III arrived in Oakland, by train from Utah, about the middle of January 1888, just in time to see the local publication of the first issue of Arthur B. Deming's Naked Truths About Mormonism. According to President Smith, he had previously met Mr. Deming at the Chicago Historical Society (probably in 1885 or 86). Whether or not he renewed that acquaintance while visiting the RLDS members in Oakland, Smith does not say. Certainly he must have seen Deming's newspaper and browsed through its articles (like the open letter of James A. Briggs, written to Smith months before but never published in the RLDS press). President Smith's reminiscence of this visit to the Bay Area (as published in the Saints' Herald of June 16, 1936) does not paint a very flattering picture of Elder Hiram P. Brown, editor of the Oakland Expositor. Within the year both Brown's paper and Deming's paper would cease publication. Brown saw the Oakland RLDS branch closed that October, suffered a paralyzing stroke in December, and died a year later.

Note 2: The last paragraphs of Elder Brown's "Deming's Witnesses" article were reprinted in the Mar. 3, 1888 issue of the RLDS Saints' Herald. The next issue of that same paper featured an article entitled: "The Dreadful Deming." None of the 1888 RLDS responses and reviews of Deming's paper took any of his published affidavits seriously and there was no known attempt by the Saints of that period to contact any of the deponents to verify or adjudge their various allegations regarding early Mormonism. LDS writers and editors appear to have ignored Deming entirely until the late twentieth century.

Note 3: In his "Deming's Witnesses" article, Elder Brown ridicules the statement in Deming's newspaper where witness W. R. Hine says that he saw Joseph Smith and Oliver Cowdery at work, translating and transcribing the Book of Mormon text. Smith and Cowdery may have given several such demonstrations (in "Badger's tavern" or elsewhere) of their ongoing "translation" work in the presence of various observers. There is no reason to positively assert that any supposed Book of Mormon text produced in such demonstrations was actually used in the printed book. Smith apparently had a fair reading ability at that time and was able to dictate a substantial portion of the text to his first scribe, Martin Harris. He reportedly dictated some of the text to other scribes as well. However, the overwhelming majority of the book's contents were transcribed in private, with only Smith and Cowdery present. Perhaps, during some of that process, only Cowdery was present. So long as Cowdery had some source for his transcription, the mechanics of how input from previous writers (Spalding, Rigdon, etc.) was entered into the Book of Mormon is not the main point of consideration here.


Vol. IV.                               Oakland, California, March 1888.                               No. 3.

Seventh-Day Adventist Duplicity.

For without are dogs and sorcerers, and whoremongers, and murderers,
and idolaters, and whosoever loveth and maketh a lie -- Rev. xxii:15.


The following duplicity, and which was intended to mislead its readers, was published in the Seventh-day Adventist Signs of the Times of the 17th inst., page 112:

From the publisher, A. B. Deming, 124 Post street, San Francisco, we have received a copy of Naked Truths about Mormonism, which we understand is to be published monthly. It contains a great many facts about the rise of Mormonism, and there are affidavits from respectable persons now living, testifying to the frauds by which the "Book of Mormon" was foisted upon the people as a revelation from heaven. While we like to see frauds exposed, we have no idea that such exposure will affect Mormonism in the least. The Mormon leaders well know the fraudulent character of their pretensions; and their converts are made mostly from the ignorant and the depraved in this country, and from those in foreign countries who could not be reached by any exposure published in the English language. As long as there are people who love and make a lie, lies will be believed by many in preference to the truth; and that will be until the Lord comes.

From reading the foregoing an honest man would be led to believe that A. B. Deming published his vulgar sheet at 124 Post street, San Francisco, and had sent the Times a copy of his paper, because they want to shirk the responsibility of publishing a paper which Bennett ought to prevent, on account of its obscenity, from passing through the mails. There are sentences in said sheet too vulgar to appear in the family of any decent person.

But what are the facts in the premises? Simply this: The Signs of the Times office printed Deming's paper, called Naked Truths about Mormonism, and then they had him mail a copy from 124 Post street, San Francisco, so they, true to their instincts, might publish the foregoing to deceive all their readers. We are prepared to prove that the above Seventh-day Adventist Publishing Association printed that dirty sheet of A. B. Deming & Co.'s. They say: "It contains a great many facts about the rise of Mormonism, and there are affidavits from respectable persons now living testifying to frauds by which the 'Book of Mormon' was foisted upon the people as a revelation from heaven;" thus placing themselves on the record as indorsing the foolish, indecent statements in that paper which came from their press. Again they say: "While we like to see frauds exposed, we have no idea that such exposure will affect Mormonism in the least." No; you need never think that such exposures as Deming & Co. have made will affect Mormonism in the least. Honest men will not condemn the truth because somebody who "loves a lie better than the truth" maligns an innocent man like Joseph Smith. You like to see frauds exposed, do you, Mr. Adventist? Then look at your own frauds which you are now practicing and have practiced for years, and your love of exposure will be fully satisfied. Just look at this last attempt to deceive the public and this exposure of your fraud.

Again: "The Mormon leaders well know the fraudulent character of their pretensions; and their converts are made mostly from the ignorant and the depraved in this country, and from those in foreign countries who could not be reached by any exposure published in the English language." If we have any more ignorant converts than the Seventh-day Adventists, we pity them. We are not so anxious to gain converts as to take into our Church members of the Utah polygamous Mormons, as these pure and self-righteous pharisaical Seventh-day Adventists did, when they accepted one from Utah on his original Mormon baptism, after we refused him. And we are willing to compare membership with that people, either for purity, morality, virtue or ability. There was never known a time when we were so ignorant we could not produce one man to accept the challenge of any man of talent and Christian character to defend our peculiar doctrines as stated by ourselves, as you did not six months ago, when challenged by the Rev. G. W. Sweeney. Talk about ignorance, forsooth!

Again: "As long as there are people who love and make a lie, lies will be believed by many in preference to the truth; and that will be until the Lord comes." No one who understands this principle better, nor practices it with more zeal than the leaders of the Seventh-day Adventist Association do. It has been their stock in trade from the beginning. They have held out to their converts, that the Lord would come in a very short time; that property would be of no use to them then, and that the Lord needed it for his work; and their dupes have given with a liberal hand, while their leaders have feathered their nests and built up large establishments in which to publish their deceptions, and grind the faces of their innocent but deceived followers; while their buildings and money-making organizations show that they do not believe a word of their teaching; but that the whole organization is a systematic scheme carried on by its leaders to accumulate wealth at the expense of the poor laboring classes. We are glad that the San Francisco Post is looking at their ways and exposing their hypocrisy and duplicity. As they like exposure, we hope it will go on until the honest-hearted ones may see the deception and wrong which is being practiced upon them and have them to earn their own bread by honest labor.

Notes: (forthcoming)


Daily [ Los Angeles ] Herald.

Vol. XXIX.                     Los Angeles, Calif., Sunday, March 18, 1888.                     No. 168.


Description of the Temple
After Half a Century.


An Outline of Their Faith and and How it
Differs from the "Revelations"
of Brigham Young.

After several attempts to settle in various parts of the State of New York, the first real colony of the Mormons drifted into Kirtland. They were guided thither by Sidney Rigdon, who was the most wonderful preacher of their early days. The arrival of several hundred Mormons in this little village was an event of no mean importance, even in the days when immigration was so rapidly seeking the favored spot of the West -- the northern part of Ohio. And yet, in those days of rapid development, the building of such a temple as that of the Mormons was the cause of wonder. Even at this day a building of such size would be a severe tax upon villages that are tenfold the size of Kirtland. But the Mormons who built it gave cheerfully each one his tenth to the labor, material or money, for the four years from 1832 to 1836, the entire cost being estimated at $40,000. No matter from which direction the visitor may come, he is reminded of one of the earlier meeting-houses of New England on a larger scale. It is said that Smith had a revelation, which give him the exact measurements and proportions. The size upon the ground is 80 feet by 60, and the eastern gable runs up into a square tower surmounted by a domed belfry to the height of 12 feet. Two lofty stories above a low basement are covered by a shingled roof pierced, by dormer windows. Large Gothic windows of the Henry III shape are filled with 7 by 9 glass and afford relief to the solid walls of stone and stucco that have so well survived the ravages of quite half a century, though the ironrust streaking the exterior, the moss-grown shingles, the wasps nest under the eaves, and the two immense chimneys, already tottering to their fall, gave evidence of the approaching ruin. At least this was the case until a very few years ago, when the building was partially renovated and put into a much more habitable shape. During the years of its semi-ruinous condition it was often visited as a matter of curiosity, and a small entrance fee was charged by whichever of the villagers was lucky enough to be custodian for that particular year. Directly under the pediment is the inscription, in golden letters upon a block of white marble: "House of the Lord. Built by the Church of Christ, 1834." The original inscription had the words "of the Latter Day Saints" in place of the words "of Christ." A small plot is railed off by a light fence, passing through which we stand upon the broad stone steps that lead to the solid green doors, paneled in old-fashioned shapes and opening into a vestibule which extends across the entire front. At either end of the vestibule is a semi-circular stairway, and the floor above is cut away from the wall far enough to allow the light to enter from above, thus giving the effect of the cabin of a steamer. The temple register-room is at the rigbt, under the stairway. Here is a very interesting record of visitors to the place. To the left is the library, with a curious collection of whale-oil chandeliers, reminders of the days before the discovery of kerosene. On the blank wall, parallel with the front, is the "Ladies' Entrance" at the right and the "Gentlemen's Entrance" at the left. The following inscriptions decorate the vail between the doors: "LausDeo," "Crux Mihi Anchora," "Magna Verita et Prevalebit."

As we enter the main auditoriu n we notice that it does not extend tc the two stories as is usual with New England meeting houses. On the contrary, the ceiling is high, and so only one story has been used. This allows the story above to be used for other purposes to be described hereafter. And yet, as one enters the room, the columns of carved wood give the effect of a gallery. The columns, however, are simply contrivances to give effect to the arch in the centre of the ceiling. The columns were also of considerable use for the working of windlasses, etc. At the time when large curtains were let down to separate the men from the women, and again to separate the larger from the smaller of each sex, not only could the audience be halved and quartered in this way, but even the pews were supplied with benches that could be moved from one side to the other, so that the whole audience might face directly about at very short notice. The object of this was that they might change their mode of worship and turn from one Cluster of pulpits at one end of the room to another cluster of pulpits at the other end. The clusters of pulpits rise in each instance three tiers, with three in a tier. Therefore, the room is well supplied with pulpits, there being nine in each end. At the eastern end of the room the cluster of pulpits is devoted to the Aaronic priesthood, which also included the Levitical priesthood, and administered the temporal affairs of the church. Each of the three pulpits in the upper tier has upon the front the letters. "B. P. A.," meaning . Bishop Presiding over Aaronic Priesthood. The middle tier has the letters "P. A. P.," Presiding Aaronic Priest. The lower tier has "P. A. T.," Presiding Aaronic Teacher. A smaller pulpit below is labeled "P. A. D.," Presiding Aaronic Door-Keeper. The pulpits against the western end are built up against an outer window, with alternate panes of red and white glass in the arch transom. These pulpits were occupied by the spiritual leaders,or the Melchisedec priesthood, Joe Smith's seat being in the highest tier. This tier of pulpits is marked "M. P. C.," Melchisedec President of the middle tier is marked "P. M. H.," Melchisedec Presiding -High Priests; the lower tier is marked "M. H. P.," Melchisedec High Priest. A simple desk below served for the Melchisedec Presiding Elder. The letters are in red curtain cord. The desk itself, like all the pulpits above, 18 covered with green calico. In the earlier days it was arranged that curtains from above could be dropped between tbe different tiers of the priesthood, but also so arranged that while those of one degree might shut themselves away from the audience "for consultation," they could not hide themselves from their snperiors in ecclesiastical rank. In the earlier days, also, rich velvet upholstery set off the carved work of the pulpits, and golden letters shone from spots which are now simply marked by black paint. The gilt moldings which formerly ornamented the plain white finish of the woodwork were first taken away by the vanda ls, and then entirely removed by the faithful. Upon the walls may be read the mottoes: "No Cross, No Crown," "The Lord Reigueth; Let His People Rejoice," "Great is Our Lord, and of Great Power," while from the window over the Melchisedec pulpits is the text, "Holiness to the Lord." 'The whole auditorium will comfortably hold 600 people, but it was often packed so full that relays of worshippers came and went during a single service. The high pews in the corner were for the benefit of the best singers in Israel. In one of these pews the natives assert, an insane woman was in the habit of rising and tooting on a horn whenever the sentiments of the officiating minister did not meet with her approval. Smith was in the habit of announcing from his lofty pulpit: "The truth is good enough without dressing up." It is said that if it had not been for Rigdon's power the Mormons even at that early day, would have gone to pieces. The second story, directly over the auditorium, is a smaller room, with low ceilings and pulpits that are not so pretentious. This room was used as a school of the prophets, where Latin and Hebrew were taught. Marks of the desks remain, but the desks themselves have long since been carried away and the hall has been used for an Odd Fellows' lodge and for various social purposes. On one of the columns there was posted for many years a remarkable statement which accouLts for the anti-polygamous Mormons, and in the light of which the recent statements of the present Joseph Smith will not seem strange. The statement read as follows: "The Salt Lake Mormons. -- When Joseph Smith was killed on June 27, 1544, Brigham Young assumed the leadership of the church, telling the people, in the winter of 1846, that all the God they wanted was him, and all the Bible they wanted was his heart. He led or drove about 9000 people to Utah in 1847, starting for Upper California, and landing in Salt Lake, where, in 1852, Brigham Young presented the polygamic revelation (?) to the people. The true church remained disorganized till 1830, when Joseph Smith took the leadership or Presidency of the church at Amboy, Ill. We -- 30,000 -- have no affiliation with the Mormons whatever. They are to us an apostate people, working all manner of abomination before God and man. We are no part or parcel of them in any sense whatever. Let this be distinctly understood. We are not Mormons. Truth is truth wherever it is found."

What the progressive Mormors, or perhaps more appropriately the old style of Mormons, actually believed may be inferred from an "epitome" of their faith, which is given to the, visitors of the temple. An outline of the epitome reads as follows: "We believe in God the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost; we believe that men will be punished for their own sins, and not for Adam's transgressions; we believe that through the atonement of Christ all men may be saved by obedience to the law and ordinances of the Gospel; we believe that these ordinances are: first, faith in God and in the Lord Jesus Christ; second, repentance; third, baptism by immersion for the remission of sins; fourth, laying on of hands for the gift of the Holy Ghost. We believe in the resurrection of the body; that the dead Christ will rise first, and the rest of the dead will not live again until the thousand years are expired; we believe in the doctrine of eternal judgment which provides that men shall be judged, rewarded or punished according to the degree of good or evil they shall have done; we believe that a man must be called of God and ordained by the laying on of hands of those who are in authority to entitle him to preach the Gospel and administer in the ordinance thereof; we believe in the same kind of organization that existed in the primitive church, viz: apostles, prophets, pastors, teachers, evangelists, etc.; we believe that in the Bible is contained the word of God, so far as it is translated correctly; we believe that the canon of the scripture is not fulll, but that God, by his spirit, will continue to reveal his word to man until the end of time; we believe in the powers and gifts ol" the everlasting gospel, viz; the gift of faith, discerning of spirits, prophecy, revelation, visions, healiug, tongues, and in the interpretation of tongues, widom, charity, brotherly love, etc.; we believe that marriage is ordained of God and that the law of God provides for but one companion in wedlock for either man or woman, except in cases were the contract of marriage is broken by death or transgression; we believe that the doctrines of plurality and a community of wives are heresies, and are opposed to the law of God; we claim the privilege of worshiping Almighty God according to the dictates of our conscience, and allow all men the same privilege, let them worship how, where, or what they may." Mr. Joseph Smith, who has the title of M. P. C, President of the Reorganized Church of Jesus Christ of Latter-Day Saints, resides at Plano, Kendall county, Ill. He is the youngest [sic] son of the prophet, and was born in Kirtland November 6, 1832. He removed with his parents to Missouri and Illinois, and was in his twelfth year when his father was killed at Nauvoo. He has been a farmer, school director and a Justice of the Peace. Removing to Canton, Ill., he studied law, and held various city offices. In 1860 he began to preach Mormonism, according to the notice nailed on the pillar of the Temple. In 1866 he removed to Plano to take charge of the Latter-Day Saints' Herald, a position which he still retains, in connection with the Presidency of the Church. Some years ago Mr. Smith wrote a letter to the effect that he was at the head of the anti-polygamous Mormons; that the Utah Mormons were waning in power; that his branch of the Mormons was maintaining an active ministry in Utah, and that they had hopes of being very successful. Further statements of Mr. Smith were to the effect that the various sects into which the Mormons were broken after leaving Kirtland were few in numbers and very widely scattered. In these days of combined attacks by the Government upon the Mormon strongholds it would not be strange if the polygamous Mormons should agree to drop the offensive portions of their religion and come back to the primitive faith. In such case it would be no unreasonable thing if there should be enthusiasm for the living Joseph Smith, such as would carry him to the head of a regenerated church. Much more improbable things than that are happening every day. -- (New York Times.)

Notes: (forthcoming)


Vol. IV.                               Oakland, California, April 1888.                               No. 4.

A. B. DEMING & Co. have again unloaded their dump-cart of filth and vulgarity. But they are so evidently fabrications, and of no account that we will not waste our paper and ammunition upon such subterfuges. Their bare recital is their refutation among sensible people; and any one who is weak enough or corrupt enough to believe such frothy nonsense is not worth the expense of their conversion to the truth. When Christ said, "except you eat my flesh and drink my blood ye have no life in you," many apostatized from him; and thousands might have gone in all sincerity and made oath that Christ taught cannibalism, and have been precisely as truthful as the witnesses against Joseph Smith and others of whom Deming's witnesses testify.

If we considered A. B. Deming compos mentis, we would say more; but as we pity him, rather than despise him, we feel like letting him enjoy his hallucinations, while the "company" make the money out of him for their dirty work. Their last dodge that "they do not publish" his dirt but "only print it," is only equaled by their late editor, J. H. Waggoner, who said, "Christ would have come in 1844, had it not been for the failure of the Adventists at that time doing their duty."

We hope they will not fail of their duty again and thus prevent the coming of the Lord; for we want him to come and purify the earth and reign Lord of all; and we should feel quite bad to know that our Adventist friends hindered his coming by any failure on their part of doing their duty. We beg them to be on duty.


BELOVED EXPOSITOR: -- Friend of God and man, how my soul rejoiced, and I was led to thank the Editor of your most valuable columns, for the masterly way that he handled A. B. Deming and his witnesses. Truly, the title he gave to that article, "Weighed in the balance and found wanting," is fitting and abundantly sustained.

We think Deming & Co. will find that they have waked up the wrong chap. Beloved Brother Brown, that one article is stronger proof to the undersigned of the divinity of the Book of Mormon and the sacredness of our cause, than is the testimony of Oliver Cowdery, David Whitmer and Martin Harris. And why? Simply because if the Book of Mormon is a humbug, a deception and a fraud.

"Then down comes all our holy plan,
And proves to be the work of man."
And our enemies know it; but if like Deming and Company, God causes their efforts to recoil with confusion upon their own heads.

"Then we will praise his holy name,
For covering them with their own shame."
We will give another reason why the unsuccessful efforts of the enemies to overthrow the Book of Mormon strengthens our faith in the Book of Mormon and the latter day work. But we will do so in a figure or parable.

We will suppose that one thousand men have entered into a conspiracy to destroy Brother H. P. Brown; they have him indicted for some alleged crime that would, if proven, send him to the penitentiary for life. They all make oath that they saw him commit the crime; that they knew him; that they have seen him many times and can describe his person. The court demands that they each do so. In describing him in addition to his height, size, build and complexion they each and all testify that he had six toes on each foot, and six fingers (thumbs included) on each hand. Mr. Brown is brought forward for identification , when they all with one accord cry out, "Yes, that is the man, away with him, away with him." The defendant now removes his gloves and boots, when lo, and behold, he has but five toes on each foot, and of fingers the same number. That, Brother Brown, would be stronger evidence, to my mind, of the defendant's innocence, than for ten thousand witnesses to testify in his favor, or to try to prove an alibi.

Now for our application. None (that we know of) has testified that Joseph Smith, had six fingers or toes; but hundreds have testified that they have read the Book of Mormon and know what it contains, and they nearly all testify that it claims to give a history of the American Indians as having descended from the Ten Lost Tribes of Israel, when all who want to know the truth, and will read that book will know that said testimony and assertion is utterly false in every particular. This is only one of the many points contained in that Book where my parable of the fingers and toes will apply.

But beloved saints, and all to whom this greeting or testimony may concern, the writer has one evidence of the divinity of the Book of Mormon, and of the restoration of the gospel of Christ in these last days, in fulfillment of Rev. xiv:6-19, which gospel is preached by the elders of the Reorganized Church of Jesus Christ of Latter Day Saints that to him is superior to the testimony of all living witnesses on earth, or all the parables that can be written.

That evidence, dear reader, is the fulfillment of the positive promise of the Savior, as recorded in John's Gospel vii:17, "They shall know of the doctrine." How shall they know? By the Spirit of Christ. Then beloved Saints, let us all strive to live in every respect, according to the teachings of the Bible, Book of Mormon and Doctrine and Covenants; that we all may have a right to the Tree of Life, finding the gate of heaven ajar. That this may be our happy lot in the prayer of your Brother in Christ.

                        W. R. CALHOUN.

Note: The modern reader of Priest William C. Calhoun's letter might well wonder who was the more outlandish, the man who wrote this strange communication, or the man who published it (RLDS High Priest, lawyer, and Expositor Editor, Hiram P. Brown). H. P. Brown might well be suspected of suffering from a type of religious monomania. In speaking of Richard R. Brown, Hiram P. Brown's brother, RLDS President Joseph Smith III once said: "He was quite a faithful man, somewhat eccentric, but not quite so much so as his lawyer-brother." The distinct impression is conveyed that H. P. Brown exceeded his brother Richard in eccentricity more so than in faith. In another instance President Smith told of how he "sat between" the feuding RLDS "Brethren [H. P.] Brown and [W. H.] Hart" in an Oakland prayer meeting; "one of whom to my certain knowledge -- and, I strongly suspected the other also -- had a pistol in his pocket."


Vol. IV.                               Oakland, California, May 1888.                               No. 5.

We saw, a few days ago, our friend A. B. Deming. He has concluded that as a financial venture his "Naked Truths about Mormonism" is a failure. He will hereafter devote his physical energies to the sale of his charcoal; and his spiritual to the study of Mr. Simpson's faith cure. He is a great admirer of Simpson.

Deming is far from being totally depraved. He is not naturally a bad man; but when he fell into the hands of L. L. Luce and Clark Braden, they threw him off his balance and set him to scrape up the old worn out yarns about Joseph Smith and the Mormons, and having devoted nearly three years to that business for naught, he was glad to have an ally in the shape of a publishing house, who would handle his spurious articles, and having found such a house in the Pacific Press, he sent forth his accumulations broadcast.

We hope since he has tried the experiment of damming the Niagara Falls, he will stick to his charcoal business and not attempt to stop the work of God under the name of Latter Day Saints.

We wish Mr. Deming no harm, and have given his charcoal a free advertisement.

Go ahead, Brother Deming, try to keep in good religious company hereafter and do not again be led into the folly of overthrowing the Church of Jesus Christ of Latter Day Saints. No arm raised against the work of God can long prosper.

Bad conduct on the part of Christians does not prove Christ untrue, neither does bad conduct on the part of some Latter Day Saints prove our Latter Day work untrue.

Note 1: The Simpson spoken of in this report is Albert Benjamin Simpson (1843-1919), the main proponent of the late nineteenth century "Faith-Cure Movement."

Note 2: Deming remained in the Oakland area until about the turn of the century. Following his move from California to New York he tried to sell the stereotype plates he had made for his two published issues of Naked Truths About Mormonism, but without success. Some of his compiled statements and communications remained unpublished after his death (c. 1905?), filed away in the libraries of the Chicago Historical Society and the Western Reserve Historical Society. The texts of many of these documents were included in a limited "memorial" edition of Naked Truth, printed as its third number in 1988.


Vol. IV.                               Oakland, California, June 1888.                               No. 6.

Here is something that is old, but it ought to be repeated until everybody has learned it by heart, and until everybody who has a conscience has learned its full meaning: "Calumny would soon starve and die of itself, if nobody took it in and gave it lodging."...

We clip the foregoing from our Adventist neighbor, who published A. B. Deming's false and absurd statements about Joseph Smith and the early Latter Day Saints. If our Adventist friends really believe what they say in the foregoing, where will they in the Judgment? By their own decision of the matter, they will be classed with those who make a lie, as well as to love one.

We have been credibly informed by a friend of Mr. Deming that he was like the man Christ speaks of, who went down from Jerusalem to Jericho. Luke x:30. That his venture among the Adventists in publishing his :Naked truths (lies) about Mormonism," was only lucrative to the printing establishment; and that poor Deming got financially left.

Brother Deming, if you have faith to be healed, you ought to pray God to save you from your friends; especially those who desire to make money by publishing your fabrications at your expense.

We extend to you our sympathies and hope hereafter you will be a wiser if not a better man, and not be ranked in the Judgment with those who love a lie.

Notes: (forthcoming)


Vol. IV.                               Oakland, California, August, 1888.                               No. 8.

William B. Smith.

The Brighamite Mormons' Pretended Biography of William V. Smith, as Published by Andrew Jensen of the Utah Mormon Church, in Vol. V. No. 3, of "Historical Record," of March, 1886, Together with the Reply thereto by William B. Smith, Exposing their Lying, Slandering Record of Himself, and Explaining the Reason of the Brighamite Animosity Against Him.

"William Smith, a member of the first quorum of twelve apostles, was the fifth son of Joseph Smith, Senior, and Lucy Smith, born in Royalton, Windsor county, Vermont, March 13, 1811. He was baptized at an early period, and was a teacher in the church in 1831. He took a mission to Erie county, Pennsylvania, in December, 1832, to preach the Gospel and call the elders to Kirtland to attend a school of the prophets. He was ordained to the office of a high priest under the hands of Sydney Rigdon in council on the 21st day of June, 1833. During the winter of 1833 he worked on a farm and chopped cord wood near Kirtland.

He was married to Caroline Grant, daughter of Joshua and T. Grant, February 14th, 1833, by whom he had two daughters, Mary Jane and Caroline L.

He went to Missouri, in Zion's camp, in 1834, and returned to Kirtland the same fall. He was appointed one of the twelve apostles at the organization of that quorum.

He accompanied the Twelve on their first mission through the Eastern states and returned with them to Kirtland in the same fall. While Joseph was presiding in a high council, William rebelled against him in a very headstrong manner.

At a debating school held in the house of Father Joseph Smith, December 16, 1837, the Prophet Joseph told the brethren he feared it would not result in good, whereupon William in a rage commanded Joseph to leave the house, attempted to put him out and buffeted upon him personal injury, the effects of which he occasionally felt until his death. After Hyrum and the Twelve had labored with William for several days he made confession and was forgiven.

He removed to the Far West with his family in the spring of 1838. After Joseph was taken prisoner and the mob began to drive out the Saints, William expressed himself in such a vindictive manner against Joseph that the Church suspended him from fellowship, May 4, 1839, at a general conference near Quincy.

He went to Illinois and settled near Plymouth, Hancock county, keeping a tavern. William was restored to the fellowship of the Church through the intercession of Joseph and Hyrum; but when the Twelve went to England, instead of accompanying them according to the commandment of the Lord, he remained on his farm at Plymouth.

He published a letter in the Times and Seasons, December 6, 1840, making an apology for neglecting to go on his mission on the ground of poverty, but it came with ill grace, as he was better situated to leave his family than any of the members of the quorum who went.

In the spring of 1841 he visited the branches of the church in Pennsylvania and New Jersey and collected means for his own benefit, returning to Nauvoo the same season.

He was elected a member of the House of Representatives of the Legislature if Illinois in the winter season of 1842-3. His acts as a member of the Legislature were highly approved by the people; he displayed considerable energy in defending the Nauvoo charter and the rights of his constituents.

He took a journey to the East on business in the spring of 1843, and spent his time among the churches.

William returned to Nauvoo April 22, 1844, with forty or fifty Saints from New Jersey. After staying a short time in Nauvoo, he had his last interview with his brother Joseph under the following circumstances: He asked Joseph to give him a city lot near the Temple, Joseph told him that he would do so with great pleasure, if he would build a house and live on it; but he would not give him a lot to sell. William replied he wanted it to build and live upon. The lot was well worth $1,000.

In a few hours afterward an application was made by a Mr. Irvine to the recorder to know if that lot was clear and belonged to William Smith; for William had sold it to him for $500. Joseph hearing of this, directed the clerk not to make a transfer; at which William was so offended that he threatened Joseph, who deemed it prudent to keep out of the way, until William left on a steamboat for the East accompanied by his family. He spent his time mostly in various branches of the church, and collected a good deal of money for the temple, which he used for his own accommodations.

In all his missions the course of conduct he pursued towards the females subjected him to much criticism.

In a general conference of the Church held in Nauvoo, October 5, 1845, William Smith was dropped as one of the Twelve Apostles and patriarch of the Church, and on the following Sunday (Oct. 12th) he was excommunicated, as more of his mean acts had come to light.

Some time after he associated himself with the apostate James J. Strang, who tried to organize a church of his own but failed.

William Smith is yet alive and officiates as a patriarch in the Josephite church, in Elkader, Clayton county, Iowa. He is about seventy-five years old, and the only brother of the Prophet Joseph yet alive,"

The following is a brief reply to the wholesale slander of the foregoing pretended biography:

My answer to the foregoing must be brief. There are several false entries in that account. It could not be expected otherwise from that people. They would like to reward William Smith some way for his opposition to them while concocting their hellish deeds and diabolical plans to destroy and overthrow the Church of Jesus Christ, which my brother and others had organized upon the pure and holy principles of the gospel of Christ. If my brother Joseph is authority for some of these statements I am ignorant of the fact. If differences of opinion ever arose between us as brothers I did not suppose it would become church history, nor do I believe he would or ever did make such entries; and if he did the account is to be settled with him. This Utah class of Mormons, in throwing their javelins at William Smith, think they have won a great victory when they can use the name of Joseph Smith to help them out in their forgeries and falsehoods. If people believe what these Brighamite Mormons record in their church history they will have enough to do. The story about the debating school, is prefaced with a lie and is wound up by telling a most notorious falsehood. The debating school was held at the house of William Smith, and not at Father Smith's house as stated in the Record. It is true, my brother Joseph ordered the debating school to be discontinued, which was done without personal injury to anyone. The version as given in the Historical Record about the town lot is another of their forged lies. The lot referred to was nothing but a sand reef, and never worth over two hundred dollars, besides there was never any deed made to the lot in the name of William Smith,

William Smith, however on the promise of a lot, paid into the hands of a brother by the name of Reuben Hadlock [sic -Hedlock?], three hundred dollars, to build the house as proposed. But to William Smith's surprise, in two weeks afterward Hadlock was appointed on a mission to England, sanctioned by the authorities of the church, and the sequel to the story is, in the fact that Hadlock never returned from his mission to England, and William Smith found himself minus of money, house and lot; and no deed was ever made to the lot as above stated.

And on all these several other statements, they are varnished and veneered falsehoods. The Quincy conference, and what took place there, the appropriation of church funds, are pieces off the same cloth.

It is true that William Smith never paid allegiance to Brigham Young; and these statements in regard to the church funds are all one-sided and calculated to misrepresent me and deceive the saints and the public. It is true that I never gave money to build up and perpetuate that Brighamite and apostate church.

We will now explain the "bad actions of William Smith."

1. William Smith opposed the urgent desire of his brethren, the twelve, to destroy the Expositor press and office.

2. William Smith opposed the measure and policy of placing Joseph Smith's name before the public as a candidate for President of the United States, as such a measure would be damaging to the best interests of the church, and endangering the life of Joseph Smith.

3. William Smith's disapproval of the murder of a young man by the name of Arbim [sic - Irvine?] Hodges, in Nauvoo, by the Nauvoo police, which dastardly murder was for the sole purpose of covering up Brigham Young's complicity in the murder of two men in Lee county, Iowa, for which the two Hodge brothers were hung, at Burlington, Iowa, in the spring or summer of 1845.

4. William Smith opposed the council of the twelve in regard to moving the church to the Valley of the Mountains.

These several accounts of "William Smith's bad actions," brought to light, by being a true man and outspoken in his disapproval of this cowardly murder by the Nauvoo police, and of other measures adopted by the council of the so-called twelve for the government and rule of the church, soon paved the way for them to "cut off" William Smith, that these apostate pseudo Mormons have boasted so much about.

It was a Godsend to William Smith, as it gave the world due notice that he was not of them, and did not belong to this accursed band of cut throats.

There is one more point in regard to the mission to England. It is evident that the person who wrote that "record" was either ignorant of the facts in the case or he desired to willfully misrepresent the facts. It was well known for years after the saints were driven out of Missouri, that my wife, Caroline Smith, from the exposure she passed through in that inclement season of the year, contracted a disease of which after suffering much she finally died.

At the time of the English mission was talked of, my wife was under treatment for dropsy, of which she finally died in the spring of 1845, and was buried in the city of Nauvoo, Apostle Orson Pratt delivering the funeral discourse. It would have been absolutely cruel, unjust and anti-Christian to have abandoned a sick wife under such circumstances to undertake a mission to England.

My connection with James J. Strang is not denied. The error of myself, if any, was in placing too much confidence in the signature or name of Joseph Smith, attached to the Strang letter of appointment. It was stated in the said letter that "with him (Strang) the fold would find refuge." The fold means in one sense a church or body of people. The church, according to revelation, being "rejected" at the time of the prophet's death, the Strang letter served to have a fit application to that people in Nauvoo, distracted as they were by a thousand false spirits, and who were seeking refuge somewhere.

It was enough in this terrible state of things for anyone to imagine that the rights of the priesthood had jumped clean out of the church and sanctioned by revelation, and by the appointment of a prophet, as per the signature attached to Strang's letter of appointment.

The only vital question with me was, did Joseph Smith place his signature to that letter? My following of Strang's cause was of short duration; as I became satisfied in my mind that the signature to the Strang letter was a forgery; and I am still of that opinion, although I thought differently at one time.

However false Strang's church may have been in their day and time, they could not outstrip the Brighamite church in their accursed meanness and deception. It is said "one story is good until another is told."

These Brighamite "records" are like the Indian's white man, "they have two tongues." One tongue they use to build up a pseudo church with; and with the other they use to vilify and lie about those opposed to their religion and accursed doctrines.

Much might be said of the history of this people, since their sojourn to the Valley of the Mountains, of their blood atonement. Mountain Meadow massacre, their wrongs and injuries inflicted upon innocent females in their barbarous system of polygamy and a thousand and one offenses against society, decency and the laws of our country. But they are known to the American people, and the strong arm of the government is teaching them lessons of morality it should have taught them years ago.

But in conclusion: No wrong inflicted upon harmless innocence, under cover of religion, can exempt any people from the charge of sin, either of murder or crime of adultery, as the law of God as well as the laws of government forbids and condemns all such unlawful acts. Then let the Brighamites read their own records, so well known to the civilized world, of their crimes of barbarism and blood,
                                                                WILLIAM SMITH.

Notes: (forthcoming)


Vol. IV.                               Oakland, California, October, 1888.                               No. 10.

William B. Smith.

His reply to calumniators -- His last visit to Joseph and Hyrum
Smith at Nauvoo, June, 1844.

After attending the council composed of the "twelve," and some others, official members of the church, who had voted to place Joseph Smith's name before the public as a candidate for the presidency of the United States, and it was nearing the time of my departure on my mission to the east, I concluded to call on my brother Joseph and spend a few moments in a good bye, which I accordingly did. On going into his office quite early in the morning, to my surprise, I found my brother walking to and fro across the room, as in great trouble of mind. "Well," said I, "Joseph, what is the trouble? You seem to be in great trouble." "Well," said Joseph, "I was in the council of the 'twelve' last night, and they advised me to place my signature or name to the ordinance just passed by the city council, for the removal of the Expositor press," "Well, Joseph" said I, "it is not my province to dictate what you shall do in the case, but it is my opinion, that the mobocrats in Hancock county will seek revenge, in case you suffer that press to be destroyed, and they will hide behind every bush in the country until they kill you, and bullets will kill prophets as well as other men."

While I was having this conversation with my brother Joseph, Willard Richards, who had been listening at the door, came in with the book of city ordinances [under] his arm, and said: "President Smith, I have been listening to your brother William's remarks, and I beg leave to differ with him as to the results of removing this press." "It seems," said Richards, "that your brother William has no faith that God can or will protect his prophet." "No," said I, "not while he is facing an angry mob, who have murder in their hearts; and mobs have killed prophets in days long gone by and will do it again when they think they have just cause for doing so. To destroy a printing press is a high crime for any class of people to be guilty of. In the eyes of the world it will be looked upon as an act of treason to destroy a printing press; and if my brother Joseph should lend a helping hand in such a mean work as this, it will surely bring down the indignation of the public upon him and hasten on the work of death by a mob. Mark well, destroy that press and it will be the given signal for the prophet's death and final breaking up of the church."

"Well," said Joseph; "William, the brethren of the 'twelve' have promised me to see me safe through to the end of this trouble; and as God lives, if they break this promise, and I perish in the struggle to save the character of the church, the glory of the saints will depart from the church and the honor of the priesthood will be lost forever."

Notwithstanding all that was said in hopes of preventing my brother Joseph placing his signature as Mayor of Nauvoo, to that accursed ordinance, Richards continued pressing his desires for my brother's name, saying the Expositor press was in the hands of my brother's enemies, and that they were making use of it to destroy the character of the church and that now, said Richards, "it is in your power brother Joseph, to crush this viper in its nest." "After the crushing," said I, "there will be a reaction and I fear the consequences, as I have said, rifle balls in the hands of a merciless mob are more deadly weapons than words printed on paper, however much they may sting. The press is a means of defense, so let the Times and Seasons, and the Nauvoo Neighbor speak out and not resort to harsh means in the way of removing the Expositor press. But in conclusion, Mr. Richards, I think your advice to the prophet is very bad, and if carried out to the letter it will be the course that yourself with thousands of others will regret. I have, however, Mr. Richards, spoken freely on this subject and those are my views, and the consequences that will follow, in my humble opinion, in case that press is destroyed. But my brother Joseph must do as he thinks best. God is his refuge, and it is my prayer that He will lay [him] underneath His strong arm of defense, in hopes to meet again. I am going now, Joseph; good bye. Good bye, Mr. Richards."

In crossing the street opposite my brother's office, I met with my brother Hyrum and related to him the interview I just had with Joseph and Richards concerning the Expositor press, if destroyed, and the consequences which would follow. Hyrum seemed to be in deep thought and very reticent. I think from what I learned that he was not very strongly in favor of the passage of that ordinance, which was passed by the City Council for the removal of the Expositor press, etc. The most of the members of the quorum of the Twelve, such as Richards, Kimball, Taylor and Brigham Young, were the most rabid for the removal of the press.

In fifteen minutes after leaving brother Joseph's office I was on board the steamer Osprey on my way to St. Louis, Mo., and thence by steamer up the Ohio river to Pittsburg, crossing over the Alleghany mountains, by railroad and canal to Harrisburg and Healdsburg, and thence over the inclined planes, arriving at Philadelphia all safe, glad to find my afflicted family still in the land of the living, but in poor health and still being on the decline.

I saw nothing in the papers, which I examined daily, about the affairs in Nauvoo until I arrived in New York on my way back from Boston, where I had been attending a political meeting, where most of the Twelve had been in attendance. Stopping over Sunday in the city of New York, I was speaking in the Saints' Hall in the afternoon, and in closing gave out a subject for the evening service, when a gentleman entered the hall with a bundle of papers, which he proceeded to distribute among the saints. A single copy was handed me. It was the New York Herald, extra, with large headlines reading, "Joseph and Hyrum Smith both shot with four balls," Now friend EXPOSITOR, I have given the history of the death of my two brothers, Joseph and Hyrum Smith, not to appear egotistical nor to boast of my ability in saying what I did to prevent the destruction of that press, but to show where I stood and pointed out the natural results which would follow the destruction of that press and paper.
                                                                WILLIAM SMITH.


Note 1: The continuation of this article was not published in the final issue of The Expositor, which was the issue for November, 1888. What became of William B. Smith's manuscript for this article and similar unpublished historical recollections remains unknown. Probably his sequel episode dealt with the deaths of Joseph and Hyrum at Carthage, and followed the general sequence of events that he outlined in his letter of Mar. 25, 1879, published in the Saints' Herald of Apr.15, 1879.

Note 2: The exact chronology of William's last days in Nauvoo, prior to the assassination of his brothers on June 27, 1844, remains in doubt. LDS records show that William attended the political convention held in Nauvoo on May 17th, promoting Joseph Smith, Jr. as a candidate for the U. S. Presidency. By June 20th William had certainly departed with his family for the east, for on that day Joseph Smith directed that all absent members of the quorum of the Twelve return at once to Nauvoo and William is mentioned in that communication. If William is correct, in saying that he was yet in Nauvoo when the city council passed its declaration regarding the Nauvoo Expositor, that fact places him in the city as late as Monday, June 10th. According to the city council minutes published in the Nauvoo Neighbor on June 19, 1844, Joseph Smith, Jr. was present during the council's deliberations regarding the new newspaper and, in fact, Smith was the motivator of the group, in its passing the June 10th resolution stating that the Expositor was a public nuisance. The most charitable reading of William's recollection would place his final meeting with his brothers on the morning of the 10th, when the council's decision was easily predicted (and perhaps already set down in draft form for Joseph to review and approve) but before the council finalized its resolution, later that afternoon. If the Osprey left Nauvoo "early in the morning" on June 10th, it would have had sufficient time to land William's family in St. Louis and make the trip back to Nauvoo the following day. This same steamboat is known to have picked up Charles A. Foster (one of the owners of the destroyed Expositor press) at Warsaw on June 12th and landed him in St. Louis in time for his account of recent events to make it into the evening paper there. It is rather hard to believe that William "saw nothing in the papers... about the affairs in Nauvoo until" he "arrived in New York"... returning from the political meeting held in Boston on Saturday, June 29, 1844. Newspapers from St. Louis to New York printed reports of the growing crisis in Nauvoo well before Sunday, June 30, 1844, when William recalled reading "Joseph and Hyrum Smith both shot with four balls" in the New York Herald. In fact, the Herald did not publish the news of the assassination until July 7th, though its columns regularly featured other news from Nauvoo prior to that date.


Vol. XXXVI.                     Placerville, Calif., Saturday, May 11, 1889.                     No. 20.


A Work Bearing Internal Evidence of
Its Being a Fabrication.

The argument that the "Book of Mormon" was derived from a story written by Rev. Solomon Spalding, called the "Manuscript Found," you can obtain by referring to the American Cyclopedia, vol. xi., article "Mormons." The Josephite Mormons at Lamoni, Iowa, claim to have obtained the original manuscript of Spalding's story, which they have published in pamphlet form. Whether it is Spalding's or not, we do not know. To our view, the "Bible of Mormon" was probably written by Smith, aided probably by Sidney Rigdon and others. It bears internal evidence of being a fabrication. It is a clumsy piece of work, modeled on the Biblical style, written by one who had no knowledge of languages. Its pretended history is clearly false, for a people as numerous and as civilized as the race whose history it purports to give, would have left traces of their habitations, their implements, etc. The claim of the book that the Indians are descended from them will not stand for an instant against the simple fact that the traditions of the Indians show no trace of such descent, nor does their rude religion show descent from Christianity, as it assuredly would. Religious traditions are remarkable for preserving their form for ages, even among the rudest savages; and as the Book of Mormon brings its pretended history down A. D. 384, the time would be short to bridge over by tradition. The fire-worshipers of Persia have a religion that has come down for at least four thousand years. At the time Smith produced the Book of Mormon the West was full of religious discussion and ferment, and the topics then debated among the people are conspicuous in the Book of Mormon, showing its modern origin conclusively. No man of any learning has ever examined the book but pronounces it an impudent forgery. Smith once gave a paper, purporting to be an exact copy of the inscriptions on one of the golden plates he pretended to have found (but which nobody ever saw), to a friend, who took it to Prof. Anthon, of New York, one of the best linguistic scholars of the time, who, under date of February 17, 1834, said the characters "consisted of all kinds of crooked characters, disposed in columns and had evidently been prepared by some person who had before him at the time a book containing various alphabets. Greek and Hebrew letters, crosses and flourishes, Roman letters inverted and placed sideways, were arranged in perpendicular columns." The authenticity of the Book of Mormon is disproved by itself, and the Spalding manuscript matter is of little consequence, in reality. It is certain the Book of Mormon is a fraud, and it matters little how the fraud was perpetrated. -- Toledo Blade.

Notes: (forthcoming)


Vol. XXXVIII.                 Placerville, Calif., Saturday, October 4, 1890.                 No. 40.

George Schweich, of the firm of Ringquist & Schweich, Richmond. Mo., owns the table upon which the book of Mormon was written. David Whitmer, the grandfather of Mr. Schweich, formerly owner of the table, was one of the three witnesses to the divine authenticity of the book above named.

Notes: (forthcoming)


Vol. ?                             Los Angeles,  Wednesday,  October 29, 1890.                            No. ?


Their Career in Utah is Ended at Last.


Forty-seven Years of Actual Polygamy and Thirty-eight Years of
Acknowledged "Plurality" Ended by a Decree of the Mormon Hierarchy.

"Dost think because thou art virtuous there will be no more cakes and ale?" was the emphatic question put by one of Shakespeare's characters. The inference was, No! For thirty-eight years, to wit, since the autumn conference of 1852, the "Church of Jesus Christ of Latter Day Saints." as the Mormons call themselves, have been taunting the United States in the same way. They have all the time insisted that no monogamic people could be virtuous, that in "celestial marriage" only could humanity do its prettiest.

They have yielded at last. Swearing they would ne'er submit, they submitted, and at the last semi-annual conference of the church, held in Salt Lake City in early October, the Tabernacle full of saints, 10,000 or more unanimously voted to abandon polygamy, and "hereafter to obey in spirit and in letter the laws of the United States." It was a bitter pill, and to their credit be it said they did not attempt to disguise that fact. "It goes against the grain," said George Q. Cannon, one of the leaders, "but I bow in submission to the will of God. We cannot fight sixty millions of people," wherein this Cannon was very right, and the head of the same was well located.

It must be said that the Mormons have taken their own time in obeying the law. They first proclaimed polygamy as a part of their faith in September 1852. The United States judges in Utah condemned this action, and the Mormons ran them out of the territory. Col. Steptoe was sent there in 1854 by President Pierce. and was "tricked," as the phrase went. The next set of judges and officials were run out, and in 1857 the "Mormon war" began. In 1858 President Buchanan amnestied the Saints, and matters were allowed to drift till 1862, when congress passed the first law against polygamy. The Mormons tried the old trick of scaring away the officials, but Governor Stephen Harding and Judge Waite and Drake declined to run.

The jury system was then usded by the Saints to defeat the law. Congress in 1874 passed an act to secure non-Mormon juries, but the Saints beat it. They had had forty years' experience in defeating the law, and hence could steer around the most obstructive constitutional provisions and pierce the center of the mist explicit statute. The federal courts were completely defeated as to polygamy, but they got after the Saints for the Mountain Meadow massacre and other bloody crimes of the old era of fanaticism -- to wit, from 1854 to 1866. They captured, convicted and shot John D. Lee; scared a hundred other murderers out of the territory; forced a confession from Bill Hickman, chief of the Destroying Angels," and worried Brigham Young to death. Still the Saints clung to polygamy, declaring that God had commanded it and they would live up to it, "though every prison in the land be filled with the brethren, and hell should yawn beneath the tabernacle."

Finally Senator Edmunds brought in his truly drastic bill taking the whole government of Utah out of the hands of the Mormons, and giving courts, juries and everything else to Gentiles. Then the last long fight began. The Mormons stood up to it like heroes. Bad they may be, but they are "gritty rascals." Court after court sent them to the penitentiary, first singly and then by dozens, and still they stood out and protested and suffered. President John Taylor, who had succeeded Brigham, had to fly from home and died in exile.

Apostle Wilford Woodruff succeeded him and advised the brethren to temporize. A case was carried to the supreme court of the United States and decided against the Saints, and this gave him his opportunity. In one of the "revelations" of Joseph Smith he found this passage:
"Now, brethren, as touching the ordinances, wherein is manifested the forbearance of God the Father, thus saith the Lord: If so be that I command my people and your enemies come upon you that you be not able to do that which I commanded, then I the Lord will hold you guiltless. Nevertheless I the Lord will require it at the hands of your enemies."

That was his warrant. It had excused the saints from completing the temple at Nauvoo and from obeying the command to settle in Jackson county, Mo. It now excused them from obeying the revelation ordaining "celestial marriage."

"The brethren have suffered enough," said Bro. Woodruff; "eight hundred of them have languished in prison and exile; we must now obey the law of the land. I have lately talked behind the veil with Joseph Smith and Brother Brigham, and they, with all the heavenly host, say that the United States government must now bear the guilt. When God shall come out of his hiding place and vex the nations in his fury, then will the United States beg us to intercede for them and to live our religion. Until then give place to wrath; and God's will be done."

George Q. Cannon, next in rank to President Woodruff, added his own revelation that this was the will of God. "Brother Woodruff has lately been in executive session with the Almighty. The sufferings of the Saints are recorded in heaven, and will appear as the brightest page in earthly history. I lived in polygamy because such was the will of God. I now give it up for the same reason." And so ends a social practice which for forty-seven years has been the one great anomaly among the religious sects of America.

July 12,1843, according to Joseph Smith, the voice of the Lord commanded him to write that famous revelation beginning:
"Verily thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired at my hand to know wherein I the Lord justified my servants Abraham, Isaac and Jacob, as also Moses and David and Solomon my servants, as touching the principle and practice of their having many wives and concubines, behold and lo, I am the Lord and will answer thee as touching this matter."
And when he got orders to spread the doctrine he was, he adds, so horrified that he mounted his horse and fled; but when he got on the hill east of Nauvoo a mighty angel stood in the way with a drawn sword and menaced his life. So he went back and was "sealed" to Olive Frost and Eliza Snow and the Widow Fuller and nobody knows how many more; but when he sought Nancy Rigdon and Martha Brotherton they "gave the whole snap dead away," and there was a row in the church. It was smoothed over, the Apostles were first converted, and Brigham Young took three extra wives as a starter. Then Joseph Smith tried to capture the wife of William Law, and there was another row; Smith was lodged in a Gentile jail, and there was murdered by a mob with his brother Hyrum on the 27th of June, 1844.

The Mormons then put forth a circular denying the existence of polygamy among them, and continued to repeat this denial for nine years after the revelation. All this time they were extending the practice. But when their envoys had convinced President Fillmore that there was no polygamy in Utah, and he had appointed Brigham Young governor, they came out with the truth in September, 1852. So polygamy among the Mormons has passed through four stages -- secret practice but open denial for nine years; open avowal and rapid progress from 1852 to about 1868; gradual decline from natural causes till 1882, and thereafter rapid extinction by force of the Federal government, to final abandonment in October, 1890. And let all the people say "Amen!"
                                    J. H. BEADLE.

Notes: (forthcoming)


Oakland Daily Evening Tribune.

Vol. XXXI.                       Oakland, Calif., Monday, March 30, 1891.                      No. 74.


The Original Mormon Temple Viewed
as a Curiosity.

The Non-Polygamous Mormons to Hold
a Convention at the Birthplace of
Their Religion.


Cleveland, O., March 30. -- On April 6th, the anniversary of the day on which Joseph Smith Jr. is said to have received his revelation to found the Mormon Church, the annual conference of the Church of Latter-Day Saints will be held at Kirtland, in Lake county, near Painesville. Kirtland was the first home of the Mormon Church, and the membership of the local church has increased from sixty-eight to one hundred. This was the original organization of the Mormon Church and is non-polygamous. The Bishop, Apostles, and the minor officers will be chosen by the conference. Among the delegates will be the younger Joseph Smith, who was born at Kirtland. One of the interesting items of the business to be disposed of, will be an offer of $100,000 for the Temple by parties who desire to remove it to Chicago for exhibition at the World's Fair.

Notes: (forthcoming)


Riverside Daily Press.

Vol. ?                           Riverside, California, Tuesday, July 28, 1891.                          No. ?

Converted to Mormonism.

If the following dispatch to the Chronicle is true, it is evident the fool-killer has been very derelict in his duty. Really, it seems impossible that men with ordinary intelligence could be such infernal idiots. The dispatch is from Pomona, and it says:

"There is much talk in this region concerning the work that two Mormon elders, Johnson and McKoon, have been doing secretly in this part of the State during the past two weeks. Gilbert Lloyd, S. M. Putney and Peter T. Sweetling and their wives, of Cucamonga and Covina declare that they have been converted to Mormonism. They are prosperous and well read farmers, and all have been leading members of the Methodist and Presbyterian churches for over ten years. All are under 50 years of age. Putney is a nephew of the late Senator McDonald of Indiana, and has been a member of the Illinois Legislature for three terms. When asked about his conversion to Mormonism he said:

"My wife and I have made up our minds that the only true religion is Mormonism. We are positive that Joe Smith was inspired. My wife says, and so do the wives of Lloyd and Sweeting, that she feels that it is God's will that a man should have more than one wife, and they would willingly consent to our second and third marriages if we desired to enter into them. We shall sell our Southern California property as soon as possible and go to live near Salt Lake City. It seems wonderful to me that we have worshiped Christ so long when the true prophet and Savior had been among us only a generation ago."

Note: This article was reprinted in the Press's weekly edition on Saturday, August 1st. The original notice in the San Francisco Chronicle almost certainly came from the Pomona Progress editor, Henry G. Tinsley -- see his article in the Chronicle of May 14, 1893.


Woodland Daily Democrat.

Vol. XXVIII.                       Woodland, Calif., Thursday, August 6, 1891.                      No. 32.



A Description of the Magnificent Mormon Temple
Built by the Founder of the Faith at Kirtland --
A Building That has Stood for Many Years.

There has recently been held at Kirtland, twenty-two miles from Cleveland, a conference of much interest. The mention of the name Mormon is usually sufficient to give the people the horrors, yet in attending this contention I found as interesting and as devout a class of people as any denomination can show.

It was in Kirtland that Joseph Smith first established the Mormon church. In 1830 he began his preaching, and in five years he had gathered about 5,000 people about him and built a temple that is a most remarkable specimen of architecture. What added particuliar interest to this conference is the fact that it was held in the original temple and delegates were present from all over the country, from Massachusetts to California. The several religious meetings in no way differed from the similar conferences of the Baptist, Methodist or Presbyterian churches so far as doctrine is concerned.

These "Mormons" however, are the ''Josephltes," not the "Brighamites," or polygamous Mormons. The Josephites claim to be the true followers of Joseph Smith, and their leader is Joseph Smith, Jr., son of the prophet Joseph. Their belief differs materially from that of the Brighamites, for they do not believe in polygamy or in the blood atonemement. So certain are these Josephites of their faith being the true one that they send and keep several missionaries in Utah to convert their wayward brethren there who have brought odium on the faith by their polygamous practice


The temple shows that Joseph Smith must have been a most remarkable man. Two years after he began his preaching he laid the foundations, and three years were required to complete it. Evidently it was built on honor, for in spite of all its vicisisitudes, there is not a crack in the walls and the plastering is as solid and as firm as the walls, there only ony one crack in it in the whole building. The walls are like a fortress, being three feet thick, and solid stone, and mortar from the foundation to the roof. The timbers and joists as seen in the ceIlar, are in keeping with the walls, being huge hewn pieces of hickory and oak.

Kirtland is a pretty little village situated in the broad valley of the Chagrin river. The temple is on the top of a bluff overhanging the village, and is conspicuous in the landscape for miles and miles on account of its commanding position. Only about sixty members of the church remain out of a large settlement, and except the temple but few traces of the early Mormon days remain. Every vestige of the house where Joseph Smith lived is gone, but the old store -- now the postoffice -- still remains in the center of the village. In this building the present Joseph Smith was born.

The temple, as I have said, is a remarkable specimen of architecture. On the first floor is the main audience room. At each end are the rising seats for the different grades of the church dignitaries -- priests, elders, bishops etc. On the ceiling is a peculiar arrangement of hooks, from which draperies are hung, and the main audience room is subdivided into half a dozen or more divisions. Within the last few years the entire building has been renovated, as relic hunters had despoiled and pretty nearly wrecked it.


Thousands of dollars have been expended, not in modifying the strutcture, but in restoring it to its original condition even in the smallest detail. This arrangement of hangings is an effort to approach as nearly as possible to the temple constructed in the time of Solomon.

The second story is practically like the first, and is used for overflow meetings at such times as a conference, and as a Sunday school room. Instead, however, of having hooks to hang the draperies from, there is a device for using curtain shades whichh can be wound up and unwound. The third story is fitted up into several small rooms for the use of the several 'quorums' and other bodies of church officials. From the top of the tower is a grand view of the surrounding country, and off northward stretches Lake Erie for miles.

The sole aim of the Josephites is to live as closely as possible to the way that the early primitive Christians did, and their church organization and life is based upon their interpretation of the Bible. In all the preaching that I heard not a word was said about Joseph Smith, the prophet, or of Mormonism.

It was simply an expounding of the Scriptures, particuliarly the New Testament, and a literal interpretation of them. No sect could more consistently and closely cling to the words of the Bible than do these Josephite Mormons. The preaching is intensely doctrinal, but based solely on a strict interpretation of the Scriptures.


It is believed that the days of revelation and miracles are still with us, and several preachers cited some very surprising instances of modern inspiration. The older members believe implicitly in these things, but the younger ones are rather doubting and say little or nothing on the subject. Most of the older Mormons believe that the Lord will yet restore Kirtland to its former prominence in the Mormon world, and that it will be th center of a great and flourishing settlement. The younger ones have nothing to say on this subject, though some are inclined to believe that the Lord has withdrawn his favor from Kirtland and bestowed it upon Independence, Mo., as there are severall thousand Mormons in that vicinity.

Joseph Smith, the leader of the Josephites, is a remarkable man. Every inducement was brought to bear to induce him to go to Utah and be the head of the church. But owing to what he believed to be their false doctrines, particularily that of polygamy, he refused to have anything to do with them and for many years remained in retirement

Mr. Smith believed the time had come for him to arouse to action As he says, he was divinely instructed to come to the rescue of the people. In 1860 the few Josephites met at Amboy, Ills., by delegates, perfected an organization, with Mr. Smith at the helm, and entered upon vigorous, aggressive work. They have sent missionaries to all parts of the country and established many churches.

A large portion of their strength has been expended upon Utah. For years no beings were so despised and abused by the Brighamites as these courageous Josephite missionaries. Of late, however, they have secured a good foothold in Utah and are greatly extending their work. -- Cor. Chicago News.

Notes: (forthcoming)


Vol. ?                           San Francisco, California, Sunday, May 14, 1893.                          No. ?


Joe Smith and His Early Habits.


How He Found the Golden Plates.

A  Contemporary  of  the  Prophet
Relates Some Interesting Facts.

Correspondence of the Chronicle.

The completion of the great Mormon temple at Salt Lake city and the renewed interest taken all over America in the birth, growth and vicissitudes of Mormonism has made the reminiscences of Daniel Hendrix, a visitor in Rincon, in San Bernardino county, the more interesting. He is 82 years of age and is one of the four men now living who were actual witnesses of the very earliest days of Mormonism, and one of the two persons living who had an acquaintance with Joseph Smith previous to and at the time of the promulgation of the Mormon faith in Western New York. Mr. Hendrix has in his possesion some of the rough proof sheets that were taken in the work upon the famous "Book of Mormon," Smith's Bible, in Palmyra, N. Y.

At one time he had a full Mormon Bible, as originally published by Major John Gilbert, but he sold the book to a man who acted as agent for the late Lord Beaconfield in 1873, for $300. He has since learned that two original Mormon Bibles have been sold in the past ten years for over $700 each. The Hon. William B. Gladstone has said to several American visitors, among them Chauncy M. Depew of New York, that he would prize very highly a copy of the famous Joseph Smith Bible as published in 1834 [sic].

Your correspondent found Mr. Hendrix a man of unusually clear memory and possessed of as vivid a recollection of events in his life sixty and seventy years ago as if they occurred a few months since. The old gentleman is now confined to his granddaughter's home by severe physical ailments.

"I was a lad, or a very young man, in a store in Palmyra, N. Y., from 1822 until 1830," said Mr. Hendrix, "and among the daily visitors at the establishment was Joseph Smith Jr. Every one knew him as Joe Smith. He had lived in Palmyra a few years previous to my going there from Rochester. Joe was the most ragged, lazy fellow in the place, and that is saying a good deal. He was about 25 years old. I can see him now in my mind's eye, with his torn and patched trousers, held to his form by a pair of suspenders made out of sheeting, with his calico shirt as dirty and black as the earth, and his uncombed hair sticking through the holes in his old battered hat. In winter I used to pity him, for his shoes were so old and worn out that he must have suffered in the snow and slush, yet Joe had a jovial, easy, don't-care way about him that made him a lot of warm friends. He was a good talker and would have made a fine stump-speaker if he had had the training. He was known among the young men I associated with as a romancer of the first water. I never knew so ignorant a man as Joe was to have such a fertile imagination. He never could tell a common occurrence in his daily life without embellishing the story with his imagination, yet I remember that he was terribly grieved one day when old Parson Reed told Joe that he was going to hell for his lying habits.

"Mrs. Smith, Joe's mother, was a staunch Presbyterian, and was a great admirer of her son, despite his shiftless and provoking ways. She always declared that he was born with a genius, and did not have to work. 'Never mind about my son Joseph,' said she one day, when my employer had rallied her upon her heir's useless ways, 'for the boy will be able some of these fine days to buy the whole of Palmyra and all the folks in it. You don't know what a brain my boy has under that old hat.'

"For over two years Joe Smith's chief occupation was digging for gold at night and sleeping in the daytime. He was close-mouthed on the subject of his gold-seeking operations around on the farms of Wayne county, where not a speck of gold was ever mined, and when people joked him too severely concerning his progress in getting the precious metal, he would turn his back upon the jokers and bystanders and go home as fast as possible. With some of us young men, however, who were always serious with him and affected an interest in his work, he was more confidential.

"Joe, in his excursions after gold, carried a divining-rod to tell him where there was hidden treasure, and he left many holes in the ground about that region, which testified that he could work if the spirit moved. He had all the superstitions of the money-diggers of the day, one of which was that the digging must be done at night and not a word must be spoken, for at the first utterance the gold would fly away to some other locality; in fact, Joe claimed that he had more than once been on the point of reaching some great treasure, when, in his eagerness, some unlucky exclamation would escape him and, presto! the treasure would vanish from under his feet.

Finally In the fall -- in September, I believe -- of 1823 Joe went about the village of Palmyra telling people of the great bonanza he had at last found. I remember distinctly his sitting on some boxes in the store and telling a knot of men, who did not believe a word they heard, all about his vision and his find. But Joe went into such minute and careful details about the size, weight and beauty of the carvings on the golden tablets, the strange characters and the ancient adornments, that I confess he made some of the smartest men in Palmyra rub their eyes in wonder. The women were not so skeptical as the men and several of the leading ones in the place began to feel at once that Joe was a remarkable man after all.

"Joe declared with tears in his eyes and the most earnest expression you can imgine that he had found the gold plates a hill six miles south of Palmyra, on the main road between that place and Canandaigua. Joe had dug and dug there for gold for four years, and from that time the hill has been known as Gold hill.

"For the first month or two at least Joe Smith did not say himself that the plates were any new revelation or that they had any religious significance, but simply said that he had found a valuable treasure in the shape of a record of some ancient peoples, which had been inscribed on imperishable gold for preservation. The pretended gold plates were never allowed to be seen, though I have heard Joe's mother say that she had lifted them when covered with a cloth, and they were very heavy, so heavy, in fact, that she could scarcely raise them, though she was a very robust woman. What Joe at that time expected to accomplish seems difficult to understand, but he soon began to exhibit what he claimed to be copies of the characters engraved on the plates, though the irreverent were disposed to think that he was more indebted to the characters found on China tea chests and in histories of the Egyptians and Babylonians than to any plates he had dug up near Palmyra. Before long, however, a new party appeared on the scene in the person on one Sidney Rigdon, and thenceforward a new aspect was put upon the whole matter.

"I remember Rigdon as a man of about 40 years, smooth, sleek and with some means. He had a wonderful quantity of assurance, and in these days would be a good broker or speculator. He was a man of energy of contrivance, and would make a good living anywhere and in any business. He was distrusted by a large part of the people in Palmyra and Canandaigua, but had some sincere friends. He and Joe Smith fell in with each other, and were cronies for several months. It was after Rigdon and Smith were so intimate that the divine part of the finding of the golden plates began to be spread abroad. It was given out that the plates were a new revelation and were a part of the original Bible, while Joe Smith was a true prophet of the Lord, to whom it was given to publish among men.

"Rigdon, who, from his first appearance, was regarded as the 'brains' of the movement, seemed satisfied to be the power behind the throne. Not only were pretended copies of the engraved plates exhibited, but whole chapters of what he called translations were shown; meetings were held at the Smith house and in the barns on the adjoining farms, which were addressed by Smith and Rigdon, and an active canvass for converts was inaugurated. Strange as it may appear from the absurdity of the claims set forth, and the well-known character of Joe Smith, these efforts were to quite a degree successful, particularly among the unsophisticated farmers of the vicinity, and a number of them who were regarded as equal in intelligence to the average rural population, became enthusiastic proselytes to the new faith.

One feature of the claim in relation to the translation from the plates was quite in character with the claims that have been from time to time set up by the Mormon Church down to the present day.


Joe Smith was, of course, an illiterate man and some way must be provided for the translation of his record. But Joe, or Rigdon, was equal to the emergency, for he claimed to have found with the 'Gold Bible,' as they then always called it, a wonderful pair of spectacles, which he described as having very large round glasses, larger than a silver dollar, and he asserted that by placing the plates in the bottom of a hat or other deep receptacle, like a wooden grain measure, he could put on those spectacles, and, looking down upon the plates, the engraved characters were all translated into good, plain English and he had only to read it off and have it recorded by a copyist.

"This claim with all its absurdity was not more absurd than one that was made to me personally by Martin Harris, who was one of the early and most faithful proselytes. Harris was a farmer of good property, residing about a mile from the village, with whom I was well acquainted as a customer of a firm where I was employed. On one occasion I had been out on horseback on a collecting trip, and returning in the early evening as I passed the house of Mr. Harris, he came out, and joining me we rode together toward the village. It was a beautiful evening in October, and as we were on elevated ground sloping eastward toward the village in the same direction in which we were going, the full moon, which was just rising, made everything before us look most charming.

As I made some remark on the beauty of the moon, he replied to the effect that if I could see it as he had done I might well call it beautiful. I was at once anxious to know what he meant,

            JOSEPH  SMITH.

and plied him with questions; but beyond the assertion that he had actually visited the moon in his own proper person and seen its ttloriee face to face, he was not disposed to be communicative, remarking that it was only "the faithful that were permitted to visit the celestial regions," and with that he turned the conversation in less ethereal channels.

"For three or four years Smith, Rigdon and Harris worked for converts to the new faith. They all became from constant practice and study good speakers, and Smith was at that time as diligent and earnest as he had previously been lazy and careless. The three men traveled all over New York State, particularly up and down the Erie canal. They were rotten-egged in some places, booed and howled into silence in others, and had some attention in a few communities. Their meetings were generally poorly attended, and people regarded the men as fools whose cause would soon die out. I attended several of the meetings in Wayne and Ontario counties. Smith would always tell with some effect how the angel had appeared to him, how he felt an irresistible desire to dig where he did, and how he heard celestial music and the chanting of a heavenly host as he drew the golden plates from the earth and bore them to his home.

"He became so proficient in his description of that ecstatic joy in heaven when he found the plates that I have known a large audience to hold its breath as the sentences rolled from Smith's mouth. I have seen some farmer's wives become powerless and almost unconscious in the spell of religious enthusiasm that Smith and Rigdon had created. The latter told


in scores of meetings, and to everyone with whom he came in contact how he was frequently transported to celestial spheres at night, while his body lay on his bed at home; how he had listened to counsels from Moses and Elisha, how he actually walked in flowery fields and down golden streets on some far off planet and he would repeat instructions that he pretended he had from Bible characters in the other world.

"Of the printing of the 'Book of Mormon,' I have a particularly keen recollection. Smith and Rigdon had hard work to get funds togther for the new Bible. Smith told me himself that the world was so wicked and perverse that it was hard to win converts; that he had a vision to print the Bible and that as soon as that was done the work would be prospered wonderfully. A new convert named Andrews, a plain old farmer, in Auburn, New York, mortgaged his property for $3000 to start the printing. The Wayne Sentinel, published at Palmyra, did the work on a contract for 5000 copies for $5000. The printing office was on an upper floor, near the store where I worked, and I was one of the few persons who was allowed about the office while the publishing was going on.

"I helped read proof on many pages of the book, and at odd times set some type. The copy was about half ready for the printer when there came a halt in the proceedings, for Mrs. Harris, wife of Martin Harris, had become so disgusted with her husband's conversion to the new religion and his abandonment of his fine farm for preaching Mormonism, that she one morning threw in the fire all the Bible manuscript that had been brought to him for review by Smith. It was weeks before Joe Smith and Rigdon recovered from their dismay at this act. Harris went down into his pockets for $300 to repay the loss caused by his wife's destruction of the manuscript.

"The copy for the 'Book of Mormon' was prepared in a cave that Smith and others dug near the scene of the finding of the golden plates on Gold hill. I went out there frequently for a Sunday walk during the process of the translation of the plates and the printing of the book. Some one of the converts was constantly about the entrance to the cave, and no one but Smith and Alvin [sic] Cowdry, a school teacher there, who had proselyted that season, were allowed to go through the door to the cave. Rigdon had some hopes of converting me, and I was permitted to go near the door, but not so much as to peep inside. Smith told me later that no one had ever seen the golden plates but himself, and that he wore the glasses found with the plates, and was thus able to translate the new message from heaven to the people. He read aloud, and Cowdry, who was seated on the other side of a screen or partition in the cave, wrote down the words as pronounced by Joe.

"The penmanship of the copy furnished was good, but the grammer, spelling and punctuation were done by John H. Gilbert, who was chief compositor in the office. I have heard him swear many a time at the syntax and orthography of Cowdry and declare that he would not set another line of type. The copy came in one conglomerate mass and there were no paragraphs, no punctuation and no capitals. All that was done in the printing office, and what a time there used to be in straightening sentences out, too!

"During the work of printing the book I remember that Joe Smith kept in the background. He was wanted several times at the printing office to explain some obscure sentences and apparent blunders in composition, but he never came near the printers. He sent word by his brother Hiram that the work of translating absorbed his mind and functions so that he could not attend to mundane business. Every morning Hiram Smith appeared at the office with installments of copy of twenty-four pages buttoned up in his vest, and came regularly and punctually for them at night.

"The publication of the book of Mormon was pushed with spirit, but until it was completed not a copy was allowed to leave the office, but every volume was packed in an upper room and the pile they made struck me at the time, and has since been vividly in my mind, as comparing in size and shape with a cord of wood, and I called it a cord of Mormon Bibles. The work was finished in the spring of 1830. Not long after the publication was completed Smith and his followers besgan their preparations for a removal, and ere long the parties, with their converts packed up all their belonings and left for Kirtland, O.

"This removal was not 'on compulsion' from any complaints of their neighbors, like those they were subsequently compelled to make from Kirtland and Nauvoo, but all seemed to enter into it readily and with the utmost cheerfulness, though many abandoned homes of great comfort and comparative wealth. In the exodus there were farmers who were customers of the firm where I was employed, that sold their farms to the amount of $15,000, all of which was committed to the care and tender mercy of Joe Smith, and the votaries committed themselves to his care and guidance."   HENRY G. TINSLEY.
     POMONA. May 3, 1893.

Note 1: This report from Henry G. Tinsley was evidently not widely reprinted, until he composed a very similar article and had it published in the St. Louis Globe-Democrat of Feb. 21, 1897 as "Mormonism's Beginning." The style and structure of Tinsley's article are reminiscent of the anti-Mormon journalism then being engaged in by Gay Davidson of Hanock County, Illinois -- indeed, Tinsley's piece appropriated two cuts prepared by Davidson for his 1893 "A Once Famous City, an illustrated feature which Davidson personally distributed to several different U. S. newspapers a month before Tinsley offered his submission to the Chronicle. The reproduction of the Nauvoo Mansion House, as "Joseph Smith's House at Palmyra, N. Y., was a particularly ill-conceived blunder and its misappropriation demonstrates Tinsley's unreliable "historical" methods. The two Joseph Smith pictures were dropped in 1897, when Henry G. Tinsley revised his earlier work. The 1897 version of his report received wide circulation and was followed by another Tinsley letter which appeared in the Washington, D. C. Evening Star of Jan. 28, 1905. A paragraph from the 1897 Hendrix "testimony" was featured on page 52 of W. A. Linn's Story of the Mormons, giving its contents an even wider circulation.

Note 2: The so-called recollections of "Daniel Hendrix" were an early 1890s forgery concocted by Henry G. Tinsley, then editor of the California Pomona Progress. Generally speaking, the Hendrix statement should not be relied upon, in any of its unique details, as providing an authentic account of events taking place in the Manchester-Palmyra area of the 1820s and early 1830s. The contents of the statement are a mixture of excerpts from various old historical souces, inflated with additions from Tinsley's imagination. While visiting his old Wayne Co., New York home in 1889, Tinsley no doubt had ample opportunity to take notes from local books and articles written on the subject of Mormon origins. Even at that late date he might have consulted a few living residents who had known the Smith family during the 1820s. From any number of these New York sources, Tinsley could have compiled his fabrication, but a close examination of its contents shows that the "Hendrix " account relies primarily upon genuine, eye-witness material, copied out of an obscure letter written by Joseph Franklin Peck in 1887.

Note 3: Tinsley's motivation for composing this forgery remains undiscovered, but he may have been upset over successful Mormon missionary efforts then being carried on in San Bernardino County. A close examination of his Pomona Progress might reveal clues as to why he produced fraudulent "evidence" placing Sidney Rigdon in the Palmyra area (as a co-worker with Smith) prior to the 1830 publication of the Book of Mormon. It certainly appears that Tinsley hoped to undermine the recently gained respectability of the LDS Church -- which was then abandoning polygamy, completing its Salt Lake City Temple and seeking a public relations opportunity at the Chicago World's Fair.

Note 4: Just before he submitted his letter to the Chronicle Tinsley very likely read reports that the single living witness to the publication of the Book of Mormon, Major John H. Gilbert, was "ill almost unto death at Palmyra, N. Y." With the aged Gilbert out of the picture, Tinsley was free to invent his own single living witness, the bogus "Daniel Hendrix." However, with his new fabrication just then reaching an audience in San Francisco, Tinsley would have also heard reports of Gilbert being very much alive, giving lengthy press interviews, and perhaps even making a personal appearance with his 1830 Book of Mormon proof-sheets at the Chicago Fair. Perhaps Tinsley then decided to place his Hendrix recollections under wraps, until after Major Gilbert really had passed away. An 1899 report, out of Henry G. Tinsley's boyhood home town, condensed much of the Hendrix account into a purported communication from the late Major's son, Joseph Gilbert. Once again, there is good reason to conclude that Tinsley was behind this suspicious publication as well.


The  [ Morning ]  Call.

Vol. LXXV.                     San Francisco, Calif., Sunday, March 4, 1894.                     No. 94.


Decision in the Famous Temple
Lot Controversy.

Judge Phillips Declares That the
Branch Founded by Prophet Smith
Owns the Property.

Kansas City, March 3. -- The famous "Temple Lot," a sacred piece of Mormon soil in Independence, for which the Mormons have been fighting in the courts, has been decided to be the property of the Independence branch of the Mormon church. The decision was given by Judge Phillips in the District Court this afternoon. The Independence faction of the Mormons is by the opinion enjoined from asserting title to the property. The cloud is removed and full possession allotted to the plaintiff.

The successful organization has its headquarters at Lamoni, lowa. Its following numbers 25,000 souls, and its president is Joseph Smith Jr., the son of the Prophet Joseph Smith, the founder of Mormonism. Besides settling the title to the much-prized temple lot, which is known among Mormons as the "Garden of Eden," the decicion incidentally finds from the evidence that the Reorganized Church of Latter-day Saints at Lamoni, lowa, is the real church, founded in 1830 by the Prophet Joseph Smith, and that the factions of the Mormon church in Utah and Independence are offshoots of the mother church and have departed from the teachings of the prophet.

The temple lot comprises a block of property 300 feet square located on one of the highest eminences in Independence. In Judge Phillips' decision the deeds, receipts and other papers are quoted to show that the church of which Joseph Smith was prophet was the true church and the owner of the temple lot. After the killing of Smith at Carthage, Ill., in June, 1844, a disintegration set in and the church split into factions. The true church under Joseph Smith was established at Lamoni, lowa. Another branch went with Brigham Young and a third remained at Independence.

Incidentally to the decision Judge Philips unmercifully scores the Utah polgymist church. He says: "Among a quorum of twelve representing the apostles was Brigham Young, a man of intellectual power and aggressive, if not audacious. He led a greater portion of the Mormons to Salt Lake, Utah. From this settlement sprang a powerful body known as the Salt Lake or Utah church. There can be no question that Brigbam Young's assumed presidency was bold. Still bolder was his usurpation of the book of the doctrine given Joseph Smith as president of the church. The book taught clearly that the succession sihould descend lineally and go to the first born, and Joseph Smith so taught, and before his taking off publicly proclaimed his son his successor and he was so announced. Young's assumption of office was itself a departure from the law of the church. The book of Mormon pronounced the severest anathema against the crime of polygamy."

Notes: (forthcoming)


The  [San FranciscoCall.

Vol. LXXXVII.                       San Francisco, Calif., Sunday, April 7, 1895.                       No. 118.


Prophet Smith and Son Preside
Over the Conference.

Some Revelations of an Interesting
Nature Are Expected Later On.

KANSAS CITY, Mo., April 6. -- ln their new stone church at Independence the members of the Reorganized Church of Latter-day Saints met in annual conference to-day. It will last ten days. About 600 members are present. The conference was called to order by Elder Alexander Smith. He at once read a resolution that Joseph Smith Jr., son of the great prophet, act as first vice-president of the conference. It was adopted without debate, and the venerable head of the reorganized church, Joseph Smith Jr., assumed charge. F. L. Sheehy of Massachusetts, M. H. Bond of Pennsylvania and Robert Elden of Missouri were named as a committee on credentials.

The hymn, "Redeemer of Israel." was sung by the choir, and thus the conference was formally opened. A number of the delegates from the different missions were called upon to give the conference their views upon the work done during the last year.

Their reports were uniformly to the effect that work had been encouraging, and that their labors had been attended with success. The reports of the committee on credentials developed that there was no dispute as to the delegates. At noon the conference adjourned to meet at 2 o'clock.

It will be some time before the conference reaches the interesting part of its work. Revelations of the gravest import are expected, but the hereditary head of the church will be too busy for a few days to pay much attention to this particular feature of the conference. There are delegates present from the New England States, New Brunswick and Nova Scotia, from Canada and Great Britain and Australia. The afternoon session, like that of the forenoon, was devoted to clearing up the press of business which had accumulated since the last conference a year ago.

Notes: (forthcoming)


Sacramento Daily Union.

Vol. 89.                       Sacramento, Calif., Wednesday, April 10, 1895.                       No. 41.

The Message Did Not Come.

Kansas City, April 9. -- The expected message from Heaven was not received at the Mormon Conference at Independence to-day. President Joseph Smith, Jr., spent the entire day with the twelve apostles and delegates to the conference, momentarily expecting to hear that revelations from on high had been made. There are two vacancies among the apostles which have existed for many years, and which cannot be filled until it is revealed from God to Joseph Smith the apostles who are to be. Not having come after to-day's long sitting, revelations aro not now expected at this meeting.

Notes: (forthcoming)


The  [San FranciscoCall.

Vol. LXXXVII.                       San Francisco, Calif., Thursday, April 11, 1895.                       No. 122.


Mormon Apostles Tire of
Waiting for the


There Seems to Be No Way of
Filling Vacancies in
the Quorum.


An interesting Conversation From
Which Sprung the Church
of the Saints.

Kansas City, Mo., April 10. -- Contrary to expectations, the quorum of twelve and Joseph Smith did not bring any revelations from the other world to-day. If the quorum does not have a revelation soon concerning some great matters of church government some of the saints and all the laity will grow very weary. Since the beginning of this conference the most intense interest has been shown in all of these sessions, the principal attraction being Joseph Smith, son of the great prophet, and himself a seer of highest standing. But the head of the church has not revealed anything.

Beyond presiding over the business sessions he has brought nothing to alleviate the anxiety concerning the vacancies which have existed for forty years in the quorum of twelve. The rank and file appear to have reached the conclusion that there is too much "one man" power in the church. The president and the twelve have been in the habit, it is claimed, of disposing of all mooted questions by quietly referring them to the "next conference," one year hence. This has displeased the elders and their followers, and now they propose to have a change in the system of presenting and passing upon questions of interest to the church.

The story of Joseph Smith's conversation with the angel Mormoni [sic], from which sprung the Mormon church, was the main feature of to-day's session of the conference. The story was told by Mrs. Catherine Salisbury, Joseph Smith's sister, and the last survivor of his immediate family.

Mrs. Salisbury is 83 years old, but she claims to recall the time of the wonderful vision as though it were but yesterday. She told how the angel had come to her brother in the night, and had stood in a glow of white light midway between the floor and the ceiling of his room, and had talked for hours, telling where the golden record was to be found on the hill of Conoran [sic]. And then she told how the plates had been found, and after much tribulation on account of mobs of evil men, they were translated, and how the church of Jesus Christ was founded.

At the afternoon session, the resolution providing for the establishment of the "Order of Enoch" was laid over until the next conference. The only other business of importance was a motion to transfer the publication of the Herald, now issued at Lamon [sic], Iowa, to Independence. The matter was laid over until tomorrow.

Note 1: For a more detailed report of the 1895 RLDS Conference, see the Kansas City Times of Apr. 11, 1895 and the Kansas City Journal of Apr. 11, 1895

Note 2: The same Kansas City press release was published in the Los Angeles Herald, of April 11th. An abbreviated version of the Salisbury testimony was copied from the Call into the Honolulu Hawaiian Star of Apr. 25, 1895.



Vol. I.                       Berkeley, Calif., Friday, April 12, 1895. No. 119.                       No. 119.

The  Book  of  Mormon.

Kansas City, April 11. -- The story of Joseph Smith's conversation with the angel Mormoni [sic], from which sprang the Mormon Church, was the main feature of today's session of the conference of the Latter Day Saints. The story was told by Mrs. Catherine Salisbury, Joseph Smith's sister, and the last survivor of his immediate family.

Mrs. Salisbury is 83 years of age, but she claims to recall the time of the wonderful vision as though it were but yesterday. She told how the angel had come to her brother in the night and had stood in a glow of white light midway between the floor and the ceiling of his room and had talked for hours, telling where the golden record was to be found on the hill of Conoran [sic].

And then he told how the plates had been found and after much tribulation on account of mobs of evil men they were translated and how the Church of Jesus Christ was founded. At the afternoon session the resolution providing for the establishment of the "Order of Enoch" was laid over until the next conference.

Note: See also the San Francisco Call of April 11, 1895.


The  Fresno  Weekly  Republican.

Vol. XXI.                                Fresno,  Friday,  Nov. 12, 1897.                                No. 92.


Joseph Smith's Dark Record.


Another Letter From Rev. C. A. Munn.

Says the Missionanes Misrepresent the Teachings of The Church.

Editors Republican -- Before proceeding with the "Mormon Articles of Faith Explained," we will call the attention of your readers to the interview of your reporter with the Mormon elders, Poulter and Bushnell, publisherdin the Republican of Octoher 30th. They say:

"We are represting the church of Jesus Christ of Latter Day Saints, which some people insist in calling the Mormon church. We are here to make converts to what we believe to be the true religion. About sixty elder undor E. H. Nye, president of the California mission, are now in this state as missionaries. We intend to let the people of California know the true religion as taught by the church we represent. We expect to make converts and are pleased with the results of our work up to the present. People seem to be ready to listen to us and are vary receptive."

Now as they intend to let the people know the true religion as taught by the church they represent, it is to be presumed they will be entirely willing to receive assistance from any other parties who may desire to help them in this matter. And as they expect to make converts among the Californians they ought to be glad to have these converts instructed in their church polity

The history of the organization of the Mormon church will certainly interest all their converts, and we will therefore give it as we find it given in the Schaff Herzog Encyclopedia of Religious Knowledge, and the New American Cyclopedia. The latter says of the Smith family, of which Joseph, the founder of Mormonism, was a member:

"They were intemperate and untruthful, and were commonly suspected of sheep stealing and other offenses. Upwards of sixty of the most respectable citizens of Wayne County, New York, where they lived testified in 1833, under oath, that the Smith family were of immoral, false and fraudulent character, and that Joseph was the worst of them."

Brigham Young, well knowing his character, said of him "The doctrine he teacheis all I know about the matter. * * * As to anything else I do not care if he acts like a devil, * * * He may get drunk every day of his life, sleep with his neighbor's wife, run horses and gamble, I do not care anything about that, for I never embrace any man in my faith."

The "Book of Mormon," or Golden Bible, which Smith claimed to have received from God in a miraculous manner, was in some way stolen from Solomon Spalding, through the trickery of one Sidney Rigdon. This is abundantly substantiated by the testimony of Spalding's wife and brother and others.

The Schaff Herzog Encyclopedia gives a part of the history of the founder of the church whose doctrines these gentlemen are disseminating as follows:

"People of the State of New York vs. Joseph Smith, warrant issued upon oath of Peter G. Bridgman, who informed that one Joseph Smith of Bainbridge was a disrderly person."

The account of the trial, given at considerable length, concludes thus:

"And thereupon the Court finds him guilty."

In the year 1838, Smith having taken to himself a number of lewd women he denominated "spiritual wives," the jealousy of his wife to whom he was lawfully married in 1827, was so aroused that he found it necessary to have another revelation to the effect that polygamy or a plurality of wives was divinely authorized. A few years later sixteen women made affidavits that Joseph Smith, Sidney Rigdon and others of the saints (?) had endeavored to convert them to the spiritual wife doctrine, and to seduce them under the plea of having had special permission from heaven. Among these women was one Mrs. Foster, whose husband was the editor of the Expositor, a weekly paper in which these and other infamous doings of Smith and his coadjutors were exposed.

In retaliation for those exposures by Dr. Foster, who had belonged to the Mormon church until the character of its prominent adherents had driven him out, Smith and a party of his followers attacked the Expositor office and destroyed it. This was the beginning of the end with Smith, as it resulted in his refusing to be arrested and defying the authOrity of law when a mob of incensed citizens of Missouri [sic] overpowered the guard of the jail in which he and his brother Hyrum were finally confined and killed them both.

Here, then, is a short chapter on "the true religion as taught by the church we represent." We suggest to these expounders of the Mormon faith who are expecting to spend the next six months in this county, that they read this chapter when they preach, as they declare that when they are better known all the prejudice against the religion they represent will disappear. And we hope I they will be generous enough to give us a little credtt for helping them remove this prejudice. And in furtherance of our desire to render what we can, we call the attention of all our fellow citizens to the well established fact that the founder of Mormonism was proven in court to be an imposter, and has a well established reputation for lying, stealing, profanity, law breaking, licentiousness and debauchery generally.

The history of his successors in office shews that the character of the founder has not only been fully sustained, but that the crimes of highway robbery and murder have been added. These young men are adepts in the teachings of Smith and his successors -- witness the following.

"Polygamy is neither taught nor practiced. It is against the law of the church as well as against the law of the land. Polygamy was practiced before our day and we cannot say anything in regard to it from personal observation or experience. We believe that Joseph Smith's revelation in regard to plural marriage was from divine inspiration, but also that the Lord has caused it to become a practice of the past. We do not expect that polygamy will again be practiced by the Latter Day Saints."

In answer to this we quote Bishop Richard W. Hart of the Mormon church in the fall of 1895: "Through divine command President Woodruff suspended the ordinance of polygamy but it has not been repealed. This subject of plural marriage is very much misunderstood. Not more than 15 percent of our people have more than one wife. As a man prospers the church adminishes him to take additional wives, and he obeys as a religious duty. In statehood, when we are free from federal interference, the temple will witness the solemnization of marriage rites that have been suspended, and the penitentiary will be no longer filled with men for obeying God's law. Yet, this [ceremony] will be resumed; it has never been entirely suspended. I have three wives, all of whom love me and they have persuaded me to seal another on my return next August, which I shall do."

Are these young men purposely misrepresenting their doctrine, or are they ignorant of Mormon teaching?
                              C. A. Munn.

Note: See also "A Frank Mormon Bishop" in the New York Times of Jan. 3, 1896 -- which quotes from a late Dec., 1895 issue of the New York Sun, saying: "Richard A. Hart... was a member of the last [Utah] Territorial Legislature and, by reason of his high office and his acquaintance with Mormon dignitaries, 'knows something of the plans of his Church for the future'..."


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