THE  PILGRIMS.
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In November, 1817, a society of people called the Vermont Pilgrims made their appearance in Zanesville. This society originated in Lower Canada, and in May, 1817, emigrated to Woodstock, Vermont. After sojourning a short time in the latter place they started South, traveling through New Jersey, Virginia, and thence through Eastern Ohio to Zanesville. Very few persons are now living that can call to mind anything definite in regard to these deluded people. The following sketch is from the Zanesville Express, dated November 5, 1817.

"Our readers will see in this day's paper an account of a set of adventurers, under the demonination of the Vermont Pilgrims, who have commenced the peregrinations, pretty much in the style of the European Gypsies. We understand they were lately seen near St. Clairsville, Ohio. Their appearance and manner are represented as odious and disgusting. Their object, they say, is the good of mankind, which they endeavor to attain by the most repelling examples. Their Prophet announces that he has the power of casting out devils, and that he intends shortly to commence business. It is painful to observe, that in this enlightened age, such imposture or delusion should be countenanced in society; that fanaticism should still find followers, and enthusiasm so preposterous gain if this singular pilgrim has really advocates among us. But the power he professes, we think he would have found sufficient employment at home."

From the Albany Gazette, October 13, 1817:

A correspondent informs us that five wagons, loaded with the household goods, men, women and children of this sect, passed through Cherry Valley, Otsego Co., on the 25th ult, on their way to Ohio. The men and women were pressed through Sussex (N.J.) and were as they allege, followers of the same prophet. They call themselves the true followers of Christ. Their pretended prophet came from Canada a few months since, and is a man of austere habits; and a great fanatic. His followers are not yet numerous, but it is thought he will increase them. He rejects surnames, and abolished marriage, and always has his followers to cohabit promiscuously. The men eat their food in an erect posture, and the women when they pray, prostrate themselves on the ground with their faces downwards. They frequently do penance for sins, and seem to make uncleanliness a virtue. They allege that their prophet has not changed his clothes for seven years. There was with the party above described a deluded woman, who it is said had always sustained a fair character, and who left a husband in affluent circumstances and a family of children, to follow this prophet. It is probable, the object of the leader of this sect, was to draw as many after him as possible, and to form in some of the Western States, a new settlement, similar to the one made by Jeminia Wilkinson in this state.

MORE  ON  THE  VERMONT  IMPOSTERS.

From the Virginia Patriot:

I noticed in one of your late papers some account of several pilgrims who were then in New Jersey on their way from Woodstock, in Vermont, to the south. Their pilgrimage, it appears, commenced in Lower Canada. I believe in May or June last, in which province, it is understood, they had just before been tried before one of the King's Courts, on a charge of murdering one of their children; or in other words, administering to it a decoction from a poisonous bark (by command of the Lord), although the proof of the fact was not of that positive character, which a conviction for murder demanded. Yet so fully convinced, were the Canadians of their guilt, that a march became it is said, the last resort, of this new sect.

At Woodstock, in the State of Vermont, they successively arrived and tarried several weeks; made some proselytes, and otherwise added to their numbers. Beneath the roof of a Christian preacher, their devout professions procured them a hospital protection, and so incessant were their professed addresses to, and communications with invisible beings with whom they pretended at times to hold converse in the most unmeaning gibberage; added to their dirty caps, bear skin girdles, and long beards, their fame went abroad, and not a few visitors, (among whom was the writer of this article) did curiosity lead to their habitation.

They observed times of fasting, wore sackcloth and ashes -- frequently denounced woes upon persons and villages, and often fell prostrate to the earth in their devotions. Strange as it may appear, such a sect gained proselytes -- and the worthy man whose hospitable doors had been opened to these strangers, saw members of his family assume the girdle and ape their manners, whether they also commenced a pilgrimage, I am not informed. Should these people, in executing there [their] plan ever be able to visit Virginia, it is hoped that their reception may be such, especially by the guardians of the public peace, as such pilgrims shall justly deserve.

Notes: (forthcoming)

THE  PILGRIMS.
(CONCLUDED)
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From the Zanesville Express, Nov. 20, 1817.

The Prophet and Pilgrims: -- As this part of community may feel anxious to know something of a new sect, (I will not say a Christian sect) who have made their appearance here from Lower Canada and Vermont, composed of a leader by the name of Ballard, who call themselves Pilgrims. I have thought proper to forward you the following, which is about all of the information in my possession respecting them.

On their first arriving in town a meeting was notified at the Court House, at this place, where an exportation was given by on of their party, Mr. Holmes, the only man of any considerable talents among them, who has been a Methodist preacher about twelve years in Vermont. Although Mr. Holmes preached (as he called it) without a text, and wandered without system, upon various subjects, yet he made use of many pithy, common place expressions, which would have been well received by the community at large, had they not visited the Prophet and his group, at home when it is presumed no person possessing a mediocrity of talent, could retain five minutes in suspense relative to the sincerity of Ballard, the Prophet, who wears every feature and gesture of a consummated scoundrel

He has frequent paroxisms in which he utters the most unmeaning gibberish, which he calls an unknown tongue, in which he pretends to converse with the Diety, which is composed at most, if not more than four sounds, which he will successively repeat from two to five minutes, which length of time he has more than once been known to occupy in the reiteration of Bab-Wab alone. The discerning mind may easily behold in this pretended Prophet the sum of his wishes to destroy all civil establishments, disannul marriage under the spurious pretence that Jesus Christ is the bridegroom, and all his followers are the bride, and consequently need no civil restrictions to govern their passions, but that those passions in them, and their gratifications are without sin, all being conducted with an eye "single to the glory of God" -- that they cannot sin as long as they are followers of the Prophet.

in fact this wildness of speculation, this depravity of principle and pursuit, this destruction of every principle of religion and reason, impelled them to leave a section of the country where little was to be expected from a people generally enlightened, and seek a remote section, offering less mental light, where they might, with greater certainty of success execute their designs, enjoy boundless sway, and support themselves in idleness, sloth and gratifications of their lusts, under the names of morality and religion, upon the ruins of a misguided community. They say that the spirit of God has directed them to make a settlement in the town of Pike, on Derby Creek, whither they are bound.

We would advise the inhabitants of Pike, to beware; that in proportion as they value morality and religion, or revere the laws of civilization to be cautious how they admit an enemy into their houses, to steal away their brains. From all we can gather from this slothful, dirty group, we are disposed to say that they practice indiscriminated cohabitatation, openly profess the power and gift of Prophecy, pretend to heal the sick by various incantations, and that they are fast progressing to such perfectability, through the instrumentability of fasting and prayer, as to be soon able to raise the dead, who (to use their own expressions) die in the Lord. Some of them have stated, since they have been in this place, that from scripture, they thought they could draw strong proof that they should never die; and went to quote several texts, which have strict reference to spiritual death.

The writer of this has spent much time with them (foolishly) to satisfy his mind relative to their doctrine their motives, etc. He has found them generally aloof to conversation; and if at any time they attempted to answer his enquiries, it has been in an evasive way, introducing a different subject with the answer. Never did a young pedagogue command more obsequiousances from his pupils in a country school, than does this Prophet from his followers; they groan when he groans, shout when he shouts, and ape him in his every monkey trick; flying at his command with such servile agility, that a bystander might well conclude that they verily believed that the keys of heaven and hell were suspended upon his bear skin girdle. In this sect we see a striking proof of the awful strides which mankind have made in every instance, who have left the church of Christ and its cannons, handed down by the Apostles and their immediate successors, and taught for doctrines, the command of men.

A READER    

When the Pilgrims arrived in Zanesville they stopped upon an open lot on the southwest corner of Locust alley and Fifth street, ground now occupied by the residence of Mrs. J. V. Cushing. Upon their entrance into town the old Prophet led the way, carrying a long crooked head staff. It was a shepherd's staff, and as he walked he would bring it down every time he stepped from his right foot, at the same time muttering something to himself, his converts, male and female, following, in single file, in a half circle, and all keeping time with the Prophet. The wagons, containing the children and invalids, brought up the rear. They attracted a large crowd of men and boys. After pitching their tents and partaking of dinner, a meeting was called in front of the Court House, where a Mr. Holmes, formerly a Methodist minister, delivered an exhortation. At these meetings the women would occasionally exhort. The writer, when a boy, with others, would often visit their camping ground, curiousity prompting the desire to see them go through their devotional exercises. They seemed to be very devoted to their peculiar mode of worship, the women frequently lying face downward, and making all manner of gestures, the old Prophet at the same time going through with his gibberage, something he didn't understand, nor anybody else. The boys, at that time, called it "Hog Latin." The men all wore long beards, also caps, long gowns, and bearskin girdles around them. When any person joined their sect they termed it "a taking of the girdle." The Prophet would go through a great deal of palavering over the girdle, as though it was a sacred article. They were a queer looking set, and as they went about the streets the boys would recite the following:

Hark, hark, the dogs do bark.
The Pilgrims have come to town.
Some in rags and some in tags.
And some in dirty gowns.
It annoyed them considerably. It is said that had some of the women and girls been decently attired, they would have made rather a handsome appearance. The Prophet, Ballard, with his long beard, dirty gown, and bearskin girdle, looked like one of the Patriarchs of old. The pilgrims had two or three songs which they would sometimes sing in going about the town. They remained in Zanesville and Putnam over two weeks, their destination being the Darby Plains, on Big Darby Creek, northwest of Columbus. One convert was the result of their labors in Zanesville. He started away with them. His two brother-in-laws followed, and persuaded him to return. He was a well meaning man, but was carried away with the name of Pilgrim and the promised land. After leaving Putnam they went through Lancaster, Lithopolis, Columbus and Franklinton to the town of Piketon, on the Darby Plains. Upon their arrival there the citizens would not allow them to stoop, and they continued to wander around, from one place to another for several weeks. Mr. Wm. H. Griffith, a resident of Underwood street, informed the writer that at this time he was living with his father on the Darby Plains, and had met the Pilgrims many times in traveling from place to place, the old Prophet always in the lead.

Capt. John Dulty, still living, told the writer that in the spring of 1818, as he was crossing the mountains for stock, near Greensburg, east of Pittsburgh, he overtook a woman, walking and carrying a bundle. He thought he had seen her in Zanesville, and inquired if she was not one of the Pilgrims. She answered that she was, and informed him that the Pilgrims, after being warned away from the Darby Plains they traveled from place to place, and finally started for the Promised land in the Arkansas canebrakes, to build up a settlement there by sending out missionaries. In traveling in a northwesterly direction from Dayton into Indiana, the smallpox broke out in their encampment, and the Prophet and several of the leading men died with the disease. That scattered the members and broke up the clan. With the death of Ballard, the Prophet, ended the life of one of the greatest of impostors. The press throughout the country commented severely on this ridiculous sect, called the Vermont Pilgrims.


Note: See the Zanesville Times Recorder of July 6, 1969 for information concerning the writer of the above 1880 article (Elihah H. Church) and for more about the 1817 visitation of the Prophet Isaac Bullard's "Vermont Pilgrims."

Early  History  of  Hiram.
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History of the Early settlements of the Township of Hiram.
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BY  ALVAH  UDALL.
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Hiram is Township No. 5, in the seventh range of townships in the Connecticut Western Reserve, in the State of Ohio (formerly called New Connecticut.) The township was drawn in the partition of the lands of the Connecticut Land Company by the following original proprietors, viz: Col. Daniel Tilden, Daniel Green, Joseph Metcalf, Levi Case, John Fitch and Joseph Burnham, of Lebanon, Windham county, Conn., and Joseph Perkins of Ashford, in the same county, upon the Draft. They were all Free Masons, and, at a Lodge meeting one evening Col. Tilden proposed to call the township Hiram, in commemoration of the King of Tyre, which was unanimously agreed to....

(see Udall Compilation for remainder of text)

Elijah Mason with his two sons, Roswell M. and Peleg S., aged respectively 17 and 19 years, Mason Tilden (son of Col. Daniel Tilden) of Cannestres, and Elisha Hutchinson, from Herkimer, New York, started early in the spring for New Connecticut, leaving their families at home. They had visited the township and located their lands the year before 1802. Arriving in Hiram, Elijah Mason began to make improvements on the west half of lot 23, and cleared about twenty-two acres in a rectilinear shape, extending westward from the Center about one-fourth of a mile, on which he sowed for a crop of wheat and built a log cabin. Elisha Hutchinson cleared twenty acres and built a cabin on lot 23 near where Zeb Rudolph's house now stands. Mason Tilden in like manner cleared and built on lot 23 or 22. ... They bought all their provisions in Warren, then a little collection of about half a dozen log houses, and where all the merchandizing for a large section was done then and for a considerable time afterwards. The goods brought here were very expensive and had to be transported through the woods to their homes, making them still more costly. Three of their hired men, Jacob and Samuel Wirt, and Richard Redden, from Pennsylvania, were so much pleased with the township that they determined to settle in it. Redden bought out Flemmings and sent of went for his father and family who arrived in the fall, and who were the first white family that wintered in the township. The Wirts bought the east half of lot 38 on which Dea. E. M. Young now lives. The number of white inhabitants in the township this winter was nine. Mason Tilden and Hutchinson had gone east in the fall and commenced at once preparing for an early emigration in the spring. Many others also were induced to emigrate as soon as the condition of the roads would permit. Roswell and Peleg Mason objected for themselves to going again into the woods of the Reserve, which considerably perplexed their father, inasmuch as he was somewhat dependent on them for help. He was, however, resolved to follow his previous intention but Gov. Marsh, who was the father of his first wife, and whom he visited in Vermont prior to starting, during the winter advised him under the circumstances, to purchase a particular farm in that State, which, to use his own language, he "was fool enough to do!"

TO BE CONTINUED.

Notes: (forthcoming)

Early  History  of  Hiram.
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History of the Early settlements of the Township of Hiram.
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BY  ALVAH  UDALL.
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(see Udall Compilation for remainder of text)

In the fall of 1807 Gershom Judson then a widower living in Mantua, was married to Miss Sarah Redden, by Elder West [sic - Wirt?] of Nelson. This was the first marriage that transpired in Hiram. The first mill in the township was built by Lemuel Punderson, at the Cuyahoga Rapids, in 1807, for Esq. Law, of Cheshire, Connecticut; a flood came in the fall and carried it off. In 1808 the dam was rebuilt and a saw mill put in operation. This mill was superseded by others by the Messrs. Canfield, which afterwards passed into the hands of Garrett & Quinbys and Philbrick & Rice and these mills were made famous by the great Pope and Rice lawsuits of recent occurrence, and which cost the parties several thousand dollars. For a few years prior to the erection of these mills lumber had to be obtained at Garrettsville, and before the building of Garrett's mill, sawed lumber was not in fashion, but a sort of split plank called puncheon used in its stead. The most of the settlers up to this time were from Pennsylvania. They had come poor, but were hospitable and generous to a fault. Some of them were at first squatters, settling upon land and improving it until somebody appear[ed] from whom they could get a title. These improvements, or betterments as they were termed, were frequently the subjects of sale, and sometimes constituted all the wealth which the settlers were able to gather around them for many years. The first road in the north part of Portage County was laid in 1800 from Warren to Cleveland through the center of Hiram to the west line of lot 24 in Mantua, where it turned southwesterly to Esq. Sheldons, in Aurora, thence northwesterly to the Center of Aurora. In 1806 the road was laid through Garrettsville and the south part of Hiram. On the organization of Portage County, in 1808, Hiram included Mantua, Shalersville, Freedom, Windham, and Nelson, At the October election of that year 42 votes were given, among which those of Delaun Mills, of Nelson, John Redden, of Hiram, Amzi Atwater, of Mantua, and Joel Baker, of Shalersville; William Kennedy was elected Justice of the Peace, and all set down as done in Hiram. Party politics could not have run very high at that time, as out of forty-two votes given Thomas Worthington had thirty-nine for Governor, Jeremiah Morrow had forty for Congress, David Abbott forty for Senator, and Abel Sabin thirty-eight for Representative. From 1809 the yankee element predominated among the incoming settlers until in a few years New England had a great majority of representatives in Hiram. This year Thomas Johnson, an Irishman from Braceville, Trumbull county, came and bought out the Wirts, (who moved away) contracting to pay them for the land in whiskey, which was considered a good substitute for that then very scarce commodity -- money. The number of inhabitants now in the township was about twenty. Simon Babcock, in the summer of 1809 or 1810, came from Lebanon, Connecticut, with a two horse team and settled on lot 22, near where Horace Munn now lives. Col. Daniel Tilden had given Mrs. Babcock, who was his daughter, two hundred acres of land in Hiram. In 1810 Parley Hughes came from Hartford, Vt. with a yoke [of] oxen and settled where Elijah Mason had begun improvements, he having purchased the land before leaving Vermont. The improvements he found upon this land were worth but little, as fire running in the woods had destroyed most of the fences, and the neglected underbrush had grown thickly over it. Hughes brought many farming and mechanic tools with him, which proved very valuable, as there had been up to this time, great scarcity of such implements in the settlement.

TO BE CONTINUED.

Notes: (forthcoming)

Early  History  of  Hiram.
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History of the Early settlements of the Township of Hiram.
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BY  ALVAH  UDALL.
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In the fall of the same year [1810] his [Parley Hughes'] son-in-law Ephraim Hackett arrived with his family and settled on the west part of the east half of lot 22 near where Alexander now lives. The population was now augmented to about 30. In June, 1810, Orrin Pitkin and wife came from the same place with a span of horses and settled on the east one hundred acres of lot 32 where A. Honey made a quite small improvement in 1800. Elijah Mason was to give Mrs. Pitkin, his daughter, one hundred acres of land of her own selection, but she traded her right to her brother Roswell for the land on which they settled. Pitkin was to pay one hundred dollars for the betterments but he never paid the money and Roswell never gave the title which finally passed into the hands of Miles T. Norton by the way of Judge Norton, of Middlebury....

(see Udall Compilation for remainder of text)

Notes: (forthcoming)

Early  History  of  Hiram.
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History of the Early settlements of the Township of Hiram.
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BY  ALVAH  UDALL.
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Benjamin Hinckley and family arrived in September 1813 from Connecticut and settled on the west part of the west half of lot 38, the improvements on which he bought of Dyson obtaining his title elsewhere. He purchased considerable land besides. There were now in Hiram thirteen families, embracing sixty-four persons, twenty-nine of whom were adults. Of this twenty-nine none are now known to be living. In the fall of this year a log school house was built upon a spot then called Popular Ridge, about a half mile south of the center of the township near the top of the hill south of where Benjamin Tilden's house now stands. In this house the first school was taught the ensuing winter by Benjamin Hinckley. He begun his school on the 13th of December and taught ten weeks, having an attendance of twenty scholars. The names of the scholars were as follows: Betsy Young, James I. Young, L. P. Young, Andrew Young, Lydia Young, Sally Young, John C. Young, Orrin Hutchinson, Harriet Hutchinson, John Dyson, James Dyson, Sarepta Hughes, Polly Hughes, Samuel Johnson, Alex. Johnson, Susan Johnson, Susan Hinckley, Ann Hinckley, Peggy Hampton and ______ Judson. Six of those are now known to be living, viz: Betsey L. Harris, Susan H. Proctor, James I. Young, John C. Young, Capt. Andrew Young, and Alexander Johnson. In his school book is the following entry: "Father of light and life. Thou God supreme; Oh teach me what is good! Teach me thyself! Save me from folly, vanity, and vice -- from every low pursuit, and feed my soul with knowledge, conscious peace, and virtue fine, sacred, substantial, never failing bliss." He was a surveyor and Justice of the Peace, and set out the beautiful row of maple trees now standing in front of Eber D. Hinckley's house and farm.

From this time schools were maintained in the township. At this time Hiram was but one school district, but in 1816 the township was divided into two which were known respectively as the center and south road districts, in each of which a log school house was built soon after the districts were formed. These houses served the people for all public purposes....

(see Udall Compilation for remainder of text)

In the winter of 1816 Symonds and Jason Ryder with their father, mother, and sisters, arrived and settled on lands previously located by Symonds, who had built a cabin near to where Jason and his son John J. now reside. They afterwards divided their lands, Jason retaining the homestead and Symonds building where Hartwell and son now reside....


Notes: (forthcoming)

Early  History  of  Hiram.
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History of the Early settlements of the Township of Hiram.
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BY  ALVAH  UDALL.
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It was this year [1816] that the first post-office in Hiram was opened at the Center. Thomas F. Young was appointed Post Master, which office he held for thirty-six years, until the day of his death, which occurred on the 27th of November, 1852, at the age of 67....

(see Udall Compilation for remainder of text)

This year [1818] Gersham Judson came from Mantua and began on lot 31, afterwards sold to Paul Pitkin and moved to Illinois or Missouri and died there leaving a large family. Stephen B. Pulsifer and family arrived in the township and settled on lot 19. Ira Herrick with his father and mother began at the east end of lot 33. Daniel Tilden, Benjamin Tilden, John Tilden and Polly Tilden arrived sometime during the spring of this year. Daniel settled on lot 31, which he afterwards sold to Samuel Udall. John Tilden settled on the west half of lot 28, but his father, Benjamin Tilden lived with his son Arunah, who had arrived the year previous. In October Ebenezer Piney arrived and settled on the southeast part of lot 31, which afterwards passed into the hands of Samuel Udall and then to Lucy Judson and is now owned by Hartwell Ryder. These arrivals, which were all in 1817, augmented the population to about one hundred and twenty.

Early in January, 1818 Daniel Hampton came from Trumbull County and settled on the west part of the east half of lot 33. About the 23d of January, 1818, John Johnson, Samuel Udall, Martin Miller, Charles Loomis and Thomas Cowen left Pomfret and Hartford, Vermont, with their families, which were large, all bound for Hiram. Johnson had two or three yoke of oxen, one span of horses and two cows. Udall had four yoke of oxen, three horses and one cow. Loomis, Miller and Cowen also had teams of oxen and horses. Cows were brought mostly for their milk on the road, as the several families mostly boarded themselves. The snow was deep all the way and they were about six weeks on the road, arriving in Hiram on the fourth day of March. Mr. Johnson settled on the west ends of lots 22 and 39, where he had caused a cabin to be built the year before, and where William W. Stevens now lives. Mr. Udall moved into a cabin owned by Mr. Hutchinson, where Zeb Rudolph now lives, and bought and settled on the west halves of lots 24 and 27. Mr. Loomis settled on the middle part of lot 39 where Nelson Udall now lives. Mr. Miller settled on the west half of lot 36, the land now owned by Bela Wheeler. Mr. Cowen first moved into a cabin owned by Richard Redden, and afterwards to Miles T. Norton's cabin.... There were four men now in Hiram who had served in the war of the Revolution. They were Col. Daniel Tilden, who was a lieutenant, and who was a pensioner, old Mr. Turner, also a pensioner, Elijah Mason, of the Connecticut Militia, and Christopher Redden of the New Jersey Militia. About 1820 or 22, Deacon John Rudolph, who had lived in Nelson since 1806, moved into Hiram near where Mr. Orman Newcomb now lives. He had a large family among which were John Jr. and Zeb, both now residents of Hiram, and have lived in Nelson and Hiram about seventy-five years. John married for his first wife a daughter of Judge Atwater, of Mantua, and raised a large family. Zeb married a daughter of Elijah Mason, and is the father of General Garfield's wife. The family emigrated to Ohio from Maryland, John Jr. being about six years old when his father moved into Garrettsville; he was married and moved into Hiram about the same time or a little before his father did, his residence having for the past fifty or sixty years been where he and his son James now live.

TO BE CONTINUED.

Notes: (forthcoming)

Early  History  of  Hiram.
_____

History of the Early settlements of the Township of Hiram.
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BY  ALVAH  UDALL.
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A few anecdotes will serve to illustrate the status in many respects, of the community of Hiram in the early day, but while reading them, it should be remembered that crudity of ideas in regard to some things, is excusable in men who are proficient in matters pertaining to their particular avocations....

(see Udall Compilation for remainder of text)

During the year 1820, the first frame school house was begun in the south road school district, and after much effort was completed. In the Center district a little time afterwards, a frame building was put up to subserve the purpose of a school house, and with a Masonic hall above, but it was never completed. Some years previous to this Thomas Johnson and Elisha Hutchinson built each a frame barn which were the first two frame buildings in the town. About the same time, 1819 or 20, Jesse Bruce came into the township with his family and built the first frame dwelling house in the township. It stood on the hill a few rods east of Alvah Udall's barn on lot 25; a few years later he moved on to the east part of lot 24, and died there. He was one of the first carpenters in the township and put up many buildings; his family moved to the Western States.

In 1819 the first military company was organized by the election of Symonds Ryder, captain; (Ryder had previously been an ensign in the company formed by Hiram and Nelson) Orrin Hutchinson lieutenant; Silas Raymond, ensign; John Tilden, orderly sergeant; George Udall, drummer; John M. Tilden, fifer. Udall and Tilden afterwards became drum and fife majors of the regiment....

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Forty Years.

Forty years ago on the 28th of June, the year 1840, (on a pleasant Sabbath evening) could have been see Wm. E. Jones and Augusta E. Bump of Mantua, quietly wending their way along the rough and newly-cut road through unbroken forests, to the rude and humble home of Symonds Ryder, to have their willing hands and loving hearts which had long been one in the sight of God, but now to be joined in the sight of man, never to be severed until He who gave should call them home. They found the good man quietly milking his cow, but he soon rolled down his sleeves of home-spun linen and quickly joined the happy pair in the bands of wedlock, gave them his blessing, and they went on their way rejoicing....


Notes: (forthcoming)

Early  History  of  Hiram.
_____

History of the Early settlements of the Township of Hiram.
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BY  ALVAH  UDALL.
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(see Udall Compilation for remainder of text)

From the date of the first preaching in 1815 to 1835, all sorts of doctrines were promulgated by all sorts of preachers, and it was the peculiar aptness of the people to listen to new isms, that induced the Mormons, then beginning to gather in Kirtland, to turn their attention to Hiram. In the winter of 1831 Joseph Smith, Jr., with others, had an appointment to preach at the south school house and such was the apparent purity of his religion, which went by the name of "liberal," that he won for himself and it many friends. During the next spring and summer several converts were made and matters seemed to be going on prosperously for the "Latter Day Saints." Soon, however, very luckily for their dupes, they went temporarily to Missouri, probably to locate a State [sic - Stake] of Zion, and accidently left behind them papers which discovered to the public some of the dirty ropes and pulleys that worked the machinery of their church behind the well-painted screen that they exhibited to the Gentile world. Those papers revealed a deeply laid plot to get possession of the property of their converts and place it under control of Joseph Smith, their prophet. This opened the eyes of the Hiramites and by fall the Mormon church in the township was [a] very lank concern. It was determined by some not to suffer this flagrant attempt at humbug and swindle to pass with impunity. Accordingly in March, 1832, a company of men from Shalersville, Garrettsville, and Hiram, went under cover of night to Mormon headquarters and took the saints, Smith and Rigdon, from their beds, and denuding them of their sleeping costumes, gave them a plentiful covering with tar and feathers and at the same time gave them the pleasure of "riding on a rail." That manner of rail riding is presumed to be not quite so enjoyable as the present mode of rail riding. This produced the desired result, for the township was soon purged of their presence. They went to Kirtland where Mormonism flourished until 1837, when their emigration to Missouri took place. It is highly probable that had it not been for the discovery of this plot and the resulting tar and feather visitation of the prophets, that Hiram would have been revealed to be a State [sic - Stake] of Zion. Several of the men who engaged in this summary proceeding are still living, no doubt with the consciousness of having contributed a public benefaction, while others perhaps with more deliberate judgment would decide that mobs and persecutions were not conducive to the welfare of mankind and do not tend to the eradication of evil.

The prevailing religious sentiment up to this had been and for a short time subsequent continued to be, Baptist. This denomination had a small church building at the Rapids which has since been burned. The Congregationalists also had a small church organization at the same place, but it proved too weak to sustain itself. On the first day of March 1835 a church of Disciples was organized at the south road school house, consisting at first of thirteen members. In one year its membership embraced twenty-one, and it continued to steadily increase and prosper until it now numbers between two and three hundred. In 1844 its members erected a church building at the Center which was burned in about twelve years thereafter to be succeeded by the fine and commodious brick edifice that now stands upon the site of the old building....


Notes: (forthcoming)

Early  History  of  Hiram.
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History of the Early settlements of the Township of Hiram.
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BY  ALVAH  UDALL.
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(see Udall Compilation for remainder of text)

The Western Reserve Eclectic Institute, as it was named in its first charter granted in 1850, and Hiram College as re-chartered in 1867, has now long been considered, wherever it is known, to be one of the best institutions of learning in Northern Ohio....


Notes: (forthcoming)

BOOK  OF  MORMON.
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ONE  MAN  IN  THE UNITED STATES  WHO  CAN  GIVE  ITS  ORIGIN.
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A Talk With Joseph Miller, of Washington County, Pa.
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His Reminiscences of Rev. Solomon Spaulding --
The Book Intended for a Novel and Used
as Sacred Hustory -- A narrative
Pertinent to the Times.
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Special Correspondence to the Cincinnati Gazette.

Steubenville, O., Dec. 9. -- The Beautiful valley of Ten Mile, whose head rises high among the hills, and widens as the stream, whose laughing water kisses the rocks, as it turns right and left lends its power to drive the industries along its banks until it pours itself with open mouth into the mountain waters of the Monongahela, has more than a passing attraction to the tourist as he drives by its cultivated fields and well garnered harvests. Your correspondent, familiar with this valley, which lies in the southern part of Washington county, Pa., and in search of one whose name has been somewhat identified with a historic event well known to the American people, traveled down this beautiful lowland until he reached the abode of one whose memory is as fresh to-day as when the event transpired. There, near the town of Ten Mile, in a comely farm house, neat without and tidy within, and surrounded in his declining years by kindred of the closest ties and the comforts of life, your correspondent found the object of his search, one Joseph Miller, sr. Mr. Miller is now in the ninety-second year, a fresh, affable old gentleman, whose hand was extended to meet the writer as he introduced himself, and sat down to make known his mission. Mr. Miller is an elder in the Cumberland Presbyterian Church, and a man of unimpeachable veracity.

In answer to the question if he knew Rev. Solomon Spaulding, the author of the "Book of Mormon," he quickly turned toward the writer and his face brightened as his mind ran back to the events of the past, and he said, with considerable emphasis: "I most certainly do."

"Did you ever read a copy of the work?"

"Yes, some years ago," he continued, "Rev. J. W. Hamilton, a Presbyterian minister, now living in Steubenville, O., presented me with a copy, which I read carefully."

"Is it your opinion that you ever read or heard read any portion of it before?"

"Yes, I am quite positive that I did."

He then referred to a passage on page 148 which, he said, was so strange that, at the time Mr. Spaulding read it to him from his manuscript, it fixed itself upon his memory, and that he had never forgotten it. He said that about 1812 Mr. Spaulding came to Amity, a small village about five miles from his present home, where he kept a hotel. That Spaulding was in delicate health and he (Miller) often spent his evenings at his home. While there, upon several occasions, Mr. Spaulding would bring out a large roll of papers, and read select portions of their contents to amuse us of evenings. He told me that he wrote it for a novel, and intended to have it published as a means of support for his family. He called it "The Lost Manuscript Found," and said that he wrote it to pass away the time when he was feeling unwell. "I am confident," said Mr. Miller, "from what I know of Mr. Spaulding's manuscript and the Book of Mormons, [sic] that Joseph Smith by some means got possession of the copy of that novel, and promptly made some changes in it, and issued it under the name by which it is known to-day." Mr. Miller said that Spaulding was an enthusiastic archaeologist, and that he often indulged himself in the belief that the American continent was at one time peopled by a colony of ancient Israelites, and that his MS. was only a fictitious history of the race which had built the mounds. Mr. Miller is the only man living at this time who was acquainted with Spaulding, at least, the only person who has any knowledge of the correct origin of the "Book of Mormon," or who ever heard it read from the lips of the author. He said to your correspondent, during his stay, that as he neared the grave, with but one breath between him and heaven, he hoped that last breath might carry a message that would prevent people from being led into Mormonism, that most seductive delusion of the devil."

"Spaulding was a good man," said Mr. Miller, "and I would not cast a shadow upon his memory, for it never was his intention to create a false religion by anything that he wrote. I attended him through his last illness, and when death called him from the earth, I, with my own hands, made the coffin that contains his sleeping ashes. He was buried in the church yard of the village, and his grave remains unmarked, while the work of his idle hours, eighty years ago, has grown in the country he dearly loved until the eyes of the nation are turned with horror upon its magnitude.["] The interview having closed, the writer took his leave, as it were, of the past, and sought the grave, a few miles away, that contains only the dust of him who undoubtedly penned, in the village near by during his illness, a work that has led thousands from the path of Christianity. The grave, as stated above, is unmarked, curiosity seekers having broken and carried away the small stone once erected. Hundreds of people from all over the country have visited the spot, and it is now proposed to erect a monument suitable to the memory of the deceased.   M. A. Cooper


Note 1: Murray A. Cooper was once the co-editor of The Washington Advance (Observer), and later a special correspondent of the Cincinnati Gazette. He relocated from Washington Co., Pennsylvania to Steubenville, Ohio in the 1870s. An excerpt from this article was published in the RLDS Saints' Herald of Feb. 1, 1881.

Note 2: This interview article was only one of several in which Mr. Joseph Miller provided information over the years. His first newspaper piece was published in 1869, followed by another in 1879. These two accounts were followed by the interview conducted by Mr. Cooper for the Cincinnati Gazette. Joseph Miller provided a fourth account for publication in Feb. of 1882, but it was not printed until 1885. Finally, he wrote a fifth account, also in 1882, but it was not published until 1890.

Note 3: The essence of the 1881 Joseph Miller interview is reproduced in Chapter 10 of Sarah Jane (Harris) Kiefer's Genealogical and Biographical Sketches of the New Jersey Branches of the Harris Family in the United States (Madison, WI: Democrat Printing Company, 1888). According to Kiefer, "Mr. Miller died 12 April 1885, aged ninety-five years." An 1882 reprint of this article may be found on pp. 742-743 of Wayne Cowdrey et al., The Spalding Enigma, (Los Angeles: 2000), along with the other four Joseph Miller statements.

Note 4: One point made by Miller in this interview is perhaps incorrect. He states that is was never Spalding's "intention to create a false religion by anything that he wrote." A close reading of Chapter 8 of the c. 1812 Spalding story on file in the Oberlin College archives, along with the undated Spalding draft letter preserved along with that manuscript story, may convince any student of the subject that Solomon Spalding was very much interested in the potentially positive effects of contrived religion upon the lives of "the great mass of the people" who piously believed in "their happy delusions."

BOOK  OF  MORMON.
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Joseph Smith's So-Called Inspiration.
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Written as a Novel by the Late Rev. Solomon Spaulding.
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(see original letter in the Cincinnati Daily Gazette)

Notes: (none)

"The  Premises."
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J. M. STREATOR.
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"Let us wait and see what is true in the premises." -- Religious Herald.

When Fuller wrote his Strictures on Sandemanianism, he was thought by many to have entered upon his work in order to save himself from the obloquy of being called a Sandemanian.

I do not know but what similar causes may have influenced the "very amiable Christian gentleman," whose modesty scarcely permits him to announce to the world the wonderful things that his erudite brain enabled him to bring to light.

Was Mr. Campbell responsible for Mormonism? What do the premises say?

The only ground upon which the learned gentleman can base his assertion, is the fact that Sidney Rigdon was a Mormon. Rigdon was, undoubtedly, the real founder of "the most corrupt and odious system that has disgraced the nineteenth century."

Let us look at the premises for awhile: Mr. J. H. Beadle, editor of the Salt Lake Reporter and Utah correspondent of the Cincinnati Commercial, published a book, entitled, "Life in Utah, or, The Mysteries and Crimes of Mormonism."

Mr. Beadle was not prejudiced in favor of the Disciples. In speaking of the causes which produced Mormonism, he said:

"The intense religious excitement which raged throughout the United States during the decade of 1820-30, which led to the wild phenomena of 'jerks' and so-called religious exercises of howling, jumping, barking and muttering, seems to have left a precipitate of its worst materials in Mormonism."

Who was responsible for the religious excitement that passed over the United States in the above-mentioned decade?

One thing is evident, it was not Mr. Campbell. All his efforts were made against such a mockery of pure and undefiled religion..

But the premises show such a state of religion. Jerks, jumpings, howlings, barkings, lights, voices, dreams, etc., were proclaimed as manifestations of the Holy Spirit in the human heart, convincing it of sin, and converting the person to Christ. An experience void of these was considered worthless. An experience such as related in the eighth chapter of Acts would not have been received as evidence of a genuine conversion in the associations of the Western Reserve in 1820. There and then the eunuch would have been required to show a powerful conversion, made manifest by contortions of the body, clapping of hands, leaping from the chariot and the enunciation of a direct communication from God to his own heart.

The people of the Reserve were taught that the word of God was a dead letter, and new revelations given to each individual , were necessary to conversion. New Testaments were sufficient to make a man wise unto salvation.

The insufficiency of the Scriptures, and additional revelations were two of the orthodox planks that had been nailed onto Protestantism. Mr. Campbell and his co-adjutors desired to have the planks removed. Because they expressed this desire, and because they were leading the people away from their vain superstitions to the simplicity of the truth, and because they said the so-called spiritual manifestations were the result of physical causes, and were not produced by the Holy Spirit, they were denounced as heretics, and accused of repudiating experimental religion, and denying the existence of the Holy Spirit.

Keep in mind what was orthodox then. Whoever had experienced "jerks," howlings, jumpings, barkings; whoever had seen a light or heard a voice; whoever had seen a vision or dreamed a dream, was safe.

Mr. Campbell said these things were vain delusions.

In 1830, Mormonism made its appearance. It came with a new revelation; it came saying the Old and New Testaments were not sufficient; it came offering as evidence what was seen and heard in the revivals of the orthodox churches. The Mormons heard voices, saw lights, dreamed dreams, and they had the jerks; they jumped and muttered and barked; they laughed and they cried. When those who had been taught that such things were evidences of true conversion to God, saw how abundant these evidences were among the Mormons, they were compelled to admit that the new religion must be from God. From this class of orthodox Christians the great majority of the first converts to Mormonism were made.

When Rigdon first openly received the messengers from Joe Smith, he pretended to discredit their statements. He called on them for proofs of the truths of their book and mission. "They related the manner in which they obtained faith, which was by praying for a sign, and an angel appeared to them." Two days after this Rigdon asked for a sign. The sign appeared and he was convinced!

The sign business was a great converting power among the Mormons. Some of their conversions are thus described:

Many would fall upon the floor, where they would lie for a long time apparently lifeless. The fits usually came on during or after prayer meetings, which were held nearly every evening. The young men and women were more particularly subject to this delirium. They would exhibit all the apish actions imaginable, making the most ridiculous grimaces, creeping upon their hands and feet, rolling upon the frozen ground. * * * At other times they would run through the fields, get upon stumps, preach to imaginary congregations * * * Again, at the dead hour of night, young men might be seen running over the fields and hills, in pursuit, as they said, of the balls of fire, lights, etc., which they saw moving through the atmosphere.

Concerning such evidences as this, Mr. Campbell said:

"He who sets out to find signs and omens will soon find enough of them. He who expects visits from angels will find them as he who, in the age of witchcraft, found a witch in every unseemly old woman. I doubt not but that the irreverences and levity in speaking of the things of God, which have been apparent in Sidney's public exhibitions for some time past, and which he has lately confessed, may yet be found to have been the cause of this abandonment to delusion. The Methodists, among whom it appeared so well to take, amongst whom it has recently so much prevailed, ought to be admonished against laying themselves open to such impressions in their swoonings, vociferous ejaculations, and notions about new visions and revelations of the Spirit."

Mormonism made comparatively but little progress among the Disciples. An article upon its advent among the Disciples of Ohio will appear, in due course, in the Church Union.

If we leave out of consideration every other question, and take up the popular idea of conversion, we have sufficient data to direct us to the fountains of Mormonism.

New revelations. lights, voices, contortions of the body, etc., were the commonly received evidences of conversion. These same evidences were given as the first fruits of Mormonism. And yet, today, a doctor of divinity, a professor in a theological seminary, attempts to turn away the odium of Mormonism from the shoulders of his religious ancestors, and saddle it upon the only set of men, who, in the day of its birth, denounced all such signs and visions, and revelations, etc., that it produced as evidence, as chimerical. Orthodoxy demanded that evidences of conversion should be given in answer to prayer, and should consist of signs, etc. The Mormons adapted the same principle of conversion and signs, etc., followed their prayers. They claimed the possession of the same evidences of conversion, as the most devout among the orthodox. This was an unanswerable argument to many who believed that the word of God was a dead letter, and that the Holy Spirit made direct communication to the sinner's heart. Such was the testimony in its favor then. When Prof. W. and the Herald, and "Bro. D." can show that Mr. Campbell and the Disciples, who were then at least nominally Baptists, taught that such experiences were what men claimed them to be; and when they can show that Mr. Campbell and the Disciples taught that the word of God was not sufficient without other revelations and signs, given in answer to prayer, in the work of conversion, they can show that they, equally with the rest, were responsible for "saddling upon the world the most corrupt and odious system that has disgraced the nineteenth century."

In conclusion, I ask, to whom do the premises point?

DANVILLE, KY.

---

Thomas Jefferson Clapp.
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J. M. ATWATER.
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In an editorial note in the CHRISTIAN STANDARD for May 6, mention was made of the death of this pioneer.

Thomas Clapp was born in Middlefield, Mass., January 7, 1806. He was the son of Orris Clapp and Pheobe Blish. Of their thirteen children Thomas was the ninth. The family removed to the wilds of Northern Ohio when he was less than six months old. He became a member of the Baptist church at the age of 21, being baptized by Elder Sidney Rigdon, who afterwards became a leader among the Mormons. About a year after the conversion of Thomas Clapp, the Baptist church at Mentor was swept away from its moorings by the rising tide of the reformation which was urged by Thomas and Alexander Campbell. This was in 1828. The leader of the movement in Mentor was Elder Adamson Bentley, then of Warren, O. Thomas Clapp entered fully into the spirit of that movement, and took at that time a position in religious matters from which he never swerved to the day of his death. His brother Matthew and his sister Harriet (afterwards wife of Darwin Atwater, of Mantua, O.), were among the converts in the meeting which wrought the change in the Mentor church; Matthew Clapp being the first one in all that region to respond to the gospel call as now given by the Disciples.

When Thomas Clapp was nearly 26 years old, in Nov. 1831, he was married to Lorinda Bentley, eldest daughter of Eld. Adamson Bentley, who then resided at Bentleyville, near Chagrin Falls, O. ...


Notes: (forthcoming)

THE  MOUSE  BORN.
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PROF. WHITSITT ON CAMPBELLISM AND MORMONISM..
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The regular readers of the STANDARD are aware of the blustering announcements made some time ago, through the Religious Herald and other Baptist journals, of Prof. Whitsitt's coming revelations concerning Mormonism as the offspring of Campbellism. It was to be a terrible revelation. One of the editors of the Herald professed to be horror-stricken at the thought of the unearthing of damaging facts which this historical explorer had dug up and was about to exhibit to the astonished gaze of an ignorant world, and another Baptist editor solemnly declared that if what was said could be proved, Alexander Campbell and his coadjutors were guilty of "saddling upon the world the most corrupt and odious system that has disgraced the nineteenth century." This hideous scarecrow has been swinging in the wind from that day to this, to frighten Baptists away from all sympathy with "Campbellism;" and now we have an exhibition of at least a part of the veritable Campbellite-Mormon monster discovered by Prof. Whitsitt, as the result of his wonderful "scientific investigations," in the shape of a lecture on "Mormon Theology" before the Baptist Pastor's Conference in Louisville, Ky., October 23d, 1882. Being published in the Western Recorder, in Prof. Whitsitt's own city, a copy of which was addressed to us in what we take to be Prof. W.'s own handwriting, we must regard the report of the lecture as approved by the lecturer. We give it in full on another page. We do not promise to publish reports of succeeding lectures, for if this is a fair specimen of the course, our space can be better filled than with such pretentious nothingness. After all the bluster and parade in heralding this great show, the exhibition will be found to be quite disappointing. Parturient montes nascetur ridiculous mus. If the reader cannot understand this, we need only say that he is likely to get as much solid good out of it without understanding it, as he can get out of the report of Prof. Whitsitt's lecture, with the best understanding of it that he can reach.

"He discussed in his lecture the proposition that Mormon Theology was founded, and for the most part developed by apostate Campbellites." We shall not take space here to protest against the use of a nickname which Prof. Whitsitt knows to be offensive to the people to whom he applies it, further than to say that if his gentlemanly instincts are not sufficiently refined to protect him from the employment of such names, especially in dealing with a people whom he professes to respect, he is perhaps more to be pitied than blamed. The stream in not expected to rise above its source. We know to whom he refers, and we pass the vulgarity without further notice.

Whatever amount of historical truth there is in the assertion -- and that there is considerable truth in it, it required not the "scientific" skill and research of Prof. Whitsitt to give information to the public -- the puzzle is, to know how this can "bear hard upon the Campbellites," or how it can be proved that Mormonism "sprung from Campbellism." An apostate, according to Webster, is, "one who has forsaken the faith, principles or party to which he before adhered." Now, in the name of the "sober, scientific investigation" which it is asserted that Prof. Whitsitt has given to this subject, we beg to know how "Campbellism" is to be held responsible for a system of theology "founded" and "developed" by men who had forsaken its faith, its principles, and its fellowship! The Apostle Paul warned the Ephesians that from among themselves men would arise, speaking perverse things, to draw away disciples after them; of the apostates of the apostolic period, it was said that "many shall follow their pernicious ways." Indeed, the apostles foretold a very great apostasy, of wide, and long, and fearful reign. Does Prof. W. mean to say that these apostates sprung from the religion the apostles taught, and were "hard on" Christianity? What a pity this very "scientific" historian had not been there, to busy himself in explorations among the unwritten traditions of the apostolic age, that he might have enlightened some Baptist Pastors' Conference on the dreadful "literalism" of the apostles' preaching and teaching, and warned them against the evil tendencies of the gospel of the grace of God in view of the dreadful errors that had "sprung" from it!

The proposition of the lecturer being granted as probably true, and "Mormon theology" being shown to be a mischievous compound of truth and error, fact and fiction, sense and nonsense, and to have resulted, in a moral point of view, disastrously, the legitimate lesson to be drawn from it would be -- the danger of apostatizing from the faith, principles and fellowship of the "Campbellites." But not the whole intent of the lecture is to condemn the faith, principles and practices from which the Mormons apostatized -- and to identify Mormon faith, principles and practices with those which, in the proposition discussed, it is declared they had forsaken! Either the proposition is a gross blunder, or the proof submitted and the conclusions drawn are such as a "sober and scientific" reasoner ought to be ashamed of. To prove that Mormon theology was "founded" and "developed" by "apostate Campbellites," our lecturer proceeds to prove that Mormon theology teaches some of the very same things that A. Campbell and his coadjutors taught! How that proof is to be hitched on to that proposition, is a mystery which none but a marvelously "scientific" reasoner can ever know.

Apostates from a faith or a party, may take with them some of the ideas, or principles, or usages of the system they renounce. The apostates of apostolic times did this. Paul charges them with preaching "another gospel," yet he immediately adds "which is not another, but there are some that pervert the gospel of Christ." They retained the gospel in part, but perverted it as a whole, and added to it whatever suited their wicked purposes. Can they, by any amount of "scientific" treatment of the facts, be justly regarded as the offspring of the gospel? Can their wicked perversions and their moral corruptions be fathered on that gospel which they perverted? If not, Prof. Whitsitt's attempt to fasten the disgrace of Mormonism on the teaching of Alexander Campbell is disgraceful to him alike as a "scientific" historian and as a "sober" logician, and if the Pastors of the Baptist Conference at Louisville can swallow such reasoning, they must be on the borders of starvation, ready to devour whatever is offered to them. The truth is, that the apostates of primitive times had much more success than these apostates from our ranks, for it does not appear that "many" from among us "followed their pernicious ways." Their converts were mostly from other sources. Not only were their conquests few from among us, but our preachers promptly, boldly and successfully withstood them at the start, and soon put an end to their mischievous influence and proselyting career. Moreover, let Prof. W. understand, when he reasons after this fashion, that Sidney Rigdon, whom he regards as the real author of Mormon theology, was a Baptist, and came from the Baptists to us. And the Campbells, too. affiliated with the Baptists. And the principal adherents of the Campbells came from the Baptists. Sidney Rigdon could tell of no such inroads on our ranks as could the Campbells of inroads on the Baptist ranks. Of course then, Baptistism is the mother of Campbellism -- the latter sprung from the former, and has always retained much that is taught and practiced by the Baptists. Baptistism is not only the mother of Campbellism, but the grandmother of Mormonism, and the grandchild, in some respects, striking features of its grandmother, which don't belong to the mother at all.

Let us quote again from this report:

This purpose of "convincing Jews and Gentiles that Jesus is the Christ," which is announced on the title-page, Prof. Whitsitt declares to be the key of the Book of Mormon and he thinks that this manifest and expressed aim of the book shows that it had a Campbellite origin.

Marvelous! Now listen to this, from a book older a good deal than the Book of Mormon"

Many other signs truly did Jesus which are not written in this book, but these are written that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life in his name (John xx 30-31).

Does this "manifest and expressed aim of the book" show that John's gospel "had a Campbellite origin?"

Or, take the report of the apostolic sermon, "the manifest and expressed aim" of which is thus announced:

And Paul, as his manner was, went in unto them and three Sabbath days reasoned with them out of the Scriptures, [opening] and alleging that Christ must needs have suffered, and risen again from the dead, and that this Jesus which I preach unto you is the Christ (Acts xvii 2-3).

Does this show that Paul's sermon "had a Campbellite origin"

Prof. Whitsitt asserts that this is "the Campbellite Confession of Faith -- that Jesus is the Christ." That is to say, the "Campbellites" have the same. The editor of the Western Recorder, in defending Prof. Whitsitt, and presumably writing with that gentleman's approval, says in substance -- for we have not the paper by us and cannot give the exact language -- that no other body but the Disciples uses this confession of faith; they all use some other confession. That is to say, no other religious body of the present day adheres to apostolic teaching in this particular -- the Disciples and the Mormons are the only people who, in this respect, stand where the apostolic churches stood! Are Prof. W. and the Recorder becoming propagandists of Campbellism and Mormonism, that they thus hold these up in such marked contrast to all the churches that have departed from the apostolic model? But let us hear from a historian whose "sober and scientific investigation" Prof. Whitsitt will not, we presume, fail to honor:

The existence and first development of the Christian Church rests on an historical foundation -- on the acknowledgment of the fact that Jesus was the Messiah -- not in a certain system of ideas. Hence, at first, all those who acknowledged Jesus as the Messiah separated from the mass of the Jewish people, and formed themselves into a distinct community. In the coming time it became apparent who were genuine, and who were false disciples; but all who acknowledged Jesus as the Messiah were baptized without fuller or longer instruction, such as in later times has preceded baptism. There is only one article of faith which formed the peculiar mark of the Christian profession, and from this point believers were led to a clearer and perfect knowledge of the whole contents of the Christian faith, by the continued enlightenment of the Holy Spirit... Hence baptism at this period, in its peculiar Christian meaning, referred to this one article of faith, which constituted the essence of Christianity, as baptism into Jesus, into the name of Jesus; it was the holy rite with which sealed the connection with Jesus as the Messiah -- Neander's History of the Planting and Training of the Christian Church, Book I., Chap. ii.

Will Prof. W. tell us if these apostolic churches "had a Campbellite origin?" Or did Campbellism, in this respect, have an apostolic origin? And, if this confession of faith had an apostolic origin, how is the conclusion to be avoided that Campbellism and Mormonism have alike "sprung" from apostolic teaching and practice? And how does this go to prove that the authors of Mormon theology were "apostate Campbellites?" The strongest mark of serious apostasy from primitive Christianity, in this particular, so far as the facts show, is that found in all the churches in which the editor of the Recorder could not find the apostolic confession of faith.

We quote again from the Recorder's report of Prof. Whitsitt's lecture:

The fact that immersion is prescribed as the exclusive mode of baptism betrays a Campbellite origin of the Book of Mormon; also the fact that infant baptism is forbidden. Smith, who was a Methodist in sympathy, could not have introduced these features. They must have been derived from Rigdon.

The reader will not fail to note the admirably "scientific" method of reasoning here set forth. Smith was a Methodist in sympathy, and therefore "could not" have introduced immersion and forbidden infant baptism. Yet it is well known that thousands of Methodists believe in immersion, and have insisted on being immersed, and that thousands of Methodists do not have their children sprinkled. If Smith had been a sincere and worthy Methodist, there is nothing in that fact to show that he "could not" have given these features to the Mormon theology. But to say that an impostor like Smith, capable of fathering all the lies about the golden plates and their translation, the visits of angels, etc., "could not" so far overcome his sympathies with Methodism as to put into his scheme of imposture anything that would suit his purpose, is an inconsequential piece of reasoning which we are compelled to say appears to us neither "sober" nor "scientific." We only speak of this, however, as a specimen of very foolish reasoning. We think it quite likely that these features of the Mormon system were "derived from Rigdon," as well as pretty much all else that enters into the religious teaching of the Mormons; and for this opinion we are not in the slightest degree indebted to the laborious and scientific researches of Prof. Whitsitt. It is based on facts long since made public, and accessible to all who desire to know them. Mormonism probably "derived from Rigdon," its immersion and its prohibition of infant baptism. They may, therefore, be fathered on him, so far as that system is concerned. But from whom did Rigdon derive them? From the Campbellites?" Nay, nay, but from the Baptists! Rigdon was a Baptist. He brought these ideas and principles with him when he came from the Baptists to us, and took them with him when he went away from us. And yet Prof. W. says they betray "a Campbellite origin of the Book of Mormon!" No sir, they betray, according to your own vicious cycle of reasoning, a Baptist origin of the Book of Mormon. The lecturer falls into the pit which he digged for the poor Campbellites. Rigdon derived immersion and opposition to infant baptism from the Baptists; and, so far as these features are concerned, the Book of Mormon has, according to the lecturer's method of reasoning, a Baptist origin. Yet, if any of our preachers were to charge on such grounds, that Mormonism is the offspring of Baptistism, we should conclude that there was a screw loose somewhere in his mental gearing; and if any of our professors in our Bible schools, were to teach such nonsense to their students, we should set them down as blind guides. Rigdon carried with him into Mormonism ideas of God and Christ, and the atonement, and the resurrection, and many other things that are recognized as true by all the orthodox denominations, and we presume he derived them from orthodox sources. Is Mormonism therefore, the offspring of orthodoxy? Nonsense. We may yet show that there are some features of Mormonism in which it is allied with Baptistism and with the popular orthodoxy of the time of its origin, in which it is directly opposed to the uniform teaching and practices of the "Campbellites." But this, with more that we have to say in review of Prof. Whitsitt's lecture, must await another opportunity.

But before we close, we call attention to a matter which deeply concerns Prof. Whitsitt. We called his attention to it once before, and sent him a marked copy of the paper; but we are not aware the he made any reply to it. We now repeat it. We have it on respectable authority that within the last two or three years, Prof. Whitsitt, if he did not originate, very heartily seconded, a proposal from a Baptist source, for a conference between leading Baptists and Disciples, to consider the question of union between these two peoples. We are informed that he went so far as to suggest the methods to be pursued to prepare the way for such a consummation. We are further informed that he was quite enthusiastic in behalf of such a proceeding. Now, while we have no intention to question his motives, we have a right to call attention to reported facts, which, if true, call for explanation from him. We ask, therefore: 1. Are the foregoing statements true? We published them once, and neither Prof. Whitsitt nor any Baptist paper, so far as we know, ever denied them. Indeed, to the extent of our knowledge, the papers that paraded Prof. Whitsitt's purpose to prove the Campbellite origin of Mormonism were as silent as the grave respecting the statement we published, and a very solemn stillness on the whole question of Prof. W.'s promised exposure of Campbellism, succeeded. We now renew the request for an answer to our question. 2. If these statements are true, how can Prof. Whitsitt consistently teach that Campbellism and Mormonism are parent and child? Does he seek to convert Baptists to Mormon theology and Mormon practices? How could he lend his influence to, and even become enthusiastic over, a proposal to unite the Baptists and us, if he honestly regards our teachings as the legitimate fountain of Mormonism? To reconcile his enthusiasm over a proposed attempt at union with his present effort to cover us with the foul disgrace of Mormonism, we confess is to us an impossible task. We are not disposed to condemn him without a hearing, But we frankly tell him that continued silence on this point will be taken as presumptive evidence of his inability to reconcile his former professions with his present teaching, and the people will draw their own conclusions.


Notes: (forthcoming)

Prof. Whitsitt on Mormonism.
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As we have been necessarily absent from the office for several days, we have not found time to complete our comments on Prof. Whitsitt's lecture. We give, instead, the following letter, sent by Bro. F. D. Power to the Western Recorder. Whether it will be allowed to appear in that paper remains to be seen. It will appear be seen that it sustains the statements my by us relative to Prof. Whitsitt's desire to submit a proposition from the Baptist side of the house, looking to a union of Baptists with a people whose teaching, he now claims, gave birth to the theology and peculiar morality of Mormonism! Whether the Professor is in living sympathy with Mormonism, that he was so earnest to bring the Baptists into association with the pestiferous doctrine that gave birth to it; or whether, since the death of President Garfield, the prize he sought has lost its glittering charm, we must leave our readers to decide for themselves. We know they will be interested in reading Bro. Power's communication to the Recorder: ...


Note: Mr. Power's lengthy letter was written to deride the idea of a Baptist-Disciple union. It says very little about Whitsitt's views on Mormon origins and so is not reproduced here.

Prof. Whitsitt's Reply.
______

The Western Recorder of Dec. 14 publishes Bro. Power's letter, which appeared in our columns, last week, and follows it with the following comments, ostensibly from the editor of that paper:

OUR REPLY.

(1) This exveedingly airy epistle... [is] on government stationery... We trust he came by it honestly...

(8) Prof. Whitsitt is not ashamed to admit that he has "learned more of the inner history of the Campbellites than he knew less than two years ago." Within this period he has learned that Campbellism gave birth to Mormonism, and he will confess that this discovery has modified his opinion in several important respects. Within this period he has also obtained some desirable instruction from a writer who appears under the nom de plume of "Zetesis," with regard to the Campbellite "Plea for Christian Union," and has become satisfied that it is a very unhandsome and offensive, though possibly not, in many instances, a disingenuous plea, and that no steps toward Christian union can be taken, or should be taken, until that plea is distinctly withdrawn and disowned.

... It was after the fourth of March, 1881, that he [Whitsitt] was so enthusiastic over this proposed conference in behalf of union; it was about a year from that time -- perhaps less than a year -- that he delivered his lectures on Mr. Campbell's "Sandemanianism," and announced his purpose to deliver a lecture on the Mormons, to show that Mormonism is the offspring of Campbellism. This whole question of Sandemanian heresy, over which such a blow was made, must have been settled in the Professor's mind before he was so enthusiastic in behalf of union; and it is just as difficult to suppose him to be sincere in initiating measures looking to a union with Sandemanian heretics, as to suppose him earnest in proposing a union with a people from whom he believed the Mormons obtained their ideas of believers' immersion, the design of baptism, weekly communion, and the apostolic confession of faith. But, according to the Baptist correspondents who make such a flourish of trumpets over the Professor's lectures on "Campbellism," he had been engaged "for several years" in laying before his classes "a genetic history of the movement named after Mr. Campbell," and of course must have been engaged for several years before that in his "scientific" and "philosophic" explorations and preparations; and yet, with A. S. Haydon's and Dr. Richardson's books within his reach, and with his very diligent examinations of the Millennial Harbinger, in which the facts concerning Sidney Rigdon and Mormonism were stated, and the fact published that Baptist editors charged Campbellism with giving birth to Mormonism, he never had even a suspicion of the connection between Campbellism and Mormonism which he now sees, and which he discovered very shortly after the failure of the proposed conference and the death of the President! Considering the many years of anxious and laborious investigation he deemed it needful to give to "Campbellism "before he gave his impressions to the public, Prof. W. was certainly in a very great hurry to announce his conclusions respecting a concoction of Campbellism and Mormonism which he did not even suspect a year beforehand, and concerning which he has made known nothing true that did not lie on the surface of history, known to thousands who make no pretensions to largo reading. If Prof. W. is satisfied to squeeze through this small hole, we regret to see him reduced to such a necessity. He has spoiled the charm of the pretension to profound and patient and philosophical research so boastingly set forth by Baptist editors as a basis of confidence in his statements concerning Campbellism and Mormonism....


Note: The Western Recorder's reply to Mr. Power's letter relates mostly to deride the idea of a Baptist-Disciple union. Only those portions of the text concerning William H. Whitsitt's views on Mormon origins are reproduced here.

Prof. Whitsitt's and Mormonism
Once More.
______

In giving so extended a review of Prof. Whitsitt's lecture on Campbellism and Mormonism, it is not because the lecture, as reported deserves it, but because we think it advisable to take the occasion, for the benefit of the public, to speak at large of some things which need to be better understood.

Prof. Whitsitt charges that the theology and even the gross immoralities of Mormonism, are but the logical outcome of Thomas Campbell's maxim, "Where the Scriptures speak, we speak; where the Scriptures are silent, we are silent." Read the following paragraph from the Western Recorder's report of the lecture:

Prof. Whitsitt claims that he has added to the sum of information on these subjects the argument from internal considerations, which indicates clearly that Rigdon is the author of the theological portion of the Book of Mormon, and what is of more consequence, that the contents of this portion are such as none but a Campbellite could have written, since they are designed to sustain the Campbellite system as it stands, and to effect certain modifications of it in obedience to the fundamental Campbellite principle, "Where the Scriptures speak we speak." Mr. Campbell did not have the courage of his convictions. Mr. Rigdon did have the courage of his convictions, and he would not stop where Campbell stopped, but pressed that principle to what he conceived to be its logical and inevitable results. One exception must be mentioned here: even Rigdon could not at this period abide polygamy. He accordingly inserted in the Book of Mormon a provision against that point in the Scriptures of the Old Testament. But the dictum, "Where the Scriptures speak we speak," was too strong, and polygamy was finally introduced. When animal sacrifices, which are promised with the new temple at Salt Lake, and circumcision, and a few other deficiencies are remedied, the Mormons will be able to boast that they are the only people in existence who exemplify the fundamental principle which Thomas Campbell announced in the year 1809.

This is Prof. Whitsitt's great "discovery." He is wonderful in discoveries. So was Don Quixote. The Knight of the Sorrowful Countenance made wondrous discoveries, and cut and slashed at his imaginary giants with a valor, a skill and a proud success by no means inferior to those of our Knight of the Amiable Figure. The reader will see what is charged here:

1. That Thomas Campbell, and his son Alexander after him, taught that any thing taught, or even tolerated, in the Scriptures, no difference under what circumstances, or under what dispensation, is to be taught and tolerated now. Thus, circumcision and animal sacrifices, having been once taught, are as binding now as ever they were; while polygamy, which was never taught, but merely tolerated, and divorce for the slightest causes, which our Lord says Moses allowed because of the hardness of the hearts of the Jews, are, on the maxim of the Campbells, justifiable now. 2. That whatever the Bible can be made to speak, without reference to any canons of interpretation -- without inquiry as to whether the language is literal or metaphorical, without investigation as to whether it describes a mere expedient or utters a positive law, without asking whether it was of local or general application, is authority for anything, however grossly immoral, however ridiculous or absurd, however contradictory of other teachings of Scripture, or counter to what is called "the analogy of the faith," or the general tenor of Scripture. Not only did the Campbells so teach, according to Prof. Whitsitt, but this was, with them, "the fundamental principle" of "Campbellism," and if they did not carry it out to its legitimate results, in teaching and preaching the abominations that now characterize Mormonism, it was because they "did not have the courage of their convictions." And after recording these monstrous charges, along with talk about "Campbellite cant," and "an intolerable degree of coarseness," etc., etc., the reporter expresses the hope that "our Campbellite friends will not receive these results with denunciation and abuse," since Prof. W. is such a dear, "amiable" man, and has nothing "Polemical" in view in his lectures! In as far as this expresses a hope that the Disciples will not return to railing for railing, we take it as evincing some confidence that they have more of the Spirit of Christ than their defamer; but, with all meekness and gentleness, and without disappointing the hope so amiably expressed, we venture to say what was allowed once to be said to the prince of false accusers, "The Lord rebuke thee."

A more unauthorized and inexcusable perversion and misrepresentation of Thos. Campbell's maxim it would be difficult to imagine. If Prof. W. has studied the writings of the Campbells with even a hundredth part of the care and profound attention claimed for him in his investigations, nothing by lunacy or Boetian stupidity can shield him from blame for what he has said on this point.

1. What was Thomas Campbell treating of when he uttered this maxim? Why, of Christian union -- the bonds of Christian fellowship. Nothing, he urged, should be insisted on as a term of fellowship, such as the theological dogmas and speculations in the creeds, which God has never spoken. It was more frequently expressed by him in another form:

Nothing ought to be inculcated upon Christians as articles of faith, nor required of them as terms of communion, but what is expressly taught and enjoined upon them in the word of God. Nor ought anything to be admitted as of divine obligation in their church constitution and management, but what is expressly enjoined by the authority of our Lord Jesus Christ and his apostles upon the New Testament Church, either in expressed terms or by approved precedent.

Prof. Whitsitt knows, if he knows anything of what Thomas Campbell taught, that, outside of what was to be insisted on as essential to Christian fellowship, he treated distinctly of inferential teaching and of expedients -- of the course to be pursued in matters concerning which the Scriptures were silent -- for instance, the methods by which certain great duties, like the sending of the gospel into all the world, were to be accomplished. If he is incompetent to understand such teaching, he is unfit to pass judgment on Thos. Campbell's teaching.

2. Thos. Campbell was careful to insist that the New Testament alone is to the Christian a book of authority; hence to represent him as inculcating a principle that justifies polygamy, circumcision, animal sacrifices, etc., is an outrageous misrepresentation, and charity can only shelter the false accuser by a plea of incomptency to understand, or a blear-eyed prejudice that perverts the mental vision. Listen to Thomas Campbell:

Although the Scriptures of the Old and New Testaments are inseparably connected, making together but one perfect and entire revelation of the Divine will, for the edification and salvation of the Church, and therefore in that respect can not be separated; yet as to what directly and properly belongs to their immediate object, the New Testament is as perfect a constitution for the worship, discipline and government of the New Testament Church, and as perfect a rule for the particular duties of its members, as the Old Testament was for the worship, discipline and government of the Old Testament Church, and the particular duties of its members.

This is but one of numerous explicit declarations on this point, put forth in connection with the maxim, "Where the Scriptures speak," etc. We can quote pages of such teaching from Thos. Campbell. Yet Prof. W. dares to charge on him a conviction, to which he was not true, that polygamy, the offering of animal sacrifices, etc., were among the duties or privileges of the Christian! Shame!

The truth is, that as early as 1816 Alexander Campbell -- and in this his father was agreed with him -- provoked the wrath of the Baptists by teaching that Christians are not under the law of Moses. It was this, more than anything else, that provoked the Baptists to make it too hot for him in the Redstone Association. If Rigdon could be supposed to be sincere in his pretense that polygamy is scriptural, he probably learned his principles of scriptural interpretation among these Baptists with whom he was associated; he certainly never learned it from the Campbells.

3. Prof. W. seeks to make the impression that Thos. Campbell's maxim ignores all laws of interpretation, and insists on the most strictly literal meaning of the words of Scripture always and everywhere. He parades this "literalism" as a grievous feature of "Campbellism." This, again, is utterly false. It was a favorite saying with the Campbells: "The Bible was written by men, to men, for men," and they urged that its language must therefore be subjected to all the established canons of interpretation that were applied to other writings in the same language, or written in the same periods. Hence, Thomas Campbell says:

It is further proposed to show, in a series of discoveries, that the New Testament does really contain, and actually exhibit, a Divine system of religion and morality so complete, that the person who realizes it will "stand perfect and complete in all the will of God," be made "wise unto salvation," and be "thoroughly furnished unto all good works." And all this in the express terms of the Divine testimony, without the intervention of one human opinion; only taking it for granted that the sacred text means what it says when treated with that candid, evident fairness with which we treat any intelligible, interesting record; otherwise it can have no certain meaning at all.

We leave it to the candid reader to judge how shamefully Prof. Whitsitt has perverted the evident meaning of Thos. Campbell's maxim. If he interprets the Scriptures as blindly or as recklessly, heaven pity the theological students placed under his guidance. It is well known that among the shocking immoralities of the times, Mormon polygamy holds a chief place; and when Prof. W. attempts to hold the teachings of the Campbells responsible for one of the most disgusting and pernicious of all the crimes against society now practiced, he is aiming to cover what he calls "Campbellism" with infamy -- and this, too, on the slender ground of an utterly false and vicious interpretation of a single sentence of Thos. Campbell's -- an interpretation which he could not help knowing was at war with everything taught by Thos. Campbell in connection with a [full] elucidation of that sentence.

If this were not so supremely ridiculous as to be altogether harmless, it would be supremely contemptible. But we have bestowed too much and too serious attention upon Prof. W. and his absurdities.


Notes: (forthcoming)

Prof. Whitsitt's Second Lecture.

The Western Recorder of Dec. 21, contained a report of Prof. Whitsitt's second lecture on Cambellism and Mormonism. Beyond its appearance in that journal, we have noticed no indication of public interest in it. In fact, since the Professor's enthusiasm over the question of the union of the Baptists and Disciples has become known, there is little concern about any thing he may say on the connection between Campbellism and Mormonism. The second lecture is no improvement on the first. It proceeds on the silly supposition that such notorious frauds as Smith and Rigdon were governed by religious convictions in the construction of a religious system which is permeated with the deceit and fraud of of those daring impostors. Think of such rascals being governed by any "fundamental principle" in establishing polygamy, other than the gratification of their own lusts. But the manifest contradictions between the first and second lectures, as to the responsibility for the enormities of Mormonism, are so glaring, that Prof. W.'s competency to deal fairly with the question will be apparent to every candid reader, Look at these extracts:

---

FIRST LECTURE. Prof. Whitsitt claims that he has added to the sum of information on these subjects the argument from internal considerations, which indicates clearly that Rigdon is the author of the theological portion of the Book of Mormon, and what is of more consequence, that the contents of this portion are such as none but a Campbellite could have written, since they are designed to sustain the Campbellite system as it stands, and to effect certain modifications of it in obedience to the fundamental Campbellite principle, "Where the Scriptures speak we speak." Mr. Campbell did not have the courage of his convictions. Mr. Rigdon did have the courage of his convictions, and he would not stop where Campbell stopped, but pressed that principle to what he conceived to be its logical and inevitable results. One exception must be mentioned here: even Rigdon could not at this period abide polygamy. He accordingly inserted in the Book of Mormon a provision against that point in the Scriptures of the Old Testament. But the dictum, "Where the Scriptures speak we speak," was too strong, and polygamy was finally introduced. When animal sacrifices, which are promised with the new temple at Salt Lake, and circumcision, and a few other deficiencies are remedied, the Mormons will be able to boast that they are the only people in existence who exemplify the fundamental principle which Thomas Campbell announced in the year 1809.

SECOND LECTURE. Prof. Whitsitt would not be understood as affirming that the Campbellites are responsible for all the weird and bizarre applications which the fundamental principle of Campbellism has received at the hands of the Mormons. The ingenuity of the Mormons in applying this literalistic principle has been truly remarkable, and the Campbellites may not fairly be held responsible for these fantastic extravagances; but it was for them an unspeakable calamity to have placed this principle in the hands of Mr. Rigdon. No greater misfortune could have befallen a worthy religious community. It is heavy enough to weigh down all the good which they have accomplished among men, and they deserve, in view of such a misfortune, a great deal of sympathy. Nevertheless, they can not be held accountable for anything beyond the ugly freaks of the literalistic principle which are exhibited within their own bounds. No one would willingly add the weight of a feather to the heavy burdens which the many noble and useful men among them are compelled to bear. Heaven bestow upon them strength and courage to learn a lesson from the horrible calamity which has befallen their church, and to banish the demon of literalism which goes about in it as a roaring lion.

Notice: In the first lecture, polygamy and kindred abominations are merely "modifications" of "Campbellism," in strict obedience to "the fundamental Campbellite principle;" Rigdon proceeded according to what he conceived to be "the logical and inevitable results" of this fundamental principle; and the practice of polygamy, circumcision, and offering animal sacrifices, "exemplify the fundamental principle which Thomas Campbell announced in the year 1809." The only reason why Alexander Campbell stopped short of polygamy and the kindred abominations of Mormonism is that "he did not have the courage of his convictions," and was therefore too cowardly to act on his "convictions."

But in the second lecture he declares the "the Campbellites may not be held responsible for these fantastic extravagances." They can not be held accountable for anything beyond the ugly freaks of the literalistic principle which are exhibited within their own bounds;" although these "fantastic extravagances" are but the legitimate outgrowth of their fundamental principle, and the only reason they did not plunge into all these extravagances is, that they did not have the courage of their convictions! Yet these legitimate and logical applications of the fundamental principles of the Campbells are "weird and bizarre applications" of that principle! Really, the awful tragedy which Prof. W. set himself to work up, has already, in his own hands, become a ridiculous farce, unworthy of respect.

And what is that dreadful "literalistic principle" which has and which hasn't wrought all this mischief? Simply, that the Bible, interpreted in the light of all approved canons of interpretation, is to settle every question of faith and duty. That is all. It is the Protestant principle assumed by all evangelical denominations as fundamental.

The attempt to make this the legitimate fountain of Mormonism, is alike silly in conception, weak and contradictory in performance, and wickedly sectarian in purpose.


Notes: (forthcoming)

Whitsittistic and Mormonistic.

The Western Recorder, in its desperate efforts to sustain Prof. Whitsitt in his ridiculous attempts to bring the Disciples into disgrace, gets off the following on the creed question:

The example of the Campbellites in trying to get on without a creed is so sad and so frightful that it constitutes a sore stumbling block in the way of those who would fain persuade the religious public to dispense with creeds. Within a comparatively brief period the Campbellites have produced some of the most objectionable sects in existence, as for instance the Mormons, the Thomasites and Jesse B. Ferguson, with his adherents. People have said, and now say, that this was because they had no creed, and "all sorts of preaching by nearly all sorts of men."

Our readers have not forgotten that the Journal and Messenger, not long since, stoutly and indignantly denied that the Baptists had any authoritative human creed...

Because Sidney Rigdon, Dr. Thomas, and Jesse B. Ferguson departed from the word of God, and were opposed, rebuked and denounced by our brethren generally, the Recorder affirms that "the Campbellites have produced some of the most objectionable sects in existence." ... Will Prof. Whitsitt, or the editor of the Recorder, affirm that Luther, or the Baptists, "produced" these abominations -- that they are a legitimate outgrowth of Protestantism? Yet these fanatics were not "impostors," like Rigdon and Smith. The Roman Catholics, by sophistry very much like Prof. Whitsitt's, lay all these excesses at the door of Protestantism....

The Recorder of Jan. 18 has a two column editorial in reply to us, giving just five lines of what we said! ... The writer admits that Sidney Rigdon was "an impostor." That settles the question. It is as sheer an absurdity to hold the teachings of the Campbells responsible for the monstrosities of Mormonism -- a system framed by knaves for the purposes of imposture -- as to hold Jesus and the apostles responsible for the treachery of Judas... Yet this writer in the Recorder says:

But Mormonism differs from Campbellism solely in the more rigid application of this Campbellite principle. It has copied nearly every item of Campbellism, along with this literalistic principle, [and] only makes advances beyond Campbellism where it applies this principle further than the Campbellites were willing to apply it, The rigid application of the literalistic principle of Campbellism fully explains the Mormon doctrine of baptism for the dead, the doctrine of polygamy, the apostlehood and priesthood, the endowment, the plurality of gods, the theocracy, and every other prominent tenet of practice of Mormonism.

But Prof. Whitsitt in his second lecture called these the result of "weird and bizarre" applications which the fundamental principle of Campbellism has received at the hands of the Mormons...

We have given more space to this disgracing affair than it deserves, and shall not trouble our readers with it in the future, unless the controversy takes on some new phase worthy of notice; though we may yet find it necessary to set forth some of the features of Mormonism copied from the Baptists and other sects. We believe the Baptists themselves are largely disgusted with Prof. Whitsitt's course. It is a tribute to the strength of our position that, in place of manly opposition to our real teachings it is found necessary to resort to bugaboo [exertions?] to frighten the people away from us.


Notes: (forthcoming)

The Whitsitt Discovery!
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The following is not only a vigorous expression of the sentiments of President Pendleton, but, as far as we can learn, a fair reflection of the general sentiment in our brotherhood; and as such, we give it place. We take occasion to say that we do not hold the Baptists generally responsible for the course of Prof. Whitsitt and the Western Recorder. As far as we have been able to learn, the most of the leading Baptist journals have declined to sneeze when Prof. Whitsitt sneezed, and even the Religious Herald gives a very faint te-hish-u in response, although loudly blowing the horn for the Professor in advance. We are glad to say this, to the credit of our Bpatist brethren.

From one point of view, it seems that the prejudiced fancies of Prof. Whitsitt do not deserve the attention... But in another light, it seems that the editor of the Christian Standard has done well to expose its spirit and its silliness. Prof. Whitsitt is a professor in a representative theological college of the Baptist Church and as such may be presumed to enjoy the confidence and respect of that good and honest body of Christians. Moreover, his lecture appears to have fallen quite gratefully upon the ears of some Baptist editors, as a discovery marvekous almost as the dishumed plates of the "Mormon Bible."... We call them to consider the low fancies by which it is seriously attempted to defame "Campbellites" as the theological godfathers of Mormonism, and as the propagandists of doctrines leading legitimately and logically to the monstrous and degrading impostures of Joe Smith and Sidney Rigdon. We feel sure that noble men of this great denomination -- lay and clerical -- will be ashamed of the mean device by which this vulgar detraction is sought to be made reputable, and reprove it as it deserves, by a generous contempt for the author. If Professor Whitsitt has taken even tolerable pains to inform himself of the facts in the history of Mormonism, he knows that none did more to denounce and expose it in its very beginning than did these same "Campbellites" -- and that with them it made no headway. If Rigdon's theology had been their theology, why did they by all their prominent teachers so promptly and unanimously denounce and repudiate him?

That Rigdon should incorporate with his imposture some features of the gospel, which, if not recognized by all denominations are nevertheless clearly and in identical words taught in the Scriptures, is not strange, because he did not profess to repudiate Christ...

If Prof. Whitsitt were in the smallest degree capable of writing a correct history of anything, or could understand and apply the principles by which the facts are to be weighed out and interpreted, he would have seen how impossible it is to deduce anything like Mormonism from the "Theology of the Campbellites." The "Campbellites" require a "Thus saith the Lord," the Mormons, a "Thus saith the Prophet, Joe Smith." The "Campbellites" say, "Where the Bible is silent, we should be" -- The Mormons claim a new revelation and swear bu "the Book of Mormon." The "Campbellites" say that the Bible is to be interpreted by "the laws of language applicable to other books." The Mormons interpret it, as once many Baptists did, "mysrically, or through supernatural guidance." Joe Smith and other prophets, by new revelations and divine illuminations, are their guides. The "Campbellites" contend that the days of miracles ceased with the apostles; the Mormons contend that they are revived in their prophets. Generally, it may be said, that in everything that is peculiar and distinctive in Mormonism, they depart in toto from the spirit and principles of the "Campbellites," ...

We can bear the opprobiumbetter than they who cast it at us, but we will not consent to the falsehood nor the heresy that would be involved in its open or tacit acceptance.
                              W. K. P.


Note: It appears that the Rev. Dr. William H. Whitsitt's often blunt language and sometimes trenchant rhetoric got the better of the Disciple divines who attempted to fathom his "discovery" -- that Mormonism arose out of an apostate version of Campbellism. The Disciples had no willingness at all to be blamed for helping Mormonism come into the world, and in their 1882-3 responses to Whitsitt they spent 90% of their words in claiming innocence from that charge. In the other 10% of their collective response they implicitly admit that Rigdon did indeed take a number of distinctive Campbellite teachings and practices with him into Mormonism. But the historical importance of that fact was lost upon Disciple apologists whose main purpose was to distance the early history of their movement from the perceived aberration of Mormonism. It little interested the Disciples of Campbell's day, or those of the 1880s, that where the Book of Mormon agreed with Campbellite theology and discipline it also agreed with the religion preached by Sidney Rigdon -- and where the book differed with "regular" Campbellism is still followed Rigdon in his innovations or relapses back into Baptist tenets. To Whitsitt this realization of the book's theological structure was a notable discovery, worth sharing with the world. But to the Disciples of his day, Whitsitt's "discovery" had no practical use and served only to make Campbellism look bad. Eventually a few Disciple reverends did accept most of what Whitsitt had to say, but they gave him no credit for inspiring their own assertions of a Rigdonite perversion of their religion having given rise to the Latter Day Saint movement. Anti-Mormon crusaders like Clark Braden and Robert B. Neal learned to overlook the Christian Standard's vilification of Whitsitt and then to simply drop that Baptist theologian's name from their own later repetitions of the "discovery" he first championed.

LATTER  DAY  SAINTS.
________

Open Sessions in the Ancient Mormon Temple at Kirtland.
________

A  VERY  SIGNIFICANT  OUTPOURING
________

Of patriarchs in the Reorganized Church of Jesus Christ --
Addresses by President Joseph Smith, Jr., and Others.

Special to The Cleveland Herald.

Kirtland, April 6. -- The flood-gates were lifted this morning, and the deluge of praise and thanksgiving, of reminiscence and story that for ten days is to envelope Kirtland came down in full force... Of course the event of most signal import will be the memory of Joseph Smith. The stately mansion once occupied by him stands just below the Temple on the side of the hill, and to the thousands who have hitherto journeyed here, has been almost as much an object of curiosity as has the temple itself....

Opponents of Mormonism, from investigations made soon after the "Book of Mormon" appeared, claim to have proven the fact that the real author of the book was Solomon Spaulding, who was born at Ashford, Conn., in 1761. During his residence in Conneaut, O., in 1810-12, he wrote a romance to account for the peopling of America by deriving the Indians from the Hebrews in accordance with a notion then prevailing in some parts of the country that the American Indian was descended from the lost tribes of Israel. In 1813 this work was announced as forthcoming, and as containing a translation of the "Book of Mormons." Spaulding entitled his work, "Manuscript Found," and intended to publish by way of preface a fictitious account of its discovery in a cave in Ohio. His widow published a statement in the Boston Journal of May 18th, 1839, a yellow but treasured copy of which was shown me, declaring that in 1812 he placed his manuscript in a printing office at Pittsburgh, with which Sidney Rigdon was connected. Rigdon, she says, copied the manuscript and his possession of a copy was well known. Mr. Spaulding soon after died. His widow preserved the manuscript which was afterwards sent to a public meeting at Conneaut to be compared with the "Book of Mormon."...

Smith and Rigdon seem at first to have had somewhat vague and confused ideas of the church they were about to establish. Both were inclined to teach millenarianism, which at that time was beginning to attract attention in Western new York. They at last settled into the doctrine that the millennium was close at hand, that the Indians were to be converted and that America was to be the final gathering place of the saints who were to assemble at New Zion or New Jerusalem, somewhere in the interior of the continent. With the "Book of Mormon" as their text and authority they began to teach the new gospel....

It was in January, 1831, that Joseph Smith, directed, as he said, by revelation, led the whole body of believers to this place which was to be the seat of the New Jerusalem. Converts were quite rapidly made, but Smith and Rigdon, desiring a wider field for the growth of the church travelled westward and found it in Missouri. They came back to Kirtland, and decided to stay here five years. They set up a mill and a store and established a bank without a charter. The neighboring country was flooded with notes of a somewhat questionable value. Smith was president and Rigdon cashier. On account of the prejudice existing against them (Smith and Rigdon) they were dragged from their beds by a mob on the night of March 22d, [sic] 1832, and tarred and feathered....


Note: Like many other newspaper reports on early Mormon history, published diring the mid-1800s, the above article obviously relied too heavily on the problematic New American Cyclopedia of 1861.

MORMONS  IN  CONFERENCE.
______

Nearly Every State in the Union Represented by Delegates at Kirtland.

KIRTLAND, O., April 9. -- The great Mormon Conference is being held here. Nearly every State in the Union is represented by delegates, and England, Scotland and Wales by letter. William Smith, brother of the founder, one of the original twelve apostles, and the oldest Mormon now living is here.

The reports from the different missionary fields have been submitted. They show that nearly four hundred converts were made in the United States and Canada during the past year. The officials are much pleased. They say that opposition and persecution are things of the past. The missionary delegates will ask for help in the shape of men ordained by the Church. They claim that there never was a more auspicious time in the history of Mormonism than the present, and that lack of ministers alone prevents great accessions to the Church. They assert that men and women are becoming intensely interested in the subject. Social ostracism, which exists in some localities, is fast wearing off.

Joseph Smith preached last Sunday and hundreds came to hear him. A memorial will be presented to Congress, expressing the earnest desire of these Mormons that it use every possible means to crush out polygamy in Congress. It is understood that ostensibly the gathering is for the interchange and exposition of Mormon doctrine and the more perfect organization of the Church. The chief motive is the establishment of a Mormon college at Kirtland.


Notes: (forthcoming)

Death  of  C. J. Ryder.

A sad accident occurred in the Cuyahoga River, near Mud Mills, in Mantua, about 10 o'clock yesterday. Charles J. [sic - H.] Ryder and his brother Eddie were drowned while washing sheep. The latter, a lad of about fourteen, getting beyond his depth, his brother tried to save him, and both were lost. C. J. Ryder was well known. He was the son of Hartwell Ryder, a prominent citizen of Mantua, and was one of the trustees of Hiram College. He leaves a wife and two children.

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TWO  MEN  DROWNED.

In the Cuyahoga River Near Garrettsville -- A Sad Event.

Special to The Cleveland Herald.

GARRETTSVILLE, June 19. -- Soon after noon to-day the startling report reached this place that Charley Ryder and his brother Eddie were drowned in the Cuyahoga River, at Mud Mills. A great black cloud lay to the westward, and the lightning and thunder all combined to give assurance that a great storm was just at hand, yet hald a score of carriages were quickly on the road to Mud Mills, five miles away to the northwest, on the old Cleveland Warren State road. The wind blew furiously and the rain fell in torrents, but your correspondent, with the others, pushed on to the fatal spot. Just before the mills were reached the party were told that the bodies were found. They were stretched upon the green grass, surrounded by a great company of men who had recovered them. These are the facts: Hartwell Ryder, his two sons, Charles H. and Eddie, the former a man of twenty-five or thirty years, married and leaving two children, the latter a young man about sixteen years of age, and their hired man went to the river to wash sheep. At nearly 11 o'clock the sheep were washed, and Eddie thought he would swim out into the river. This is an old resort for sheep-washing. It is just below the old dam at what has been familairly known for three-quarters of a century as "Mud Mills." The water pouring over the dam has dug away the earth to a great depth. The rapid current of the river, owing to obstructions in the old dam, is pretty well to the north side of the river, so that there was quite a surface of comparatively still water on the south side, where they were. When Eddie had reached out to where the water wasabout ten feet deep, his brother saw that he was in trouble, and started to rescue him, and he inturn became involved. The father then went into the river and reached a pole, but they did not get it. They sank, and there remained until about 3 o'clock, P.M., when their bodies were recovered.


Note 1: See also "Death of Charles H. and Eddie Ryder by Drowning" in the Garrettsville Journal of June 21, 1883.

Note 2: Susan Easton Black ascribes Mr. Ryder's historical writings to as early a period as 1846. Charles H. Ryder (1853-1883) was the grandson of Symonds Ryder of Hiram. His writings on Hiram, Portage Co., etc. (preserved at Hiram College and at the Portage Co. Historical Society) are typically mis-dated.

Note 3: Charles H. Ryder's 1874 history, "Early Settlement of Hiram" contains very little on the local Mormons -- an oversight that Charles compensated for three years later in his 1877 article, "A Hill of Zion," which parallels the text of his father's five-page manuscript in the Archives of Hiram College, entitled "Short History of the Foundation of the Mormon Church, Based on Personal Memories and Facts Collected by Hartwell Ryder..." (one version of which is on file in box 247 of the H. Michael Marquardt Papers, at the University of Utah's Marriott Library). For a similar manuscript history in the Hiram College Archives, see James Abram Garfield's 1934, 38-page document, "An Episode in the Thirties," preserved in the (Mildred Bennett Memorial Collection, box 3-c1, fd. 3).

WESTERN  RESERVE.

A Book on Pioneer Life and Early Settlers in Northern Ohio.
Which Calls Out Some Interesting Reminiscences of James A. Briggs.

Special Correspondence to the Leader.

                                69 Columbia Heights, Brooklyn, January 19th

I am indebted to my old friend, Mr. Harvey Rice, of your city, for a copy of his book, "Pioneers of The Western Reserve," published by Lee & Shepard, Boston, Charles E. Dillingham, New York....

Mr. Rice refers to Joe Smith and Sidney Rigdon and the Temple the Mormons built at [Kir]tland. Rigdon was a man of very much intellect. He was a natural orator, had fine command of words, and was a very impressive speaker. He was once a Baptist minister. In the winter of 1833-'34 several gentlemen in Willoughby, Painesville, and Mentor formed themselves into a committee to inquire into the origin of the Mormon Bible. Of the members of the committee in Willoughby were Judge Allen, Dr. and Samuel Wilson, Jonathon Lapham, and myself. The committee held several meetings at the house of Mr. Corning, in Mentor. The place is now owned by Mr. Garfield.

They employed a man by the name of Hul[r]but, who was once a Mormon, to help in the investigation. He went to Pittsburgh and found a printer there for the manuscript of the book written by the Rev. Solomon Spalding, "The Manuscript Found."

We compared it with the Mormon Bible, and the names and language and style of the Bible were so like the manuscript that all were convinced that the "Mormon Bible" was made out of this manuscript of Spalding. A number of letters were received from those who had known Mr. Spalding, and from all the facts obtained tended to convince the committee that Sidney Rigdon, when he lived in Pittsburgh, copied "The Manuscript Found" and from it made the Mormon Bible.

In the winter of 1833-34, Joe Smith made an assault upon Hul[r]but, and was arrested on a warrant, and the trial was in the old Methodist Church, on the southeast corner of the square in Painesville. It lasted for three days. Judge Bissell was the attorney for Joe Smith, and I was employed by Hulbut, having been admitted to the bar in October, 1833.

If there had been reporters in those days the verbatim report of that trial for assault and battery would be a curiosity. I said to Judge Bissell: Now let us have an account of the finding of the gold plates of the Mormon Bible. The finding has nothing to do with the case, but let me ask Smith all about it. The Judge interposed an objection to the question, but withdrew it, and he got out the whole history from Smith under oath. He testified that when he dug into the earth, and reached the plates “that he was kicked out of the hole he had dug and lifted into the air by some "unseen power." The whole trial was exceedingly rich, and the old church was crowded with delighted spectators. In my speech I paid my respects to one of the leaders of the Kirtland Mormons in such a manner that he said, "if it was not for his religion he would whip that young lawyer Briggs" Perhaps I am the only one that ever escaped a flogging on account of a man being a Mormon....

This volume has called up and mentions the names of very many whom I have known in the fifty years now gone, and bring to mind many incidents of pioneer life that I would like to record. But I must close, with thanks again to my good old friend, he classmate of President Hopkins and David Dudley Field, on Williams College, Mr. Rice, for his very interesting volume. It should be read by all people of “the Western Reserve. -- It will teach them lessons hey ought to know, and ever to remember.   Yours truly,
                        JAMES A. BRIGGS.


Note 1: This article contains the first known public mention by James A. Briggs of his 1833-34 dealings with D. P. Hurlbut, since a Briggs letter on the same subject was published in the Sept., 1881 issue of the International Review. In the meanwhile Briggs had attempted to correspond with Hurlbut (then living in Sandusky Co., Ohio) but received no answer from the man.

Note 2: Although he tells of President Garfield's ownership of the "Lawnsdale," the old Warren Corning house in Mentor, Briggs neglects to mention the fact that Garfield had been assassinated in 1881. Harvey Rice's 1883 book, "Pioneers of The Western Reserve, was apparently published late that year. Briggs probably finished reading his copy around the beginning of 1884 and sent off his comments to the Leader on Jan. 19, 1884. The exact date of Briggs' letter and the exact date of its publication in the newspaper remain unconfirmed. The above clipping is taken from volume two (page 128) of the James A. Briggs Scrapbooks (MS 882) in the Western Reserve Historical Society at Cleveland.    

THE  BOOK  OF  MORMON.
________

ITS  ORIGIN  UNDER  DEBATE
________

By a Mormon Elder and a Disciple Minister --
Interviews with the Disputants.

Kirtland, O., Feb. 13. -- (Special.) -- An elder of the Mormon Church and a Disciple minister stood before a small audience in the Town Hall last evening and inaugurated a sixteen days' battle of words on the question of the authenticity of the Book of Mormon. Kirtland is famous as one of the original stamping grounds of Mormonism. Here stands the famous Mormon Temple, and here Rigdon and Joe Smith and Brigham Young and Martin Harris and Oliver Cowdery, Momon apostles, taught Mormon religion and pretended to perform Divine miracles. Kirtland was then a hot bed of Mormonism, and for that reason the distinguished disputants selected this place for their debate. It is intended before the discussion closes to hold the sessions in the old temple, but the opening meeting was in the midst of a fearful storm and attended by few people.

THE  MORMON  ARGUMENTS.

Elder E. L. Kelly, who defends the Book of Mormon, is a lawyer of Glenwood, Ia., but for the last two years has been giving his time and attention to the study of the doctrines of his church. He is also a traveling Latter Day Saint minister, and a counsellor of the bishopric of the church. "The line of my argument," said he, "on the first proposition will be to prove that the teachings of the Book of Mormon do not differ from those of the New Testament. My argument shall be to inquire into the book and prove its inspired authenticity. One line of my argument will be the citations from scientific authors with regard to archaeological discoveries on the American continent since the time of the publication of the book, and which the book specifically points out and treats." In opening his argument last night on the question of this inspired authorship, he said to his auditors:

"The question you ought to be able to answer, as you are to pass upon it from day to day and pass upon the society that believes that that work is a work of Divine origin and contains teachings calculated to elevate the human family, and to make them better here and better hereafter. It contains as high teachings as may be found upon the globe in any age, Now this book," he continued slowly, "claims to be a record of the people people who at one time inhabited this continent; the record of a people almost wholly in the pales of the past; a record also that, together with a history of that people, claims to contain certain facts that were revealed to them with reference to the will of Heaven, similar to the old and new Testament that was delivered to the people on the Eastern Continent. It has been said that the Book has been changed since the original publication. This I deny. I will show you that there has been no political change since that book was published. The only change claimed for it is on the title page. The first copy read 'Joseph Smith, author and proprietor;' whereas, in copies afterward, it read that he was simply the translator." Elder Kelly is a slight built man and wears a full beard. He is a forcible but not eloquent speaker, and understands the rules of logic. He frequently informs his auditors that he will prove beyond a doubt that he is on the right side.

THE  ANTI-MORMON.

But in Rev. Clark Braden, Elder Kelly finds an able and persistent debator, a man who has debated from his cradle. Professor Braden is a minister of the Disciple Church, was born in Gustavus, Trumbull county, Ohio, and lived, taught school and preached on the Western Reserve until he was thirty. He taught mathematics at Hiram, was associated with Garfield and was a schoolmate of Superintendent Hinsdale. J.H. Rhodes, Andrew J. Marvin and other Clevelanders. Professor Braden has written several works, one of which is a criticism of Darwinism and the other unmasks the character of R. G. Ingersoll. For two years he lectured against infidelity in Texas and other States. He is a resident of Galva, Ill. In appearance he is rather striking. Short and rather clumsy, his immense head sets on a very short neck, and is covered with a profusion of black hair parted in the middle and thrown back in two rolls. He is a natural debator and is a strong antagonist on religious questions. I asked him to outline his argument.

SHOWING  UP  THE  BOOK.

"I shall claim," he replied, "first, that revelation was perfected in the New Testament, was completed in a law of universally applicable truths and principles that humanity will never outgrow, and no new revelation is needed. Second, that the Bible teaches that all revelation and supernatural power ceased with the work of the Apostles. Then," said he, "I will show that the 'Book of Mormon' had a human origin, and I shall trace its human origin completely; I will show that the historical part was written by Solomon Spaulding, in Conneaut. This manuscript was stolen by Sidney Rigdon and rewritten by him, the religious portion being concocted and inserted by Rigdon himself. The he used Joseph Smith, Jr., with his "peep stone," to give it to the world as a religious revelation."...

JOE  SMITH,  JR.

"Then be sure I will show the character of Joe Smith and the otehr founders of the system, and the errors, fanaticisms and extravagances that have been exhibited in its career, and the fruits of the system in its fanaticism and crimes. Why, I just returned from the birthplace of Mormonism, and interviewed many of Joe Smith's acquaintances and neighbors. Dr. John Stafford told me that Joe used to read Tom Paine's writings a great deal and talk their sentiments. He read the Koran and was a great admirer of Mahomet and his pretended revelations. He defended polygamy, and contended that the Bible taught it, and that it was right. He did this before he left New York for Ohio. The character of Smith was as low as any of the witnesses in Howe's History of Mormonism describe it to be."

In explanation of their choosing Kirtland Professor Braden said he was invited by Mr. Kelly in November last to meet him in Wilber, Neb., in public debate. The debate was reported for publication. Mr. Kelly objected to the report made by the reporter, and invited Mr. Braden to come to Cleveland, Kirtland, Mentor, Painesville, Conneaut or Palmyra, and repeat the debate, concluding the invitation by saying they could use the Temple in Kirtland, believing that this fact would be of benefit when I publish a book including this discussion as I intend doing."   H. H. B.


Notes: (forthcoming)

THE  BOOK  OF  MORMONS.
________

Continuation of the Discussion at Kirtland.

Kirtland, O., Feb. 15. -- (Special.) -- A change in the weather and better roads brought out a large audience last night. Some were in the audience from Cleveland. The discussion commenced promptly at the appointed hour, Mr. Kelley making the introductory speech....

Rev. Mr. Braden replied... followed by quotations showing what different parties in various places said and talked about, which, when put together, the speaker claimed, would show that Sidney Rigdon was the author of the Book of Mormon; that he (Rigdon) stole one manuscript and Smith stole two of the same kind from one Spaulding, and they together got up the Book of Mormon...


Notes: (forthcoming)

THE  BOOK  OF  MORMON.
________

Continuation of the Discussion at Kirtland.

Kirtland, O., Feb. 16. -- (Special.) -- The audience and disputants were present on tme last evening, and the discussion opened under favorable circumstances, with a large crowd in attendance. Mr. Kelley introduced a legal argument to show that he had made out a prima facie case, and that his opponent had not attempted to break the chain of evdience, but had gone off to endeavor to prove an alibi under the claim of the Spaulding statements, that by doing so the negative conceded that the positions of the affirmative were invulnerable, and upon that hypothesis he would notice that Spaulding story itself, which he denounced as entirely false. ["]It never made its appearance in any shape until years after the publication of the Book of Mormon."

The speaker proceeded with his legal argument... He then asked that two of the witnesses cited, Mr. Rudolph of Mentor, and Mr. E. D. Howe of Painesville, the last being the author of "Mormonism Unveiled," be brought and put upon the stand for examination, and if they knew anything, let the world have the benefit of it. "I have myself," said he, "held conversations with both of them on the subject, and state without fear of contradiction that neither of them know a single fact to support the assertions made by the negative."

Mr. Braden, of the negative, seemed to be in good health, and led off in a brilliant manner in the presentation of statements to sustain the Spaulding claim, alleging that Sidney Rigdon stole a copy of Spaulding's manuscript while in Pittsburgh, and that Joseph Smith stole two others from a trunk in Pennsylvania; that Smith stole a peepstone in the shape of a baby's foot, from one of his neighbors, which was the means of bringing about the interpretation: that [Martin] Harris' wife burnt the first manuscript that was translated, and that Sidney Rigdon was sent for to reproduce it.... He cited some statements of Alexander Campbell, Adamson Bentley and D. Atwater, claiming that Sidney Rigdon said two years before the Book of Mormon appeared, that there would be a "most wonderful book published some day," that Sidney Rigdon left the association in 1830, because he was jealous of Campbell, Scott and Bently....


Notes: (forthcoming)

DISCUSSING  MORMONISM.
________

Discrepancies in the Book of Mormon Forcibly Illustrated.

Kirtland, O., Feb. 17. -- (Special Correspondence.) -- There was a large attendance at the discussions last evening, which were held in the Temple... The Rev. Mr.Kelley led in the debate, taking the ground that men's lives and actions are not just rules by which to test the truth or falsity of a system of any kind, or the merited claims of any church.... "I have uniformly read the statements of themselves when referring to what others have said, but my opponent meets this with assertions only. He bases everything upon the Spaulding romance as to the origin of the Book of Mormon, but I will drive him from that position..."

Rev. Mr. Braden replied: Rigdon was a chum with Lambdin in Pittsburgh, Pa., and stole the Spaulding manuscript from Patterson's office. Hulbert [sic] received the Roman manuscript from Mrs. Davison, Spalding's widow, but not the Manuscript Found. The Roman manuscript contained forty or fifty pages. It was noticed that about two years before the publication of the Book of Mormon that Rigdon was absent from home frequently. No one knew where he was. He was seen at Palmyra, N.Y....

The meeting then adjourned to meet in the town hall on Monday evening next.


Notes: (forthcoming)

LATTER  DAY  SAINTS.
________

Discrepancies in the Book of Mormon Forcibly Illustrated.

Kirtland, O., Feb. 19. -- (Special Correspondence.) -- The discussion grows more interesting and exciting as the disputants advance along the line of argument. There was a large attendance last evening, notwithstanding the muddy roads and the dark nights. It proved one of the most interesting sessions that has been held.

Mr. Kelley, for the affirmative, led off by continuing the comparison of E. D. Howe's extracts as published in "Momonism Unveiled," with the record from which the statements claim to have been taken, in order to show that the text had been garbled in every case....

He then went on to show that the statements in Howe's book, which was relied upon as evdience to support the claims of Spaulding, was not evidence at all. They do not even pretend to be affidavits....

He... attempted to prove that the "manuscript found" was put into the hands of Mrs. Matilda Davidson, Solomon Spaulding's widow, in 1816, citing her testimony as found in Charles Mackey's History of the Latter Day Saints, published at London in 1851, which contained the statement that one Dr. P. Hulbert came to her house and procured the "manuscript found" with the view of getting it published, and that an agreement was made to that effect. Hulbert took the manuscript away, but did not publish it, as it "did not read as he expected;" and that he never returned it. It was destroyed. It contained about forty of fifty pages of manuscript.

Rev. Mr. Braden replied by continuing the claims of the Spaulding manuscript to be the basis from which the Book of Mormon was made. That it was remodled by Smith and Rigdon. He then went on to read passages from the Book of Mormon, claiming that they were introduced by Sidney Rigdon into the book; that Sidney's idea of the resurrection was the same as found in the Book of Mormon, when he belonged to the Disciples, that Sidney never did anything by halves; when he mounted Ahasuerus' horse he out-did everybody else; that God's inspiration on this continent, according to Nephi (otherwise Sidney), was far ahead of anything that occurred on the Eastern Contenent; that the Bible said their were three hours of darkness at the time of the crucifixionm but Sidney outstripped all of this and had it three days over in America. That Doubting Thomas put his fingers in the prints if the nails that pierced the Savior, but this was not large enough for Sidney; for he had the Savior appear over on this continent and stand in the midst of the multitude, and the whole multitude thrust their fingers in the prints of the nails -- thiusands of them in a few minutes. This, the speaker said, was worse than Grant shaking hands with the thousands of Americans....

"The Book of Mormon has Sidney's formula for baptism: 'Having authority, I baptise,' etc...." here time was called and the discussion was adjourned until Tuesday evening, at 7 o'clock.


Notes: (forthcoming)

THE  MORMON  DISCUSSION.
________

Joe Smith's Bible Vigorously Attacked and as Valiantly Defended.

Kirtland, O., Feb. 20. -- (Special Correspondence.) -- The inclement weather thinned out the audience last evening so that there was not more than two-thirds the usual number in attendance at the discussion. Elder Kelley continued his affirmative argument and answered the negative's objections to the Book of Mormon, being the stick of Ephraim...

The Rev. Mr. Braden then went on to maintain that the knowledge of steel was not known to the Israelites, neither the writing or engraving on metals; that they wrote upon parchment; that many things found in the Book of Mormon were plagiarisms from the Bible; that it had a great many of Rigdon's revival phrases in it, such as he used when he was among the Disciples. he again repeated that Rigdon stole the Spaulding manuscript at Pittsburgh in 1816, while he was learning the tannery trade -- stole it out of Patterson's office. He then went on to state that the account of the great battle between the Jaredites over in York State was the most astounding event that ever occurred. All of the people were gathered from north to south, from east to west, from all over the land -- men, women and children -- all were armed with bows and slings -- men and women and babes (what a fight those babies must have made); they met and "fought and fought, and fit and fit and fit till they came out like the Kilkenny cats,"all destroyed -- not one left. Afterwards another great nation gathered at the same place, and they "fit and fit and fit" until they were all destroyed. This all took place in York State, so Joe Smith could find their records and translate them.

Here the speaker repeated the account of the tight canoes with a hole in the top and a hole in the bottom. That when the water came in on them while in the canoe they were to stop the hole; "that is, stop the hole in the water." It reminded him of the story that birds build on the side of a rock in a certain place until the hole stands out thirty feet over the water. He criticised the prophecies relating to Christ found in the Book of Mormon having been given before the Savior's time, stating that they were the work of Rigdon, taken from the New Testament and introduced into the Book of Mormon, and repeated the enigma of finding the ox in a wild state on the continent when the people first made their appearance.

The negative asked for an extention of time of two evenings in order that he might get in his evidence. This was granted and the discussion was adjourned until 7 p.m. to-morrow.


Notes: (forthcoming)

THE  KIRTLAND  CONTROVERSY.
________

The Origin of the Book of Mormon Still Under Discussion.

Kirtland, O., Feb. 21. -- (Special Correspondence.) -- A large audience greeted the discussers at the town hall last evening. Mr. Kelley went on to answer the objections urged by the negative the previous evening against the Book of Mormon.... He said that Mrs. Spaulding gave D.P. Hurlburt the "Manuscript Found," consisting of forty or fifty pages, and he gave it to E.D. Howe. It was burnt while in Howe's possession,and no part of it was ever published. This was the "Manuscript Found" -- found in a cave.

Rev. Braden took the stand and stated that Mrs. Davidson did not give Hulbert the "Manuscript Found," but gave him and order to get it out of a trunk. Patterson, the printer, says that he knew but little about what was going on in the office. His statement that there was no such manuscript about the office amounted to nothing. How could a star be seen in the in the day time, as claimed by the Book of Mormon?...

Spaulding has been overestimated. He was a monomaniac and not learned. His idiosyncracies gave him the cognomen of "Old Come to Pass." Rigdon was illiterate. He had a high, spread-eagle style about him, but he was not learned. The prosey part of the Book of Mormon was Spaulding's; the blunders, the blacksmiths, were [Cowdery's]; the fanaticism, was Harris'; the religious part, Rigdon's; the stupid and ignorant part, Smith's. It was gotten up by this "gang" for speculation and to make money. The word immerse" in it was known previous to Christ...

After some excited discussion between Messrs. Braden and Kelley, in which an old man in the audience joined, the meeting was closed for the evening.


Note: See the 1884 publication of this debate, p. 202f.

PLURAL  WIVES.
________

CONDEMNED  BY  THE  MORMON  BOOK.
________

Continuation of the Interesting Discussion
Between Elder Kelly and Rev. Braden.

Kirtland, O., Feb. 15. -- (Special.) -- The discussion of the question, "Is the Book of Mormon of Divine Origin, and its Teachings Entitled to the Belief and Respect of all people?" after ten evenings' sessions, of two hours each, has come to a close, as per announcement.

At the final discussion Elder E. L. Kelly, the affirmative, went on to prove that Palestine was being turned from its sterility to a fruitful land... Mr. Kelly here took up the statements offered by the negative to prove the Spaulding claim, and argued that the entire list, except Reverends Alex. Campbell and Zebulon Rudolph, had been picked from Howe's History of Mormonism and that he had already shown that that work contained at least 500 garbled extracts and perverted readings of the Book of Mormon, and if the author would change the reading in the book in order to make a case against it, no dependence could be put in the purported statements of witnesses it contained, and especially since the author of that work burned the Spaulding manuscript, which he had in his hands, and then the originals of the statements and affidavits of witnesses, as soon as his book was in print. That the original manuscript of Spaulding (that was, the Manuscript Found), was in Howe's hands and he deliberately burned it lest it destroy his story. Ten words of the manuscript, if in Spaulding's handwriting, would have been sufficient to have maintained their story, if true, and yet it is destroyed and the statements published of what was in it, and this proves that what was in the statements resembling the language of the Book of Mormon was taken from it, for it had up to this time been published four years. This agrees with the private letter of Howe & Hurlburt to Mrs. (Davidson) Spaulding, "that the (MS) did not read like we thought it did, and we did not use it."...

This ended the discussion of the first proposition. The discussion of the second question is to commence on Monday... The Rev. Mr. Braden lectured in the Baptist church in the afternoon on the subject, "What Christianity has done for the world."


Note: See the 1884 publication of this debate, p. 207f.

THE  MORMON  BIBLE.
________

How It Came to be Written and Something
About the Man Who Wrote It.
________

Joe Smith the Prophet and His Alleged
Discovery of the Golden Plates.

PLAIN DEALER Special Correspondence.

WASHINGTON, D. C., Oct. 18. -- So long as men exist upon the earth and are possessed of curiosity, wonder and speculation will not cease in regard to the remarkable mounds that exist in the Ohio and Mississippi valleys. They are called Indian mounds in common parlance, and many ingenious theories have prevailed in regard to the mound builders and their work. It is pretty generally believed that they are very ancient and that they belong to a race now extinct and that that extinct race was much more civilized than the American Indians when they were found by the discoverers of this country.

Among the early settlers of the Western Reserve was Solomon Spalding of Conneaut, O. Spalding was a dreamer. He had taken degrees at Bowdoin [sic] college. He had studied as a minister, but had become skeptical. Finally he came west, to grow up with the new country. The mounds in the vicinity of Conneat of course attracted his attention and his imagination was naturally kindled to a remarkable degree. He had left many debts behind in the east and had contracted others in the new country. He would write a novel which would pretend to solve the mystery of the mounds and, pay his debts at the same time. Being a loquacious gentleman, Spalding talked much of his proposed book and his enthusiasm kindled some hope in his creditors.

Spalding's book in short was called "The Manuscript Found." It was alleged by the author that he had been digging in the mound and had discoverod a wonderful document which by means of a key he had been able to translate. The manuscript told of the wanderings of the ten lost tribes of Israel who are mentioned in the Bible. These tribes, after wandering across Asia, at length reached Behring Straits and crossed to America and peopled it. The book was intended simply as a novel. It was tedious in construction and written in a labored style in which the old form of composition was imitated; and "it came to pass," and other Biblical forms were employed. Spalding went with high hopes to Pittsburg, where his MS. was given into the hands of a book printer, who soon after failed. Spalding in a short time died. Sidney Rigdon, an ambitious Disciple preacher who had not for some time been pleased with the honors he received in the new denomination, was an intimate friend of the insolvent book printer and had access to his documents. The novel of Spalding created in Rigdon the notion of forming a new sect with this curious book as a revelation. He accordingly hunted out the ignorant astrologer Joe Smith and utilizing him as a prophet incorporated a degree of religion into the manuscript novel and brought it out as a new Bible. It would scarcely seem possible that so silly a fabrication could cut so much figure in the world as the Mormon Bible has done, but such is the fact.

Rigdon did not get to the head of the new sect. The ignorant prophet Smith was almost deified by the new converts, while Rigdon, the brain of the movement, who pulled the string that made the puppet jump, was neglected. Rigdon saw when too late his fatal mistake. He should have combined in himself both the prophet and the priest of the new dispensation. When Joe Smith met a violent death Rigdon made a last effort to get to the head, but the people clamored for another ignoramus to worship and the Vermont carpenter, Brigham Young, was chosen to succeed the prophet.

Rigdon returned to his quiet Pennsylvania home in disgust. He passed the closing years of his life as an atheist in belief. He used frequently to say that could he have twenty-five years more of youthful life he could overturn all religions.

I have written the above largely by way of preface to the announcement that Professor Campbell of Montreal has just propounded another theory of the origin of the mounds. He claims they are not the work of the Indians. In this he advances no new theory. But in what follows he is at least entitled to the credit of originality. He holds that the mounds are the work of the Hittites of the holy scriptures, and, mind you, the professor is not fooling. He is writing no novel. He claims that these Hittites emigrated from China to America, and that the American Indians are the lineal descendants of these people.... About the only thing that the ordinary man of science has been able to do is to say that some race of men made the mounds, and whether they were made by the lost tribes as the dreamer Spalding playfully suggested and the Mormons honestly believe, or they are the production of the Hittites, does not matter to the everyday individual of today.


Notes: (forthcoming)

DEATH  OF  EBER  D.  HOWE.
——
The Former Editor of the Cleveland Herald
Dies at His Home in Painesville,

Plain Dealer Special.
Painesville, O., Nov. 11. -- Eber D. Howe, aged 87 years, a pioneer printer and publisher, died at his home on Bank street at about 9 o'clock last night. Deceased was born at Clifton Park, Saratoga county, N.Y., June 9, 1798, and was a soldier in the war of 1812, and after a lapse of sixty years was placed upon the pension roll of survivors. At the close of that war he struck the then small town of Buffalo with 2 shillings in his pocket and commenced his apprenticeship in the office of the Buffalo Gazette. In March, 1817, he was employed on the Chautauqua Gazette, where Fedonia now stands, and afterward assisted in the publication of the Erie Gazette, setting most of the type for the initial number.He afterward journeyed to Cleveland on horseback, his earthly possessions consisting of his horse, valise and $25 in cash. His last night on the road was spent in an inn kept by Daniel Olds, four miles east of Painesville, which then contained but a few houses and was called by some "the openings."

He arrived in the village of Cleveland -- which then contained about 200 inhabitants -- the same evening.There were then three warehouses on the river and on Superior street three hotels -- one kept by Noble H. Merwin, on the south side, near the foot of the street; one where the Forest City house now stands, kept by Dr. Don McIntosh and the other kept by Captain Philo Taylor, on the north side, between Bank and Seneca streets. The merchants were Orlando Cutter, foot of Superior street; Nathan Perry, in a small wooden building a few rods east of Water street; Irad Kelley, head of Bank street, and S. S. Dudley, a little further up. In a one-story 8x10 building, near the corner of what is now Seneca street, he found the office of the Cleveland Register, published by Andrew Loyan.

In June following, Mr.Howe determined upon publishing a paper to be called the Cleveland Herald, but an empty pocketbook caused some delay. His friend Wiles of the Eroe Gazette finally agreed to remove his press and type to Cleveland, and on the 19th of October, 1819, the first number of the Cleveland Herald appeared, without a single subscriber. Two years later Mr. Howe severed his connection with the paper, and his partner, Ziba Wiles, continued its publication.

In the spring of 1822 Mr. Howe established the Painesville Telegraph, which is still published.After successfully conducting the Telegraph for many long years he retired from active life and has since been a resident of this place. Deceased was possessed of a high degree of intelligence, was a good citizen and an honorable, upright man. In his death the pioneer printer and publisher of the Western Reserve has passed away.


Note: See also Howe's 1878 autobiography and H. T. Upton's brief sketch of Howe's life on page 966 in Vol 2 of her 1910 History of the Western Reserve.

SPAULDING'S  STORY.

The Book of Mormon Founded Upon the Writings of the Old Conneaut Preacher.
________
President Fairchild, of Oberlin College, Reads a Very Interesting Paper on the Subject.
________
The Cleveland Congregational Club Hold Their Annual Meeting -- Election of Officers.
________

The Congregational Club of Cleveland and vicinity held their annual meeting last evening at the rooms of the Y. M. C. A., which have been secured as a general headquarters for Congregationalism in this locality...

President J. H. Fairchild, of Oberlin opened the first discussion of the evening on "The Spaulding Manuscript and the Book of Mormon." He said: "The accepted theory of the origin of the 'Book of Mormon' is that it was based upon a manuscript written by Solomon Spaulding, purporting to set forth the origin and civilization of the American Indians, and to account for the ancient mounds, earthworks, and other remains of the early inhabitants, which are scattered over the land. The first publication of this idea seems to have been made by the late E. D. Howe, of Painesville, O., in a volume written, printed, and published by him at Painesville in 1834, entitled 'Mormonism Unvailed.' He seems to have been the first to gather evidence upon the subject.

FROM  THE  ORIGINAL  SOURCES,

and most that have written on the subject have depended essentially upon the material furnished by him. The theory has become traditional, and has found its way into all the anti-Mormon literature, and into the general cyclopaedias. Professor George P. Fisher, in his book on general history, just published, adopts the theory. The question is intrinsically of slight importance, whether or not the Book of Mormon is based upon a manuscript of Spaulding's. It required only a very moderate degree of literary ability and investigation to produce the book; and several of the original leaders of the fanaticism must have been adequate to the work. It is perhaps impossible, at this day, to prove or disprove the Spaulding theory.

"The unquestionable facts in the case are as follows: Solomon Spaulding was born in Connecticut in 1761, graduated at Dartmouth College in 1785, was ordained to the ministry, preached in New England a few years, taught an academy in Cherry Valley, N. Y., for a time, or undertook there mercantile business and failed, and in 1809 removed to New Salem, now Conneaut, in Ohio, where, in company with one Henry Lake, he established an iron foundry. His business not prospering, he removed to Pittsburg or its vicinity in 1812, and a year or two later to Amity, Pa., where he died in 1816, at the age of fifty-five years. He had a literary tendency, and while living at Conneaut he entertained himself with writing a story which purported to be an account of the original inhabitants of the country, their habits, customs, and civilization, their migrations and their conflicts. From time to time, as his work went on, he would call in his neighbors and read to them portions of his manuscript, so that they became familiar with his undertaking. He talked with some of them about publishing his book, in the hope of retrieving his fortune financially, and this appears to have been his purpose when he went to Pittsburg. There is evidence that he conferred with a printer there by the name of Patterson in reference to the publication, but the book never appeared. In 1830-32, twenty years after Spaulding left Conneaut, Mormon preachers appeared in considerable numbers in Northern Ohio, and aroused much attention in the neighborhood of Conneaut. When the Mormon Bible was read on one occasion persons were present who had heard the Spaulding manuscript, and it is said were struck with the resemblance between the two. Thus the opinion arose and was propagated from that point and time that the Mormon Bible was

WRITTEN  BY  SOLOMON  SPAULDING.

It was the proper place for the theory to be tested, and the fact that it obtained a foothold there affords a presumption in favor of the idea, and the testimony of parties on the ground, if fully trustworthy, establishes the fact beyond question. These testimonies were gathered in 1833, apparently with reference to their publication in Howe's book."

President Fairchild here brought forward and read the statements of several persons in regard to the book, and afterward proceeded to consider the claims made for it. From remarks made during the course of his essay and in answer to questions asked after the reading of the paper it was evident that the essayist did not believe the book to be what its friends claimed for it, viz., a book which Sidney Rigdon and other Mormon lights had taken and by adding or rewriting into it certain religious ideas had made out of it what was now the Book of Mormon. President Fairchild was of the opinion that instead of this being the case it was more probable that Joe Smith wrote the above-named book.

The second paper of the evening was presented by Professor J. M. Ellis, of Oberlin, on "Congregational Union and the Church Congress of England," ...


Note: A very similar article, which may have come from a later edition of this issue of the Cleveland Leader, was reprinted in the Mar. 27, 1886 issue of the Cincinnati Christian Standard.

A  MORMON  INVASION.
________

How Joseph Smith, the Mormon Prophet,
Once Led a Mormon Army Across Ohio.
________

The Memorable But Bloodless Raid of the Prophet
and his Followers to the westward.

Mr. J. H. Kennedy of this city writes in the Chicago News an account of how a Mormon army once marched across Ohio and made its way westward to the Mississippi:

How many people of this generation know that a Mormon army once marched across Ohio, Indiana and Illinois? That it set forth in the fanaticism of the crusader, breathing vengeance and the punishment of the sword against its enemies? That it came to an inglorious halt and calmly crawled out of action through a timely "revelation" of its leader? Yet all of this was fact half a century ago.

It was a motley collection, In arms, dress, military skill and generalship it was a Falstaffian army, except that its rank and file were terribly in earnest and ready to go anywhere and do anything that its leaders commanded.

MORMON  MISSIONARIES.

In 1830, while Mormonism was growing a little toward its after strength in New York state and at Kirtland, four missionaries, led by Parley Pratt and O. Cowdry, were sent, under a special revelation had by Joseph Smith, to preach to the Indians of the west. On the road between Ohio and Missouri they tried their hands on several Indian tribes, but with such poor success that they did not long tarry by the way. Late in the fall they reached the western line of the state of Missouri, with the intention of proceeding into the Indian country but were stopped by the agents of the general government under the national law preventing the whites from trading or settling in the Indian country.

They settled in the town of Independence, where they remained during the winter, preaching Mormonism and paying especial attention to the fair sex. In the spring one of them returned to Kirtland with a flattering account of the country to which they had been led. One June 1 Smith assembled all his followers and told them that the Lord had shown him the promised land. He then designated a number who should go down and possess it. In two weeks they were to start, and no matter what their private desires or engagements might be Joseph made a point of seeing that they started.

When they reached Independence, after walking from St. Louis, Zion was located and laid out. All the ceremonies of that occasion, with Smith's attendant juggleries, have been fully given in the various books on Mormonism and need not be repeated here. When it was well under way, Smith, who found life easier in Ohio than in Missouri, conveniently had a revelation ordering him to go home, leaving his dupes to do the rude pioneering portion of the scheme alone. On his return he was escorted by ten elders. Unless one of the latter, W. W. Phelps was a prevaricator of the deepest dye; he was given a close view of the devil himself -- a closer view than most Mormons would relish. That august personage was displaying himself in a lively manner on the waters of the Missouri river in a section of the country where he has been "raised" a great many times since.

It was while on that run down the river that Smith's overwhelming desire to manage everything got him into trouble. He insisted on managing the boat himself and ran "foul of a sawyer" and gave his companions and himself a severe ducking.

THE  SAINTS  QUARREL.

When they reached the shore a general quarrel ensued. Names were called. Cowdry was called a fop; Smith and Rigdon were charged with being a couple of cowards. Smith hinted that he was ready to hurl a "revelation" at them, but on a grim hint from some of the leaders that he might overdo that part of the business he discreetly fell back upon his own tongue and made that his only weapon. During the night a reconciliation was effected. On the following morning the prophet formally cursed the stream and gave it the name of "The River of Destruction." He also fitted himself out with a new revelation to the effect that none of the saints should henceforth sail upon its waters. The main body of the escort were given orders to go back to Ohio on foot, while Smith, Rigdon and Cowdry went by stage. They took what moneu there was in the party to pay their passage home, and directed the rest to beg their way onward.

In 1833 the people of Missouri drove the Mormons out of the state [sic - county?] Smith, who was still in Kirtland, saw that he must do something or lose his hold on his followers. He accordingly gave himself another revelation, to the effect that he must raise five hundred men and go down to the rescue of Zion.

This was on February 24, 1834. On the day following he set out in search of troops.

The manner in which he preached the

LATTER-DAY  CRUSADE

may be imagined from the following, extracted from a revelation of which he has delivered at that time:

"Therefore get ye straightway unto my land; break down the walls of mine enemies, throw down their tower, and scatter their watchmen; and inasmuch as they gather together against you, avenge me of mine enemies, that by and by I may come with the residue of my house and possess the land."

It is needless to say that a demand for money was also a portion of this document.

He preached to the various churches. The priests took up the cry and repeated it everywhere. Mormons old and young responded. On May 5 he betook himself to the journey westward. Northeastern Ohio never saw a more grotesque sight than was furnished when this army marched out of Kirtland. The members thereof had come in from various eastern and northern states to the number of 150, which was swollen to 220 by the addition of others picked up farther west.

THE  MORMON  HOSTS.

The men were a rather beggarly lot. Some who had offered themselves were refused because they could not furnish weapons and show themselves in possession of $5. Their arms were of a mixed character. Some had rifles, some pistols, and others old muskets; a few had swords and a number butcher knoves. Many weapons were borrowed; others bought on time and never paid for, and a few made for the purpose in the Mormon blacksmith shops.

They marched down toward Summit county, and on the second night encamped at New Portage, forty miles from Kirtland and just below Akron. Here they were joined by more men. Smith organized them into bands of fourteen each, and assigned to each band a captain, baggage wagon, and a tent.

Smith was true to his old self. Before they left New Portage he said to his men: "I have this to propose: That you shall appoint a treasurer to take charge of whatever money you may have with you, and to pay it out as our general necessities may require."

They agreed. Smith was, of course, named as treasurer, and elected. He pocketed the cash, and ordered the army to move on. Their flag was of white, with the word "peace" upon it in letters of red.

Smith made his men behave themselves on the line of march, and molest none of the people of the country through which they traveled. They tramped by day and camped at night. There were twenty baggage wagons in all, carrying food, clothing, and goods for the use of the destitute brethren in the West. Each of the bands above mentioned had its own cook, two firemen, two tentmakers, two watermen, one commissary, and two wagoners. At night there was a blast on the trumpet, at which sound, worship was held in every tent. In the morning this order of exercise was repeated. They crossed Ohio and Indiana and the first halting place of which special mention is made was at Salt Creek, Ill., where Lyman Wight and the prophet's brother, Hyrum Smith, joined them with a reinforcement of twenty men.

VISIONS  OF  THE  PROPHET.

Those who know anything of the character of Smith, need not be told that he "played" it, so to speak, on his dupes at every possible turn and feature of the campaign. While the majority tramped through mud and sand, he had four fine horses for his special use. He carried an elegant brace of pistols, that had been purchased on credit, a rifle, and a sword, in the use of which he became quite expert. He had the usual number of revelations. In speaking of his army, he afterward said: "Their enemies were continually breathing threats of violence; the saints did not fear, neither did they hesitate to prosecute their journey, for God was with them, and His angels were before them, and the faith of the little band was unwavering. We knew that the angels were our companions, for we saw them!" On reaching the borders of Illinois, a large mound or tumulus was discovered, and Smith, who had always been a searcher for buried money, ordered it to be opened. A foot from the top the bones of

A  HUMAN  SKELETON

were discovered, and taken out and laid upon a board.

This gave the theatrical Smith a chance to "show himself," so to speak. He gathered his men about him and made a speech. He told them all about the old settler who had been thus brought to the light of day.

"He was," said Joseph, "a Lamanite, a large, thickset man and a man of God. He was a warrior and chieftain under the great prophet Omandagus, who was known from the hill Cumorah, or Eastern Sea to the Rocky mountains. His name was Selph. He was killed in battle by the arrow found among his ribs during the last great struggle of the Lamanites and Nephites."

One cannot but admire the wonderful power of Smith as a wholesale liar. No season ever found him unprepared. No circumstance was too large to take advantage of him. No truth was so mighty that it could unhorse him or put his imagination to shame.

AT  SALT  CREEK

the army remained in camp three days. The men were drilled in the use of the gun and sword. Their arms were inspected and put in repair. Lyman Wight was made second in command, with the title of "fighting general." Smith and Wight each had an "armor bearer," who was expected to be in constant attendance on his chief. Two companies of rangers or sharpshooters were organized, who were to act as scouts or flankers when they should arrive upon the field of battle. Hyrum Smith was given charge of the battle flag, which he kept constantly unfurled.

Smith's army did not go "up" Salt creek, as subsequent events showed would have been more appropriate, but marched on toward Missouri. At the end of several days a halt was taken and the soldiers ordered to go through a sham battle in order to learn more fully the art of war before engaging the enemy. Four divisions were formed, and assigned to positions. The battle opened on true scientific principles, but as the men came to close quarters they began to do their work on a personal plan, and each fought as was the bent of his mind and his previous training. Some dodged behind trees and fought Indian fashion. Some ran away. Some dropped their guns and went back to the old fashioned fist fashion. Some noses were tapped and one or two men wounded, while a number of guns and swords were broken. Smith warmly complimented his men on their courage and skill, and everybody was full of happiness and pride.

The Mississippi was reached, and here some of "the enemy" came in sight. They were certain people of Missouri who wanted no more Mormonism over there. But Smith determined to push ahead. As the river was a mile and a half wide and the army possessed of one ferryboat, it took two days to get everybody across. Once over, the army was placed on a war footing; spies on horseback kept a lookout several miles in advance. Smith, who knew how to take care of himself as well as any man alive, dressed in disguise, changing his disguises frequently, riding a great deal of the time in the baggage wagons, and, as one of the men has since said, "looking as though he expected every moment to be his last." One night they approached a large prairie on which could be seen no sign of a habitation. Smith insisted that they must move on, or the enemy would attack them where they were. Wight refused to enter the prairie, as the men were tired, and no water or wood could be found for miles ahead.

THEY  MOVE  ON.

"Well," said Smith, "if we can cook nothing I will show the men how to eat raw pork."

"I will not go ahead," said Wight.

"We must go on," said Hyrum Smith, the standard. bearer. "I know by the spirit that it is dangerous to remain here."

"But I will not go on," said Wight. This is the place where we should remain."

Finally Joseph fell back on his weapon of last resort. He had a revelation, and exclaimed: "Thus saith the Lord God, march on!" And on they marched.

They tramped for fifteen miles, which brought them near the middle of the prairie, and encamped beside a muddy pool. Here the squabble broke out afresh, and Smith became especially arrogant. He declared: "I know exactly when to pray, when to sing, and when to laugh, by the Spirit of God,"

Wight and his supporters retorted, and before morning broke there was serious danger of mutiny in the camp.

Smith, as another safeguard to his person, kept an ugly bull dog that was especially cross at night, and had attempted to bite a number of people. One of the captains, who was also high priest, said to Smith: "If that dog ever attempts to bite me, I will shoot him on the instant."

"If you continue in that spirit," was the retort, "and do not repent, the dog will yet eat your flesh off your bones, and you will not have power to resist."

The row between the two was continued for some time, and, in fact, was not settled until after the return to Kirtland, when charges of various kinds were made against Smith. He underwent a trial at the hands of his priests, was artistically whitewashed and allowed to go free. The high priest was also tried and found guilty, and in order to hold his own in the church was compelled to acknowledge that for many weeks he had been possessed of several devils. The dog, it may be remarked, became too attentive to a sentinel a few nights after the discussion between prophet and priest and recieved a shot that ended its earthly career.

EXCITING  TIMES

were just ahead. The people were aroused, and made preparations to meet the invaders. "Guns were fired in almost all directions through the night," says one of the party, "and Brother Joseph did not sleep much, if any." When within a few miles of Liberty, Clay county, a deputation of two from the main body of citizens called on Smith and asked him the meaning of his warlike army. On his response they very decidedly warned him that any overt act would get himself and his followers into trouble. They showed him that the people of several counties were acting in concert, and that the consequences of any action on the part of his followers would be upon his own head.

The Prophet saw that the time had come to fight or back down, and that the former course would give him more risk and danger than he had bargained for. But another course would lay him open to the charge from his followers that he had disobeyed the heavenly orders under which they had come forth. He wriggled out of the usual small end of the horn. He had an "annex" to his first revelation, soon after the deputation left, which declared that they "had been tried even as Abraham was tried, and the offering was accepted by the Lord; and when Abraham received his reward they would receive theirs." In short, the war was at an end, and the promise of spoliation of their enemies was postponed until such time as the case of Abraham was taken up for consideration. The army of Zion, as Joseph had called his troops, was disbanded. Each received a formal discharge from General Wight, and that was all he did receive from Smith or any one else. Not a cent of the money that had been given the Prophet as treasurer ever saw its way back to the pockets of the men who gave it.

On July 9 Smith and a few of his immediate chums started back for to Kirtland, going by stage, and having no lack of means. It would be a choice matter of history if some one had preserved a full and truthful account of the stories he told on reaching home.


Notes: (forthcoming)

WHO  WROTE  THE  MORMON  BIBLE?
________

The old dispute about who wrote the Mormon Bible has broken out again, and the theory of those who contend that Joe Smith adapted or someone adapted his Bible from the "Manuscript Found of Solomon Spalding has been very greatly weakened by some recently ascertained facts. Joe Smith claimed, as is generally known and his followers to this day claim, that the book was made up of translations of mysterious writing on golden plates that Joe got out of the ground in Ontario county, New York. Joe, according to his own account, was the only man who could read the writing on these plates, and that he was enabled to do so only by means of an arrangement called the "urim and thummim," miraculously provided.

The prevailing belief, outside of Mormondom, has always been, however, that Joe Smith, who was an illiterate fellow, had very little to do with the construction of his Bible except to contrive the plan whereby his followers were duped by it. It is held that the original of it was a sort of a historical romance written by Solomon Spalding and copied from manuscript by Sidney Rigdon, an ex-Baptist minister, after the manuscript had been placed in a printing office in Pittsburg. Rigdon was a man of ability and did most of the brain, work in getting Smith's new religion started. It is claimed that he wrote the Mormon Bible, using Spalding's story as a baisis.

About the only facts that this theory has had to rest upon were that Spalding's romance gave an account of the alleged settling of America by immigrants, who came over the ocean in prehistoric times, and that the groundwork of the Mormon Bible is the same story. And, also, that Spalding's widow,after the death of her husband; made a statment to the effect that Sidney Rigdon did copy the manuscript. But that Rigdon used this as the basis for the Mormon Bible, or that Rigdon ever wrote the Bible, no one has ever been able certainly to say. All that is certainly known is that Joe Smith sat behind a blanket and pretended to be translating the golden plates, his words being taken down by his amanuensis, Oliver Cowdrey. Whether he had Spalding's story there finished and revised by Sidney Rigdon is it mere speculation.

But recently it appears that the original manuscript of Spalding's romance has been discovered, curiously enough, in the Sandwich islands. An examination of it, and a comparison with the Mormon Bible, reveals the fact that there is not the least similarity. between the two, the very groundwork of the story being different, so as to afford no warrant whatever for supposing that Spalding's story was or could have been made over into the Book of Mormon.

It may be remarked, further, that if Sidney Rigdon wrote the book from this old manuscript it is likely that he would subsequently have made that fact known, as he quarreled with the Mormon leaders, left the church and was all the rest of his life very bitter against the whole business. But to the end of his life he never admitted that he wrote the Mormon Bible, or that he had anything to do with it.

There is another curious circumstance in connection with this. Upon the fly leaf of the Mormon Bible as usually printed is a statement signed by Oliver Cowdrey, David Whitmer and Martin Harris, to the effect that they saw the very golden plates with the writing thereon in mysterious characters that Smith dug up in New York, and which writing being translated makes up the Book of Mormon. They solemnly aver that they saw and "hefted" this wonderful plate of gold, and that the whole business was fair and square. This statement is called the "testimony of the three witnesses."

Now, a short time ago the last survivor of these "three witnesses," David Whitmer, died in Missouri, where he had lived ever since the Mormon exodus. He had long since renounced all fellowship in the church as carried out in Utah, but to the very last day of his life he solemnly maintained that his testimony in regard to the golden plates was true, and that in fact he did see them and felt them, and that he witnessed all the miraculous business connected with them by Smith.

Without any reason or inducement for persisting in a lie about this it can hardly seem probable tlhat the witness did not tell the truth so far as he knew it. He must have seen something that Smith imposed upon him as the golden plates and if so the other two of the "three witnesses" must have seen the same thing. And if so, what was it? If Smith had plates apparently gold with writing on them, what were they and where did he get them? And what becomes of the theory that traces this whole delusion back to the manuscript romance of Solomon Spalding?


Notes: (forthcoming)

THE  MANUSCRIPT  FOUND.
______

An Interesting Lecture by President Fairchild of Oberlin.
______

Evidence  That  the  Book  of  MORMON
Was  Not  Compiled  From  the
Spalding  Manuscript.
______

The fortnightly entertainments given in the assembly rooms of the Board of Education are becoming famous. Last evening a large audience was entertained by President Fairchild of Oberlin, who delivered an interesting lecture on the "Manuscript Found" and its relation to the Book of Mormon. President Fairchild said that it was the accepted tradition of the Book of Mormon that it was from a book written by Solomon Spalding who formerly resided at Conneaut, O. The tradition, as said, has become general, and is accepted by anti-Mormon writers, and has found its way into the encyclopedias. The speaker gave a history of the life of Spalding, who was born in Connecticut, but lived for many years on the Western Reserve. He had a literary tendency, and wrote a manuscript on the early inhabitants, and it was said that he consulted with a Pittsburg printer named Patterson with reference to having it published, but it never appeared. Spalding was in the habit of reading his manuscript to his neighbors and became familiar with it. The name of the manuscript was "The Manuscript Found; a Historical Romance of the American Indians." Twenty years after this Mormon preachers appeared at Conneaut with the Mormon Bible, and the people said that it had been written by Spaulding. The lecturer read from "The History of Mormonism," a book published by E. D. Howe, of Painesville, the testimony of eight witnesses who were positive that the essential portions of the Book of Mormon and the manuscript were identical. They are both in obsolete style, and the phrases "It came to pass," are the same. In 1834 a messenger

WAS  SENT  TO  SPAULDING'S  WIFE,

but she knew nothing of the manuscript, but in 1839 a statement was published, purporting to be from her, fully describing it. "This," said the lecturer," seems to be an enlargement of memory, and is evidence that Mrs. Spaulding had nothing to do with it. President Fairchild described this famous manuscript, and said: "The manuscript, lost sight of for so long, turned up at Honolulu last year, when it was found among a lot of old papers by L. L. Rice, formerly State Printer at Columbus." The antiquated story was shown to the audience. It was composed of 170 pages closely written, and contains about 45,000 words. It is yellow with age, and has been published in book form by the Josephite Mormons since it came into the possession of Mr. Fairchild. Continuing his address he said: "The manuscript has no resemblance to the Book of Mormon, and is a story of a ship coming to this country from Rome in the days of Constantine." He then read a selection from the manuscript, showing the scope of the work, and said: "The only question is, what light does this manuscript throw on the Book of Mormon, and was there another manuscript which Spaulding read to the neighbors and which resembled this book? The Book of Mormon is permeated with Christian ideas, and Spalding's writings show that he was ignorant of the Bible, and it does not seem possible that he could have written the Book of Mormon, which is based on orthodox principles, and is not the book of the latter day Mormons. We must remember in regard to the history of these witnesses that the Book of Mormon was fresh in their minds, they gave their testimony, while the remembrance of the manuscript was obscure. There has been an

ATTEMPT  TO  FOLLOW  THIS  MANUSCRIPT.

by the Conneaut witnesses from Patterson's office to Sidney Rigden [sic], who they say, was a printer. But it has been proven that he never was a printer, and never was in Pittsburg until after the Book of Mormon appeared. The blunt syntax of the Book of Mormon could not have come from Rigden's hand, but is more liable to have come from Joe Smith, who was not so well educated." The lecturer read from Howe's book the account of Rigden's conversion to Mormonism, which occurred near Mentor. Soon after his baptism in 1831 [sic] he visited Joe Smith at Palmyra [sic], N. Y., and was thereafter a shining light in Mormonism. "Mrs. Dickinson maintains in her book," said President Fairchild, "that two manuscripts were found, and that one was treacherously sold to the Mormons, and the other to Howe, but this has not been proven. Howe scouts at any such idea or belief, and exculpates Hurlbut, who procured the manuscript for him from double dealing. Some think that the manuscript is still in existence, and think that it will be brought to light at some future day." Mr. Fairchild has not made up his mind that there is not another manuscript. He says that Mormonism and the Book of Mormon are different things, and that Rigden had much to do with Mormonism. Professor Wright, Mr. Younger, Rev. Lathrop Cooley, and Superintendent Hinsdale spoke on the subject, and their remarks were very interesting. A vote of thanks was tendered President Fairchild.


Note 1: This March 9th article appears to be something of a follow-up to the report featured in the Leader's issue for Jan. 26, 1886. Dr. Fairchild evidently gave a lecture in the Cleveland area on March 8th (according to Charles Eugene Henry's letter of Mar. 9, 1886). The above article was reprinted in Christian Standard on Mar. 27, 1886.

Note 2: President Fairchild published two professional papers concerning the Spalding claims for Book of Mormon authorship. The first of these was his "Mormonism and the Spaulding Manuscript," featured in the Jan. 1886 issue of Oberlin College's Biblotheca Sacra. The second paper was published in the spring of 1886 as Tract No. 77 of the Cleveland-based Western Reserve Historical Society. In terms of its reported content, the lecture given by President Fairchild, before the Congregational Club of Cleveland on Jan. 25, 1886 appears to overlap and summarize parts of these two papers. Although he words a few of his ideas in slightly different language in the Jan. 25, 1886 lecture, he says little there that is not presented in greater detail in his two other 1886 papers. However, for purposes of chronicling the evolution of Fairchild's published views on the Spalding authorship claims, his Jan. 25, 1886 discourse has been partially reconstructed and placed on-line with transcriber's comments as "Fairchild's 1886 Congregational Club Lecture."

THE  BOOK  OF  MORMON.
________

An Interesting Meeting of the Western Reserve Historical Sociey.
________

The subject discussed at the Westorn Reserve historical society meeting last evening was Spaulding's manuscript in relation to the origin of the Book of Mormon. President Fairchild of Oberlin read a paper on the subject, of which he has made a thorough investigation. The theory that the book of the Mormon is simply an enlargement of Solomon Spaulding's "Manuscript Found" was first promulgated by Howe, and is now established and found its way into all the encyclopedias. Dr, Fairchlld said that it was probably impossible to utterly disprove the Spaulding thory, and devoted his time to weighing the evidence pro and con.

In 1830 the Mormon ministers appeared in Ohio, in Lake county, the very, place where Spaulding lived. The opinion arose, shortly afterward that the Mormon bible was written by him, and effort has been made to support this theory by the testimony of persons living at that time. The testimony of eight of these is given in Howe's book. They all speak about a manuscript, that Spaulding used to read to them in his leisure hours. All say that there is a great similarity in its style and phrases to those of the Mormon bible. Of these eight witnesses five say that the religious material of the Mormon book was not in Spaulding's manuscript, while the other three say that they have the same historical matter.

The only manuscript of Mr. Spaulding which has comee down to us is the one found in August, 1884 at the Sandwich islands by Mr. Rice and now in the possession of President Fairchild. This contains about 4,500 words and has been printed by the Josephite Mormons. It is about one sixth the Size of the Mormon book. The date on the book is January, 1812, and it bears no resemblance to the Book of Mormon. It is the history of the early settlers of America and opens with a scene near the Conneaut valley. But the only important question is, What light does this book throw on the origin of the Book of Mormon? This evidently is not the original of the manuscript. The testimony of the eight witnesses would indicate that there was another.

Some attention was then paid to the possibility of Sidney Rigdon's having enlarged the manuscript of Spaulding into the Mormon bible; But the speaker held that the bible was written before Rigdon met Joseph Smith and bacame a convert to the faith. Hence he discredited all ideas that Rigdon had anything to do with it. And, the fact that the Mormon book is full of religious ideas, while Spaulding's manuscript contained none, and he didn't believe in religion and the divine origin of the scriptures, seems to indicate that Spaulding could never have had such a book as a Mormon bible in mind. Several questions were asked as to the authorship of the Mormon bible. Dr. Fairchild thought that Joseph Smith was not incapable and it was quite possible that he was the author.


Notes: (forthcoming)

THE  SPALDING  MANUSCRIPT  AND
BOOK  OF  MORMON.

Other engagements prevented my hearing President Fairchild's lecture last evening upon the Book of Mormon and its relation to the Spalding manuscript. It has been the popular belief among the older citizens of the Reserve, and especially among those who had personal observation and contact with early Mormonism, that the Book of Mormon was compiled or rewritten, or at least made up in part from the Spalding document, and yet there was no direct or positive evidence to prove it. From some facts and incidents connected with the career of Joseph Smith and Sidney Rigdon when they were in Geauga and Portage counties preaching their alleged new gospel I came to the conclusion some years ago that the Book of Mormon was the work of Sidney Rigdon, with perhaps some changes or additions by Smith or others. So far as I know these facts and circumstances have never been published. The truth or falsity of the Spalding matter in no way affects them, and they came to me in a way that leaves no doubt on my mind that the Book of Mormon, or a large part thereof, was written by Rigdon within two miles of the spot where I am now writing.

George Wilber, one of the early pioneers of Geauga County, taught school in the winter following the alliance of Smith and Rigdon, in a log schoolhouse a mile south of the centre of Bainbridge. Rigdon lived in a log house about two hundred yards from the schoolhouse, and young Wilber, who has heard Rigdon preach before his alliance with Smith, often called on him during the noon hour of recess and sometimes in the evening.

Rigdon had acquired the reputation of being something of a biblical scholar among the pioneers, and was also a very persuasive and eloquent preacher. Some of the keen-sighted people, however, had lost confidence in him. They discovered that he had a strong religious ambition that was not tempered by Christian grace and humility. For a year or more before the advent of Smith they saw that Rigdon was bent on devising some new dogma; in short, to start a new church or sect that he could call his own or whose leadership he would share with only a few.

It may be proper to state that George Wilber was at that time a young man of high character and good education, and for more than forty years no one in Geauga or Portage had a better reputation for truth and moderation. He was the father of Prof. C. D. Wilber, now of Nebraska, who was a room-mate of General Garfield at Williams College. He died about four years ago at Aurora, Ill.

Wilber's statement, moreover, of the work and conduct of Rigdon that winter, was corroborated by some of the neighbors in the school district.

Rigdon did not preach that winter, but was almost constantly engaged upon a manuscript that he was writing or revising. Wilber noticed that towards the close of the term there was much more of it than there was the first time he saw it. Rigdon had before that time been free and communicative, especially upon religious topics; he now appeared reserved and at times reticent. Whenever any reference about his manuscript he seemed disposed to parry inquiry by some general explanation that he was making notes or preparing some papers to throw light upon some portions of the Gospel.

The following spring Smith appeared and he and Rigdon went off together and were gone some months. It was reported that they had gone to Pittsburgh, but whether true or not no one could say. It was generally believed, however, that Smith at least visited Western New York before either returned to Ohio. Soon after their return the Book of Mormon was announced. Smith was mysterious and silent, assuming familiarity with the supernatural. It was difficult to measure or discover his powers or qualities, because of his silence and professions as a prophet. Those who were not awed by the glamour of mystery became convinced of one thing, that he was a man of little or no education, while Rigdon was a fine orator, a fair writer, and among the men of that day a good scholar. Rigdon believed that his own attainments would put him at the head of the new church. It did not take long, however, to see that he had failed to measure properly those masterly powers of his companion in acting the part of the prophet. In a few months he saw that he must take a subordinate part and from that time onward his zeal flagged. He drifted along, though still a leader, until the death of Smith, when he found that Brigham Young, a natural leader of the class of men who composed their followers, held the reins of power with a strong hand. Rigdon became disgusted and disheartened. He soon left them forever, and died some years ago in Pennsylvania.

Ten years ago this winter I spent two weeks in Salt Lake City. Elder Orson Pratt had been for many years the historian [sic - theologian?] of the Mormon Church. As my father had been acquainted with him in his younger days, I called upon him and made myself known. He was then an old man of about eighty years. During our conversation I inquired of him why it was that his people crossed what was called the Great Desert and settled at Salt Lake. He replied that they had Fremont's narrative, and that he carried a copy during their journey over the plains and mountains.

In the history of the Mormon Church it is stated that Pratt was with the advance guard, and on their arrival at Salt Lake Pratt made observations, and found the latitude and longitude. Soon after the interview I examined a copy of Fremont's narrative, and found the latitude and longitude given. Now, Pratt was not scholar enough to take an observation of that kind, so he must have announced their locality from the information given by Fremont. It is due to Elder Pratt to say that I do not believe he wrote this statement. He was more of a custodian of Mormon records than a historian, and probably permitted the statement to be made.

The Book of Mormon contains many internal evidences that Sidney Rigdon was the author of at least a good portion of it.

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.   C. E. HENRY.
Geauga Lake, O., March 9.


Note 1: The above letter was reprinted into various other papers, including the Chicago Tribune of Mar. 27th and the Apr. 11th issue of the Salt Lake Tribune. The above text was also reprinted on pages 50-52 of Frederick A. Henry's 1942 biography of his father, Captain Henry of Geauga. This Captain Henry" or "Marshal Henry" name was Charles Eugene Henry (1835-1906), a notable Ohio figure and an occasional correspondent of the Cleveland Leader, who signed his reports as "C. E. Henry." In 1886 C. E. Henry was staying near the Geauga Lake train station in the southwest corner of Bainbridge township, Geauga Co., Ohio -- about twenty miles from Cleveland (where he maintained his legal residence). The father he speaks of (as having known Orson Pratt) was John Henry (1796-1869) of Bainbridge.

Note 2: Oberlin College President James H. Fairchild lectured in Cleveland on the Spalding claims for Book of Mormon authorship in January of 1886, as well as on Mar. 8, 23, and 25, 1886. In the wake of the publicity stirred by up Fairchild's lectures, C. E. Henry was prompted to write his letter, conveying the recollections of George Wilber (1805-1881). Wilber was a long-time resident of adjacent Auburn twp. On Sept. 27, 1826 he married Rachel Smith in Portage County's Aurora twp. (the township adjoining Bainbridge on the south). Mr. Wilber is only mentioned in passing in Geauga Co. histories, and his winter 1825-26 teaching stint, in the neighborhood of Rigdon's cabin, south of Bainbridge Centre, may have been a short one.

Note 3: C. E. Henry's paternal aunt, Mrs. Dencey Adeline Thompson Henry (1805-1887), also passed along personal recollections concerning Sidney Rigdon's stay at Bainbridge: she was evidently a nursemaid in the Rigdon family, prior to her 1827 marriage to Orrin P. Henry, Sr. -- see the letter of her son, Orrin P. Henry, Jr., as summarized in the Portland, Oregon New Northwest of Sept. 9, 1880.

Note 4: Unfortunately C. E. Henry provides no date for his allegations regarding Sidney Rigdon's being "almost constantly engaged upon a manuscript that he was writing or revising" at Bainbridge, Ohio. Nor does Henry supply dates for George Wilber's recollections of the first and second appearances of Joseph Smith, Jr. upon the Western Reserve of Ohio. Rigdon moved from his home in Bainbridge early in 1827 and relocated his family at Mentor. Thus, if George Wilber conversed with Sidney Rigdon during a winter school term in Bainbridge, it must have either been in the first weeks of 1826, or else at just prior to Rigdon's leaving that place, early the next year. Since Rigdon's writing of the "manuscript" recalled by Wilber occured during a "winter" when "Rigdon did not preach," the only logical time period for the clergyman's secretive activity would have been during the winter of 1825-26, four years before Sidney Rigdon had any documented contact with Joseph Smith, Jr. By the time he publicly met Smith (during the last days of 1830), the Book of Mormon had already been circulating in Ohio for several weeks. It is by no means impossible that Joseph Smith, Jr. paid one or more unrecorded visits to Rigdon's home in Ohio as early as 1826-27. However, there is no known historical evidence for such a meeting between the two men, and it is also possible that Mr. Henry's implied Sidney Rigdon chronology is a conflation of events, from both before and after Rigdon's Nov. 1830 conversion to Mormonism. For one dubious account of Joseph Smith, Jr.'s travels in the direction of Ohio, in search of a "luminous stone," see the report of his March, 1826 hearing before Justice of the Peace Albert Neely, in the Norwich, N. Y. Chenango Union of May 3, 1877. That account reports Smith visiting an area on the "South side of Lake Erie, not far from the New York and Pennsylvania line." From the NY/PA border, the distance to the eastern limits of Ashtabula Co., Ohio is anout 40 miles. See Clark Braden's report of Sidney Rigdon and Joseph Smith, Jr. having met secretly in Ashtabula, before 1830, in the June 18, 1891 Lamoni, IA Independent Patriot. See also Rigdon's 1830 notice of his visit to Ashtabula, a few days prior to the "four missionaries to the Lamanites" arrival at Rigdon's home in nearby Mentor, Ohio.

Note 5: George Wilber and Dencey Adeline Thompson were not the only persons who recalled that Sidney Rigdon's attention being greatly occupied with a mysterious manuscript, while he lived at Bainbridge -- see also the 1879 statement of Rigdon's neice (on his wife's side of the family), Mrs. Amarilla (or Amorilla) Brooks Dunlap. This lady's statement was supplemented a little by information relayed in the columns of the Salt Lake Tribune on Apr. 7, 1881. Of course, testimony to the effect that Rigdon did much private writing while living at Bainbridge, is of limited usefulness, unless it can be ascertained exactly what it was that he was writing. For this reason, the less informative recollections of old Rigdon acquaintances, such as Harvey Baldwin and Deacon Clapp, add but little to the modern investigator's knowledge of what Sidney Rigdon's activities were during the late 1820s.

Note 6: Mr. Henry's article (as reprint in the Chicago Tribune) came to the attention of the RLDS elder, M. T. Short, who offered a rebuttal in the Sept. 1886 ossue of the Okland, CA Expositor. Short's reply added no new information to the topic, however.

BRIGHAM  YOUNG.
______

First Settlement of Mormons in Ohio --
Brigham's First Marriage.
______

A Chardon, O., correspondent of the Cincinnati Commercial Gazette writes:

Learning that there were in the office of the probate judge of Geauga county some interesting facts to be obtained in regard to the early life of Brigham Young, the great Mormon, your correspondent paid that office a visit, and by the courtesy of Judge Smith was enabled to obtain the following facts, never before published. It will be remembered that the little town of Kirtland, at that time part of Geauga county, was the first "gathering place" of the Mormons. Brigham Young was one of the earliest of them to come to Kirtland, and soon after coming to the place he met and soon married Miss Mary Ann Angel. This was his first and legal marriage. In the old records of the probate court may still be seen the original application of Brigham for the necessary license for this marriage and the certificate of the marriage by Sidney Rigdon, another prominent Mormon. By the way, this Sidney Rigdon was at one time a Baptist preacher, afterward joined the Disciples, or, as they were then called, Campbellites, and finally became a Mormon, and soon was among the greatest of that sect. He was at one time after he joined the Mormons, indicted for solemnizing the marriage of Orson Hyde, another prominent Mormon, without legal authority. The copies of the application for license and the certificate of marriage are as follows:

"The State of Ohio, Geauga County, ss.:

Personally appeared Brigham Young and made application for a marriage license for himself and Mary Ann Angel, of the township of Kirtland, in said county, and made solemn oath that he, the said Brigham Young is of the age of twenty-one years, and the said Mary Ann Angel is of the age of eighteen years; that they are both single, and not [nearer] of kin than first cousins; that he knows of no legal impediment against their being joined in marriage.   BRIKHAM YOUNG.
  Sworn and subscribed this 10th day of February, 1834 before me,
              RALPH COWLES, Dep. Clerk."

"Be it remembered, that on the thirty-first day of March, in the year of our Lord one thousand and eight hundred and thirty-four, Brigham Young and Mary Ann Angel, of the county of Geauga, were leaglly joined in marriage by competent authority, in conformity to the provisions of the [statutes] of the state of Ohio, in such cases made and provided, and a certificate of the said marriage, signed by Sidney Rigdon, a minister who solemnized the same, has been filed in the office of the clerk of the court of common pleas for the said county of Geauga, this third day of April, Anno Domini, one thousand eight hundred and thirty-four....

The signature of Brigham Young to the application above is a fac-simile of the original signature on the record. It will be noticed as evidence of Brigham's illiteracy that he spells his name Brickham Young, and spells the last name with a small or lower-case "y." How such a man could obtain such a control over the people as he did can only be explained upon the hypothesis that they were either very ignorant or very vicious, and his great personal magnetism and insight into human nature and faculty of adapting himself to the different natures, showed them he was a born leader.

There still live in Kirtland and in Munson, in this country, nephews of Mary Ann Angel, and they confirm all the foregoing statements. There is still living in Kirtland a small band of Mormons who can not swallow the polygamous portion of the religion. They still hold meetings occasionally in the old Mormon temple in that place, and crowds of curious people come from the neighboring towns to see their proceedings.


Notes: (forthcoming)

(Cleveland Leader)

THE  MANUSCRIPT  FOUND.
______

An Interesting Lecture by President Fairchild of Oberlin.
______

EVIDENCE  THAT  THE  BOOK  OF  MORMON
WAS  NOT  COMPILED  FROM  THE
SPAULDING  MANUSCRIPT.
______

(see original article in c. March 9th paper)


Notes: (forthcoming)

MORMON  DOCTRINE.

Many Vigorous Efforts to Defend its Peculiar Points -- Sunday Services.
________
Christian Churches Held Responsible for Infidelity -- The Prophecies of the Bible.
________
The Saints at Kirtland Keeping up the Interest in Spite of Bad Weather.

________

Special Dispatch to the Leader.
KIRTLAND. O., April 17. -- The sun peeped out a moment this morning from behind the clouds and then disappeared. The wind is blowing cold from the northeast, and the prospect of a large influx of visitors is not encouraging. The saints sit around the hotel fire and talk. They seem especially gifted that way, and their social qualities are remarkable. It was known yesterday afternoon that President Joseph Smith, Jr., would occupy the pulpit of the temple in the evening, and everybody was anxious to hear him and at the same time curious to know the theme of his discourse, for it is only on rare occasions that this gentleman announces his subject in advance, in fact that appears to be a characteristic of the preachers among the Latter Day Saints. I am informed that no time is devoted to the preparation of a sermon, and that reliance is placed on the Master they follow for a fitting theme for discussion. I inquired of one of the delegates who had just delivered an excellent discourse on a few minutes' notice, how it was accomplished, and he replied: "By a constant study of the Bible, which familiarizes me with all its parts, and by an implicit reliance upon the Divine Being, who helps those who ask in faith for a blessing." The faith of these people in a Supreme Being is certainly something remarkable....

After prayer and the singing of the hymn beginning, "The morning breaks, the shadows flee," Mr. Smith said: "The subject that will occupy the hour this afternoon is one of peculiar interest, especially to those who have accepted the Scriptures as of divine origin. While it may be said to be a discussion of the themes of the past, yet we feel that these issues should be revived...

Regarding the Book of Mormon, you can see the Spaulding story in Oberlin, where Professor Fairchild says there is little similarity between the two. Have you the authority to say that God himself cannot speak to the world at any time? If you believe what God has said concerning the promises to man, how can you deny that he can still further prophesy? ..."

A meeting is contemplated in the near future in Cleveland, which will be addressed by President Joseph Smith, Jr. His theme will doubtless be, "The Mormon Monster, Polygamy."     J. H. S.


Notes: (forthcoming)

James A. Briggs, of Brooklyn, N. Y., well-known as a former Cleveland journalist, writes to the Evening Star in reference to a communication in that paper about the Mormon Bible, published in that paper and telegraphed to the LEADER. The following is the communication of Mr. Briggs: --

The article in the Evening Star of a recent date, referred to by John Irvine, is full of errors. "The Manuscript Found," written by the Rev. Solomon Spaulding, and from which the "Book of Mormon" or "Mormon Bible" was made, is not in the possession of Hiram College. "The Manuscript," found by the late Mr. L. L. Rice at Honolulu among his papers when President Fairchild of Oberlin College was there on a visit, and now in the library of Oberlin College, is not "The Manuscript Found" written by Mr. Spaulding. In a letter to me, written by Mr. Rice, a friend of fifty years, at Honolulu, February 26, 1886, says: "I should as soon think that the book of Revelations was written by the author of Don Quixote as that this manuscript and the book of Mormon were written by the same author. The package containing the manuscript was in my possession from 1839 to 1884 -- forty-five years -- without my having ever examined it.    *    *    *   At President Fairchild's request, I was overhauling my pamphlets and manuscripts to find anti-slavery documents for presentation to the Oberlin library, when, for the first time I examined the package. The words "manuscript found" do not occur on the wrapper, or in the manuscript at all. The wrapper was marked in pencil "manuscript story, -- Conneaut Creek." This manuscript story was printed by the Mormons at Lamoni, Ia., of which I have a copy, and it is no more like the Book of Mormon than it is like Homer's Iliad. Mr. Lewis L. Rice died at Honolulu, April 14, 1886. He was for many years publisher and editor of several papers on the Western Reserve, and when he bought the Painesville Telegraph in 1839, of Mr. E. D. Howe, the manuscript in question came into his possession, among other papers. Of this "manuscript" Mr. Rice in his letter to me wrote: "It is not of much importance except it may be useful to the Mormons to show that it is not the original of the book of Mormon. But that does not prove that some other writing of Spaulding was not used in getting up the Mormon Bible."     Yours truly,
                        JAMES A. BRIGGS.


Notes: (forthcoming)

THE  BOOK  OF  MORMON.
________

A Puritan Minister Partly Responsible for Its Production.
_________

How a Congregational Clergyman in New England Elaborated His
Theories Regarding the Lost Tribes of Israel in a Book Which
was Never Published and Eventually Found Its Way Into the
Hands of Solomon Spaulding -- Rev. Ethan Smith's
Semi-Historical Romance Identified With the
Story as Told in the Book of Mormon.
________

The recent conference of the Josephites or monogamous Mormons at Kirtland, O., and the extended reports of their proceedings in the PLAIN DEALER has renewed public interest in the peculiar faith to which members of this church subscribe. The origin of the Book of Mormon has never been clearly established. The Latter Day Saints, of course, accept the statements of Joe Smith and believe it to be an inspired work. The general public, however, are hardly as credulous and regard the alleged Bible as a fraud -- the work of some clever romancist rather than the translation of hieroglyphics on golden plates by a nineteenth century prophet. The Spaulding theory, with which everyone at all acquainted with the subject is familiar, has the most advocates. They hold that Spaulding's manuscript of his romance "The Manuscript Found" fell into the hands of Joe Smith, Sidney Rigdon and others and from that fanciful work was constructed the Book of Mormon.

If this theory be true it will astonish orthodox church people to learn that a Congregational divine, one of the foremost of his time in New England, is responsible for the introduction of the "twin relic of barbarism" -- as the Utah church has been called -- in this country. Rev. Ethan Smith, who died at an advanced age in the early "forties," was one of the lights of the Congregational church in New England. A man of deep learning he was at once a preacher, author and philosopher, holding to many ideas far in advance of his time. One of his pet hobbies was the belief that the North American Indians were descended from the lost tribes of Israel, who came over to this continent several hundred years before Christ, built great cities and reached a very high state of civilization.

Rev. Dr. Smith wrote a work on this subject, which after completion, he decided not to publish, fearing that it might injure his reputation as a theological writer. This book was an elaboration of the theory Dr. Smith had so long maintained. Taking as its foundation the migration of the lost tribes of Israel to the western continent, it described the hegira from Palestine, the establishment of the Jews in what is now Central America and Mexico, the founding of a great empire and its gradual decline and fall. It told of magnificent cities inhabited by an enlightened and Christian people. The author claimed for them a civilization equal to that of Egypt or Jerusalem.

Hundreds of years passed and the history of the eastern Jews was repeated on the western continent. Quarrels between the various tribes sprang up, bloody wars were waged and the process of disintegration began. Gradually the people were scattered, their cities destroyed and all semblance to a nation was lost. Thousands perished by pestilence and the sword and the remnants of a once mighty nation relapsed into a state of barbarism. Their descendants, Dr. Smith claimed, were Indians of North America, and the Aztecs of Mexico. This is almost exactly similar to the story told in the Book of Mormon.

Solomon Spaulding was a warm admirer of Dr. Smith and when a young man studied under his tuition. He became interested in his theories regarding the settlement of America, and in return Dr. Smith took the young student into his confidence and granted him a perusal of his unpublished book. Spaulding was deeply impressed with the truth of this theory and pursued his investigations even farther than Dr. Smith had ventured. Taking the latter's views as expressed in his book Spaulding some years later wrote his famous "Manuscript Found," which afterward fell into the hands of Joe Smith and was reconstructed into the Book of Mormon. Indeed, it is not at all unlikely that Dr. Smith's original manuscript, which it is said Spaulding had in his possession, suffered a similar fate. At any rate it has never been seen since.

These facts are told to the PLAIN DEALER by a grandson of Dr. Smith, now residing in this city. He states that the Book of Mormon differs very slightly as far as its general outline is concerned, from the historical romance written by his grandfather sixty or seventy years ago, and he is quite certain that the Mormon faith is founded on the production of that worthy pastor's fertile imagination.


Note 1: Among other newspapers reprinting the above article was the Lamoni, Iowa Saints' Herald of July 30, 1887. See also the same paper on Aug. 2, 1887 for a follow-up piece.

Note 2: Ethan Sanford Smith (1839 - c.1900?) was the son of Carlos Sanford Smith and Susan Saxton. He was also the grandson of Ethan Smith (1762-1849) the noted New England Congregational Minister and author of View of the Hebrews. Ethan Sanford Smith grew up in Summit Co., OH and spent his later years in nearby Cleveland. He is almost certainly the source of the 1887 letter to the Cleveland Plain Dealer, as mentioned in the article.

Note 3: The above article was written by an anonymous journalist who probably knew little about the Mormons and their unique scriptures. The journalist apparently had only Ethan Sanford Smith's letter to consult for facts and background information relating to the alleged true authorship of the Book of Mormon. It is not surprising that the article writer garbled some of the information provided by Ethan S. Smith; and Smith himself may have not stated clearly some of the details he wished to relate. The article says that "Solomon Spaulding was a warm admirer of Dr. Smith and when a young man, studied under his tuition." This statement gives the impression that Solomon Spalding (1761-1816) was a student of the Rev. Ethan Smith. Such an idea is obviously wrong, since Solomon was older than Ethan and would have had no reason to study "under his tuition." More than likely, the "Dr. Smith" mentioned in the article is Dr. John Smith, a professor who taught at Dartmouth College (and its More Charity School) during the time period when both Ethan Smith (class of 1790) and Solomon Spalding (class of 1785) were students there. For additional speculation regarding the relationship between Ethan Smith and Solomon Spalding see David Persuitte's Joseph Smith and the Origins of the Book of Mormon.

Note 4:  Because of the probable conflation of facts relating to Dr. John Smith and Rev. Ethan Smith in the article, it is not clear whether Ethan S. Smith said that Solomon Spalding received a manuscript book from Dartmouth's Professor Smith, or from the Dartmouth student, and later Clergyman, Smith. However, most of the rest of the information in the article points to Rev. Ethan Smith as being Spalding's friend and fellow-writer of fictional histories of the pre-Columbian Americans. This 1887 article is the earliest known published statement linking Rev. Ethan Smith with the authorship of the Book of Mormon; the general idea of an Ethan Smith connection with the Book of Mormon text was later popularized in the book of I. Woodbridge Riley and Fawn M. Brodie.

THE  MANUSCRIPT.
________

Something More About Solomon Spaulding's Manuscript Story.
_________

The Case of Spaulding's Manuscript and the Book of Mormon Summarized.
________

LAMONI, Ia., June 8. -- (Special Correspondence.) -- It may be unnecessary to apologize for placing any further information respecting the Spaulding manuscript story origin of the Book of Mormon before your readers, but as that remarkable story has been endowed with so great tenacity of life (or lives, for its name is legion), it is almost indispensible that the public should be in possession of all -- the whole variety of stories, from the one told by Dr. Philastus Hurlbut at the beginning to the latest from the PLAIN DEALER -- that the objector to the Book of Mormon may select which of them he chooses to rest his objection upon, and thus leave the rest free to be used in rebuttal.

There seems to have been a Smith in the original tale at least, the Rev. Ethan Smith, "who died at an advanced age in the early forties," and was "one of the lights of the Congregational church in New England." There is a show of fitness in this; for, as the "Andover heresy" that there is a probation after death for those who learn not the Lord's will while on earth, is making lodgment in that same Congregational fold, it would be hedging to some advantage to discover that Joseph Smith or Sidney Rigdon was indebted to the Rev. Dr. Smith, a Congregationalist, for the tenet taught by them upon their projecting the Book of Mormon upon the world. It must be so, for Dr. Smith's grandson told the PLAIN DEALER so; and he is "quite certain" that the Mormon faith is founded upon the production of his grandfather's "fertile imagination." It strikes me that the "fertile imagination" is "sixty or seventy years" this side of his grandfather's brain.

The following ought to be remembered by those who write upon the Spaulding theory of the origin of the Book of Mormon:

1. That the first knowledge the world has that Solomon Spaulding wrote any manuscript of the character alleged -- a historical romance concerning the origin of the American Indians is the statement of Dr. Philastus Hurlbut, at one time a member of the Church of Latter Day Saints, and who was dismissed from said church for gross immorality.

2. That no manuscript was produced as the one claimed to have been written by Mr. Spaulding, that a comparison of the Book of Mormon with it might be made.

3.That without attempting to show where the manuscript story from which it was alleged the Book of Mormon was plagiarized was at the time Mr. Hurlbut wrote his work, the statement of persons who said that they had heard some of Mr. Spaulding's stories read are introduced, alleging a remembrance of a similarity in names, etc.; and this was done after a lapse of over twenty years after such reading is said to have taken place.

4. That Sidney Rigdon was claimed to have been the originator of the fraud, Joseph Smith the tool used by him to make it a success.

5. That no connection or collusion between Joseph Smith and Sidney Rigdon is shown until after the Book of Mormon was printed.

6. That the statements of Mrs. Davison, the wife and widow, and Mrs. McKinstry, the daughter of Solomon Spaulding show that the manuscript of the story, "Manuscript Found," was in the actual or constructive possession of Mr. Spaulding or his legal representatives, from the time it was written until 1834, being at no time out of the actual possession more than two months, and then at Pittsburg, and this is a supposition only.

7. That the manuscript was sent by Mrs. Davison to Mr. Jerome Clark, Monson [sic - Hartwick?], Mass., for safe keeping from her possession at the house of her brother, Mr. Sabine, about the time of her marriage to Mr. Davison; Mrs. McKinstry stating positively, that the said manuscript was in the trunk in which it had always been kept, and was sent to Mr. Clark in that identical trunk.

8. That Mr. Hurlbut went with Mr. Sabine, a relative of Mrs. Spaulding Davison, authorized by an order to Mr. Jerome Clark from Mrs. Davison to deliver the manuscript to Mr. Hurlbut; and that Mr. Clark did deliver to Mr. Hurlbut the only manuscript found in the trunk.

9. That Mr. Hurlbut turned this manuscript over to Mr. E. D. Howe of Painesville, O.

10. That Mr. E. D. Howe sold a printing office and material, including a lot of manuscripts of various descriptions, to Mr. L. L. Rice, a printer, formerly of Ravenna and Columbus, O., afterwards of Honolulu, Hawaii.

11. That Mr. L. L. Rice found among his miscellaneous lot of writings, pamphlets, articles, etc., purchased of Mr. E. D. Howe, a manuscript which was certified to as being such by three men whose names -- Aaron Wright, Oliver Smith and John N. Miller -- figure in Mr. E. D. Howe's "Expose of Mormonism," attached to affidavits affirming what they had heard read from a manuscript written by Solomon Spaulding, and this further certified to by the signature of D. P. Hurlbut himself. The certificate is in the following language: "The writings of Solomon Spaulding proved by Aaron Wright, Oliver Smith, John N. Miller and others. The Testimonies of the above gentlemen are now in my possession. D. P. Hurlbut."

12. That this manuscript was given by Mr. L. L. Rice to President James H. Fairchild of Oberlin, O., in the original wrapper in which it came into his possession when purchased of E. D. Howe in 1839-40, and this wrapper bore the indorsement "Manuscript Story, Conneaut Creek," and was by him placed in the archives of the Oberlin college in 1885, where it now remains.

13. That a copy of it was procured by consent of President Fairchild by Elder E. L. Kelley of Kirtland, O., and was published by the Reorganized Church of Jesus Christ of Latter Day Saints at Lamoni, Ia., and is now on sale by them at their place of business in said town.

14. That D. P. Hurlbut nor E. D. Howe ever returned the manuscript obtained from Jerome Clark by Hurlbut to Mrs. Davison, Mr. Spaulding's widow, or to Mrs. McKinstry, his daughter, though the return of it was frequently asked for of Dr. Hurlbut, even as late as 1844.

15. That no proof has ever been presented to show that the manuscript, or any manuscript by Rev. Solomon Spaulding was ever in the hands of Joseph Smith, Sidney Rigdon or any other Mormon or Latter Day Saint, and the statement that such manuscript was ever had in possession by the men named or of any person in their behalf rests solely upon conjecture, supposition and presumption by those inimical to the Latter Day Saints.

16. That there is not a particle of evidence to prove that the Mormons or anyone in their behalf ever bought or offered to buy of D. P. Hurlbut, E. D. Howe or any other person, dead or living, the "Manuscript Found," "Manuscript Story," or any other manuscript story, or writing of Rev. Solomon Spaulding, at any time, or in any place, or for any sum whatever.

17. That there are good and valid reasons for believing that the "Manuscript Story" found by L. L. Rice of Honolulu, Hawaii, among the papers and other properties purchased by him of E. D. Howe of Painesville, O., is the identical "Manuscript Found," so long and so persistently claimed by pulpit and press as being the origin of the Book of Mormon, under the skillful management of Sidney Rigdon and Joseph Smith. And that such manuscript was not and could not have been used by either of those men as such origin; Mr. Rice being correct when he states, "I should as soon think the Book of Revelation was written by the author of Don Quixote as that the writer of this manuscript was the author of the Book of Mormon."

Error may have many a rood the start of slow-footed truth, but the latter marches steadily, all times and seasons are hers, and all lands her home; she will in due course overtake her nimble predecessor, and when she does, exposure is sure and complete. The truth of Mormonism has waited long for vindication against this Spaulding error, and it is within the pales of the law of compensation that such vindication should come in the regions whence the falsehood had birth, and from evidences found almost in the hands of the men who first traduced such truth. J. S.


Note: In presenting his case, the RLDS President apparently forgot to address the issues raised by Ethan Smith's grandson. Certainly it would have been a reasonable choice to at least contact the grandson and solicit some clarifications of his assertions. But no: the RLDS leaders were not interested in that sort of logical investigation, when they had journalistic rhetoric available. Although this was the beginning of discussion of the "Ethan Smith theory for Book of Mormon origins," the actual initial rebuttal came from a Strangite, in the Saints' Herald of Aug. 2, 1887.

THE  LAST  WITNESS.
________

David Whitmer and the Early Days of Mormonism.
_________

The Last Survivor of the Three Witnesses Who Saw the Golden Plates
That Joe Smith Found and Testified to Their Miraculous Discovery
-- His Account of the Early Movements of Mormonism.
________

The recent death of David Whitmer, the last survivor of the "three witnesses," who testified to the truth of the book of Mormon, and to the alleged miraculous finding of the golden plates by Joseph Smith and their translation by him, revives speculation as to the origin of what most people agree to call a great delusion. And yet the fact must be faced that David Whitmer, who died the other say in Richmond, Mo., was not and had not been for years in the Mormon church as it exists in Utah;was not in accord with it, cordially hated it, was respected and honored by his neighbors as an honest, upright, intelligent and pious man, and died avowing with his last breath his belief that the book of Mormon was a revelation from God and that the story of the golden plates was true. A copy of the Richmond Democrat of Thursday, January 26, contains an account of the life and death of this man whose intimate connection with the early movements of Mormonism and the genesis of that faith give more than ordinary interest to the testimony he bears in regard to it. he was born in Harrisburg, Pa., January 7, 1805, and was in his 83d year when he died.

WHITMER'S  HISTORY

He possessed a remarkably robust constitution which, added to his habit of activity and temperate living, prolonged his life beyond four score. He lived in Richmond about half a century, and we can say that no man ever lived here, who had among our people, more friends and fewer enemies. Honest, conscientious and upright in all his dealings, just in his estimate of men, and open, manly and frank in his treatment of all, he made lasting friends who loved him to the end.

When a youth he moved to Ontario county, N. Y. He was married to Julia Ann Jolly, on January 9, 1831, in Seneca county, N. Y. In 1832 he moved from that place, to Kirtland, O. In 1834 he went to Jackson county, Mo., and in 1837 moved to Far West, Caldwell county, Mo., and from there to Richmond in 1838, where he resided to the day of his death. He leaves a wife and two children, two grandchildren, and several great grandchildren.

The peculiar interest, however, that attaches to the man consists in the fact that he was one of the "three witnesses" who claim to have seen the plates of gold from which Joseph Smith is said to have translated the book of Mormon through miraculous agency.

The other two were Martin Harris and Oliver Cowdery, both of whom died before Whitmer did and who also declared to their dying day that their testimony in regard to that alleged miraculous performance was strictly true. Most people know that Joe Smith asserted that he was led by a vision to dig in a hill near Palmyra, N. Y., the Hill Cummorah, and having so discovered some golden plates inscribed with strange characters and that afterwards by means of a miraculous pair of spectacles called the Urim and Thummim, and still later by means of a clear stone or crystal he was enabled to translate the hieroglyphics into English. The result was the "record of the Nephites," otherwise known as the book of Mormon or Mormon bible. Whitmer, Harris and Cowdery in a statement signed by them and usually bound up in the Mormon bibles testify that they saw the plates of gold; that they also saw an angel come down from heaven and that they saw Joe Smith translate the writing on the plates and aided in the work....

The Richmond paper gives this account of the matter as obtained from David Whitmer, the last survivor of the "three witnesses," over the reported discovery by Joseph Smith of the gold plates from which the book of Mormon was translated. Oliver Cowdery, the village school teacher, mentioned the matter to him and announced his determination to visit Smith and investigate the matter for himself, promising Mr. Whitmer, at the latter's request, to advise him of the result. A few days later he received a letter from Cowdery, urging him to join him, which he did, being received by the "prophet" with open arms. After remaining long enough to satisfy himself of

THE DIVINE INSPIRATION OF SMITH

the three returned to Whitmer's home, where it was agreed that the work of translation should be prosecuted.

Shortly after his return, and while he was plowing in the field one afternoon, he was visited by Smith and Cowdery, who requested that he should accompany them into the woods on a hill across the road for the purpose of witnessing a manifestation that should qualify he and Cowdery to bear witness to the divine authenticity of the book of Mormon, Smith explaining that such procedure was in accordance with explicit instructions he had received from

AN ANGEL OF THE LORD.

Repairing to the woods they engaged in prayer for a short time, when suddenly a great light shone round about them far brighter and more dazzling than the brilliancy of the noon day sun, seemingly enveloping the wood for a considerable distance. A spirit of elevation seized him as of joy indescribable and a strange influence stole over him which so entranced him that he felt that he was chained to the spot. A moment later and a divine personage clothed in white raiment appeared unto them, and immediately in front of the personage stood a table on which lay a number of gold plates, some brass plates, the "Urim and Thummim" and the "sword of Laban." All of these they were directed to examine carefully and after their examination they were told that the Lord would demand that

THEY BEAR WITNESS THEREOF

to all the world. These plates were engraved with characters termed in the book of Mormon "reformed Egyptian," characters unknown to the linguists of the present day, which is claimed as a fulfilment ofthe prophecy of Isaiah:

"And the word of the Lord has become unto them as the leaves of a book which are sealed, and which is delivered unto him that is learned, saying: Read this, I pray thee, and he sayeth, I cannot, for it is sealed," etc.

A slip of paper containing a fac simile of these characters, traced by Joseph Smith, was submitted to the celebrated Professor Anton and others and all confessed their inability to translate them, recognizing in them characteristics of several ancient alphabets. This slip is still in Mr. Whitmer's possession and is cherished with the same sacred care that he bestows on the original manuscript ofthe Book of Mormon, which he also retained.

All of this is sufficiently curious, but the local writer goes on to say that Whitmer narrated this story with such earnestness and candor that none who heard him ever had any doubt that he firmly believed it, and that in telling of the

VISION OF THE ANGEL

he narrated what he honestly believed to be true. As Cowdery and Harris -- both of whom, like Whitmer, withdrew from the Mormon church -- also remained firm in their belief as to the reality of this angelic vision down to the last hour of their lives it is a matter of curious speculation how Smith deceived them, if he did deceive them, and if he not, what it was that the three witnesses saw. As for the matter of the Urim and Thummim, or the Spectacles Smith used in translating, this account is given.

THE TRANSLATION

When one hundred and sixteen pages were completed, Smith intrusted them to Martin Harris, to take to his home with a view to convert his family to the new faith. They were placed at night in a bureau drawer and next morning were missing, having been stolen. They were never found and never replaced, so that the Book of Mormon today is short that number of pages of the original matter. As a

CHASTISEMENT FOR THIS CARELESSNESS,

The urim and thummim was taken from Smith. But by humbling himself, he again found favor with the Lord and was presented with a strange oval-shaped, chocolate colored stone, about the size of an egg but more flat, which it was promised should answer the same purpose. With this stone all the present book was translated. The prophet would place the stone in a hat, then put his face in the hat and read the words that appeared thereon. This stone is the only relic of the prophet's work in existence which is not in possession of Mr. Whitmer. It was confided to Oliver Cowdery and preserved by him until his death in 1852 [sic]. After that event Phineas Young succeeded in getting it from Cowdery's widow, and it is now among the sacred relics preserved at Salt Lake City.

It is related in the account of the local writer that Whitmer persisted in declaring all through his last illness and to his latest breath that the story of the three witnesses was true, and there can be no reasonable doubt that he firmly believed in its truth.

HIS LAST HOURS

On Sunday evening at 5:30, January 22, 1888, Mr. Whitmer called his family and some friends to his bedside and addressing himself to the attending physician, said: "Dr. Buchanan I want you to say whether or not I am in my right mind, before I give my dying testimony."

The doctor answered: "Yes you are in your right mind, for I have just had a conversation with you."

He then addressed himself to all around his bedside, in these words: "Now you must be faithful in Christ. I want to say to you all the Bible and the record of the Nephites, (book of Mormon) is true, so you can say that you have heard me bear my testimony on my deathbed. All be faithful in Christ and your reward will be according to your works. God bless you all. My trust is in Christ forever, world without end. Amen."

Upon one occasion, after awakening from a short slumber, he said he had seen beyond the veil and saw Christ on the other side. His friends who were constantly at his bedside claim that he had many manifestations of the truth of the great beyond, and which confirms their faith beyond all shadow of doubt.

Just before the breath left the body, he opened his eyes which glistened with the brightness of his early manhood. He then turned them toward heaven, and a wonderful light came over his countenance, which remained several moments, when the eyes gradually closed and David Whitmer was gone to his rest.

WAS A DELUSION.

All this is curious and shows what consolation there is in a religion faithfully lived up to when the final summons comes, even though it be in some sense at least, a delusion.
A pamphlet issued by Whitmer last spring is in possession of this writer, in which much quaint and curious information is given about the early days of Mormonism and in which the religious views of Whitmer as distinguished from those of the Salt Lake Mormons are strongly set forth.

"We believe," he says in the beginning of his pamphlet, in the

DOCTRINE OF CHRIST

as it is taught in the New Testament and the Book of Mormon, the same gospel being taught in both these books. The Bible being the sacred record of the Jews, who inhabited the eastern continent; the book of Mormon being the sacred record of the Nephites (descendants of Joseph, the son of Jacob), who inhabited the western continent, or this land of America. The Indians are the remnants of that people who drifted into unbelief and darkness about 350 years after Christ appeared to them and established his church among them."

He proceeds at length to explain how the Mormon doctrine was originally pure, but was perverted in later days when Joseph Smith was misled by lying spirits. He says that it having been recorded in the encyclopedia Britannica that he had denied his testimony as one of the three witnesses as to the divinity of the book of Mormon and that Oliver Cowdery and Martin Harris also denied, he makes this statement:

I, David Whitmer * * * [say once more to all mankind], that I have never at any time denied that testimony or any part thereof. I also testify to the world, that neither Oliver Cowdery or Martin Harris ever at any time denied their testimony. * * * I was present at the death bed of Oliver Cowdery, and his last words were, Brother David, be true to your testimony to the Book of Mormon."

Whitmer gives some attention to the theory that the manuscript story of Solomon Spaulding was the original of the Mormon bible. he says in regard to that:

THE SPAULDING STORY

Besides other false statements that are in the two encyclopedias above mentioned is the old story of the Spaulding manuscript. That is that one Solomon Spaulding, who died in Amity, Pa., in 1816, had written a romance, the scene of which was among the ancient Indians who lived in this country. That Spaulding died before he published his romance, and that Sydney Rigdon got hold of the manuscript in a printing office and copied it, that subsequently the manuscript was returned to Solomon Spaulding; that thirteen years after the death of Spaulding, in 1829, Rigdon became associated with Joseph Smith, who read the Spaulding manuscript from behind a blanket to Oliver Cowdery, his amanuensis, who wrote it down. Hence the origin of the book of Mormon. This is what is claimed by the enemies of the book: Satan had to concoct some plan to account for the origin of that book. I will say that all who desire to investigate the Spaulding manuscript story will not be obliged to go very far before they will see the entire falsity of that claim. I testify to the world that I am an eye-witness to the translation of the greater part of the Book of Mormon. Part of it was translated in my father's house in Fayette, Seneca County, N.Y. Farther on I give a description of the manner in which the book was translated.

When the Spaulding story was made known to believers in the book they called for the Spaulding manuscript, but it could not be found, but recently, thanks to the Lord, the original manuscript has been found and identified. It has been placed in the library of Oberlin college, Oberlin, O., for public inspection. All who have doubts about it being the original Spaulding manuscript, can satisfy themselves by visiting Oberlin and examining the proofs. The manuscript is in the hands of those who are not believers in the Book of Mormon. They have kindly allowed the believers in the book to publish a copy of the manuscript, with the proofs that it is the manuscript of Solomon Spaulding. There is no similarity whatever between it and the book of Mormon. Any one who investigates this question will see that the Spaulding manuscript story is a fabrication concocted by the enemies of the book of Mormon, in order to account for the origin of that book. Neither Joseph Smith, Oliver Cowdery, Martin Harris or myself ever met Sydney Rigdon until after the book of Mormon was in print. I know this of my own personal knowledge, being with Joseph Smith, in Seneca County, N. Y., in the winter of 1830, when Sydney Rigdon and Edward Partridge came from Kirtland, O., to see Joseph Smith, and where Rigdon and Partridge saw Joseph Smith for the first time in their lives.

The Spaulding manuscript story is a myth; there being no direct testimony on record in regard to Rigdon's connection with the manuscript of Solomon Spaulding.

I have in my possession the original manuscript of the Book of Mormon, in the handwriting of Oliver Cowdery and others, also the original paper containing some of the characters transcribed from one of the golden plates, which paper Martin Harris took to Professor Anthon, of New York, for him to read "the words of a book that is sealed:" but the learned professor, although a great linguist could not read the language of the Nephites.

In June, 1825 [sic -1829], the book of Mormon was finished, after which time Whitmer thinks Joseph Smith was not so much guided by the spirit of God as by Satan. The subsequent "revelations" of the prophet he takes but little stock in, although some of them he thought would pass muster, and he had occasionally some revelations of his own. As long as Brother Joseph had the stone to put in his hat the visions were reliable, but when he didn't have it they were doubtful to say the least. But even the miraculous stone did not always work.

"At times," he quaintly says, "At times when Brother Joseph would attempt to translate, he would look into the hat in which the stone was placed, and find he was spiritually blind and could not translate. He told us that his mind dwelt too much on earthly things and various causes would make him incapable of proceeding with the translation. When in this condition he would go out and pray, and when he became sufficiently humble before God, he could then proceed with the translation. Now we see how very strict the Lord is."

BROTHER SMITH'S REVELATIONS

One very curious incident of Satan's malevolent interference with Brother Joseph's revelations is given. It appears that when the bible was all transcribed from the plates, they had no money to get it printed.

The prophet suggested to Martin Harris to sell his farm to raise money. Martin did not like this, although he did not refuse, and was so slow about it that Brother Hyrum Smith was vexed with Brother Martin and thought that the money should be raised in some other way. So Brother Joseph got the stone, and putting it in his hat proceeded to have a revelation to the effect that if Hyrum Page and Oliver Cowdery should go to Toronto they would be able to sell the copyright and get money that way. This commandment Brother Joseph said was from the Lord. Hyrum Page and Oliver Cowdery went to Toronto accordingly, but failed to get any money there and came back sore troubled. We asked Brother Joseph," Mr. Whitmer explains, "how it was that he had received a revelation from the Lord that turned out so badly and why the brethren had failed in their undertaking? Joseph did not know how it was, so he inquired of the Lord about it, and behold the following revelation came through the stone: 'Some revelations are of God; some revelations are of man; and some revelations are of the devil.' So we see that the revelation to go to Toronto and sell the copyright was not of God, but of the devil or the heart of man." This convenient explanation seems to have satisfied everybody and Martin Harris succeeded in raising the money on his farm. Whitmer enlarges on this occurrence and shows from it that the cause of the subsequent degeneracy of the church was the mixing up of

DIVINE AND SOLEMN

revelations by Brother Joseph. Early in 1830, he says the book of Mormon was finished and Joseph gave the wonderful stone to Oliver Cowdery, saying that he would need it no more; that thereafter Joseph was to be the "mouthpiece of the Lord" and would speak revelations. However, it seems that Satan also used Brother Joseph as a "mouthpiece" and hence came a variety of "revelations" that Whitmer sets down as abominable and contrary to the pure doctrine as translated from the golden plates. That accounts, he thinks, for the polygamous practices of the Utah Mormons and other evil ways into which the church subsequently fell.


Notes: (forthcoming)

PIONEER REMINISCENCES.
_______
Written for the Willoughby Independent.

(under construction)

Notes: (forthcoming)

PIONEER REMINISCENCES.
_______
Written for the Willoughby Independent.

(under construction)

Notes: (forthcoming)

PIONEER REMINISCENCES.
_______
Written for the Willoughby Independent.

(under construction)

Notes: (forthcoming)

PIONEER REMINISCENCES.
_______
Written for the Willoughby Independent.

My recollections of Kirtland would not be complete without mentioning a few of the followers of Joseph Smith. -- Martin Harris, Oliver Cowdery and David Whitmer, witnesses to the Mormon book, or rather, testified that they saw and "hefted" the plates from which the book was transcribed. I believe they all admitted that the plates were covered with a cloth, and they only saw them by the eye of faith. I do not recollect of ever seeing Whitmer, but believe that both he and Cowdery left Kirtland before the camp left, and did not follow Smith to Nauvoo or Missouri. Martin Harris remained in Kirtland twenty-five or thirty years after the Mormons left. His mind, always unbalanced on the subject of Mormonism, had become so demented that he thought himself a bigger man than Smith, or even Christ, and believed that most of the prophecies in the Old Testament referred directly to him. One day, when working for me, he handed me a leaflet that he had got printed, taken from some of the prophets, telling of a wonderful person that should appear and draw all men after him. I looked it over and returned it to him. He said, who do you think it refers to? I said, why, of course, it refers to you. He looked very much pleased, and said, I see you understand the scriptures. In 1867 or 1868, while acting as township trustee, complaint was made to me that Martin Harris was destitute of a home, poorly clothed, feeble, burdensome to friends, and that he ought to he taken to the poor-house. I went down to the flats to investigate, and found him at a house near the Temple, with a family lately moved in, strangers to me. He seemed to dread the poor-house very much. The lady of the house said she would take care of him while their means lasted -- and I was quite willing to postpone the unpleasant task of taking him to the poor-house. Everybody felt sympathy for him. He was willing to work and make himself useful as far as his age and debility would admit of. Soon after that he was sent for and taken to Salt Lake, which was the only act of sympathy I ever knew of the Mormons bestowing on any of their dupes who had been ruined by them.

One day I met John Tanner coming out of the bank. I saw that he was feeling bad, and spoke to him rather sympathizingly. He said he wanted to tell me how he had been used. We stepped to one side and he said that he had put all his money into the bank, and now, when he wanted to draw a few dollars to support his family, they refused to let him have a dollar, and abused and threatened and insulted him for asking. Subsequently he had some articles of property which he took into Portage county and traded for cheese; this he brought to Kirtland and traded for other provisions. This was violating Mormon rules -- that all marketing should be done through the market-master. He was brought up before the church. I happened down there and went into the Temple to hear the trial. The market-master stated his case, and Joseph Smith made a speech showing the necessity of strictly obeying the rules. He was convicted, but I do not recollect amount of fine. Yet John Tanner stuck to his faith and left for Missouri with the camp, though he was a man of good ability, strict integrity. and respected by all who knew him. It was marvelous to see with what tenacity they held to their faith in the prophet, when they knew they had been robbed, abused and insulted.

I will mention one more instance of strong faith. Oliver Snow was an old neighbor of both my father and father-in-law in Massachusetts. He was of more than ordinary ability and undoubted integrity. He removed to Mantua, Portage County, and with his family became followers of Alexander Campbell under Rigdon's preaching, and followed him into Mormonism. The sons stood high in the Mormon priesthood, and a daughter became infatuated with Smith, and was reported to have been sealed to him as his spiritual wife. She was quite a literary person with much poetic talent. Her poetry was superior to that of our early Kirtland poets. A poem of hers of some four or five verses, the last one only remembered, read thus --
We thank thee for a prophet's voice,
His people's steps to guide;
In him we do and will rejoice,
Though all the world deride. Mr. Snow came to Kirtland in 1836, and purchased the farm at the Center now owned by David Traver. He decided not to go with the camp, but to remain in Kirtland. He was quite intimate at our house. I then lived with my father-in-law.

After the Mormons had got settled at Nauvoo, Joseph Smith had a revelation that Snow must turn out his farm to pay a debt that he [Smith] owed at the Geauga Bank and take an order on the bishop at Nauvoo, where the amount would be made up to him. The old man hesitated. He did not like to go, but as he had two sons and a daughter that stood high with Smith, they would not see him wronged -- and as it was the will of the Lord he felt it his duty to go. A few days before he left he came up to bid his old friends good bye. He had some fine blooded cattle of the Hereford breed, and wanted to make me a present of a calf three or four days old -- he should take the cow with him. I went down for the calf and had quite a talk with him -- told him I feared he would never realize anything from his order on the bishop. He said, If I don't it is the last they will ever get out of me; I have still a good farm in Mantua and enough besides to carry me through this world, and if the order is not paid I shall leave them. Some three or four years after he left I heard that he remained with them till they had robbed him of all that he had -- that he had sold the farm in Mantua and the church had got all of that but the last payment of $800, with which he intended to leave, and that was stolen from him, it was thought, by some of the brethren -- leaving him entirely destitute. He then gave the worthless order on the bishop to his son, and told him if he could find any one wishing to come to Nauvoo, to trade it to them for a farm. His son succeeded in trading the order for a farm, and the broken-down, feeble old man left Nauvoo for his new home.

C. G. C.    

Note: This series of articles by Christopher G. Crary (1806-aft 1893) were reprinted in 1893 in his Pioneer and Personal Reminiscences.

PIONEER REMINISCENCES.
_______
Written for the Willoughby Independent.

I was reminded the other day by an old school teacher that in my reminiscences I had said nothing about common schools. I told her that common schools were invented since my day. She seemed to doubt my word. On collecting my thoughts together I found that I did remember some things about schools, but they were not very common. When I was five years of age I had learned to read, and thought myself quite proficient in that branch of education, and on reading a chapter in the Testament to my mother she confirmed me in my good opinion of myself. After we came to Ohio and settled in Kirtland there was not much chance for schooling in our part of the township. I think in 1813 a school was started at the Flats, in a private house and my sister hired to teach it. If remembered aright, her wages were fifty cents a week and board around -- that is, with each family, according to the number of scholars sent. My parents wishing to give me a good education hired me boarded at the Flats. I do not know the price of board, but if it corresponded with the quality, it should be low. We had for breakfast johnny-cake, boiled potatoes, fried pork, and the grease that was fried out of it -- which the lady of the house called sop -- and sometimes butter. For dinner it was cold johnny-cake, or cold boiled potatoes; and I will say that I never before or since ate potatoes that, equaled them; they were of an old English variety, large, dry and mealy. A little salt might have improved their flavor; but salt was scarce and high in those days. For supper, the best meal, it was johnny cake or potatoes and milk. I could have stood the fare well enough, for I was well seasoned to short commons and hard fare, if the lady had not been an intolerable scold. She did not scold at me, but at her son, who was about my age. He could do nothing right -- she scolded him for eating so much; scolded him for eating so much butter. Why don't you do as Christopher does? He eats sop on his bread and he don't eat half as much as you do -- eating so much will make you sick. I was very bashful, and of course let the butter alone, and did not quite satisfy the cravings of hunger. I became homesick in a week, and concluded that my education was sufficient.

About 1817 a school was started by Mrs. Aaron Metcalf, in their house, which stood a little above the residence of Mrs. Myers. Mrs. Metcalf was an excellent teacher, and all liked her. After my mother, I thought her the nicest woman I had ever seen. She taught two winter terms of three months each. I do not know what wages she had -- probably not much over a dollar a week. There was no public school fund in those days, and think there was none until about 1835 or 1836. The teachers were paid in different ways -- sometimes by subscription, and then sometimes the patrons signed for so many scholars; and after the township was settled so that there was no lack of scholars they paid according to the number of days sent.

Teachers were not required to understand grammar or teach it till about 1836, when the common school law went into effect. The wages of female teachers rose from 50 cents a week up to $1.50, and male teachers generally got $12.00 per month for the winter term and board around. I think Geo. A. Russell's father taught for two or three winters for $12.00 a month and boarded himself. Of school books we had but few, and hardly two of a kind, except the spelling book. Webster's spelling book was universally used for spelling and reading by all except the first class, or more advanced scholars. They had the Columbian Orator, the American Speaker, Morse's Geography, and the Testament. I think my father never paid more than two dollars for books for my use -- a Webster's Spelling Book, an American Reader, Gough's Arithmetic, and a slate, I believe was all. Pencils we made ourselves from soapstone. Now it costs a small fortune to supply a family with school books. New books have to be bought with every change of teachers, and prices have unreasonably advanced. A gentleman moved into Marshalltown, Iowa, a few years ago. His family was well supplied with school books, but not of the kind used in town, and it cost him $18.00 to furnish them with new books. Certainly reform is needed in the matter of school books.

In 1832, feeling the need of some knowledge of grammar, we hired a gentleman by the name of Moran to give us twenty-four evening lessons in that study. He taught principally by lectures. He was social and genial, a perfect master of grammar, and we anticipated much good from his labors; but in a week or so he did not appear for four or five days, but was found down at the still-house nearly dead drunk. When sufficiently sobered up he came back and tried to make light of his spree -- said that he was not drunk -- that he did not consider a man drunk so long as he could sit, stand or lie in a ten acre lot. Our temperance society was then in full blast, and we decided to live up to our principles in laboring for the reformation of the erring, and gave him another chance on promise that he would refrain from intoxicants -- but with the understanding that it would not be so easily overlooked. The second time, school went on for a week or so, when he went off on another bender, and we never saw him again. Thus our fond hopes of becoming grammarians were forever blasted.   C. G. C.


Note: This series of articles by Christopher G. Crary (1806-aft 1893) were reprinted in 1893 in his Pioneer and Personal Reminiscences.

"Pioneer Reminiscences Examined."
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Editors Willoughby Independent:

The articles appearing of late in the columns of your paper as Pioneer Reminiscences and signed "C. G. C.," contain so many false and ridiculous statements concerning the Latter Day Saints, as to require a reply, lest the unsuspecting and casual reader be deceived thereby. Just why this C. G. C. should seek to reflect against the Saints of Lake county by sowing these tales of gossip and slander, is more surprising when we consider the confession made in his introductory to the Kirtland part of the so-called reminiscences, declaring that he knew nothing against the Latter Day Saints of Kirtland or their religion. The articles show that he knew no more about the early Saints of Kirtland or their religion than he does of those now residing here. But he seeks to discredit them. Has he been newly converted by the blood and thunder story of John D. Lee, and hence began this tirade upon a people whose acquaintance he has never made, and whose faith he has never examined, except through the corrupt stories of our bitterest foes, although living for a number of years within a few miles?

In the issues of May 30, July 11 and 25 and August 2d a wonderful attempt is made to discredit the honesty and honor of Joseph Smith by story and insinuation about things in general and the matter of the Kirtland bank in particular. Of this last he says:

"The bank soon collapsed and shut down, and the boxes that purported to contain specie were found to be filled with lead, pot metal, or sand, and the packages of bank bills were found to be strips of newspaper carefully done up -- so said by those who examined -- at any rate, the money was gone, and supposed to have been sent to Philadelphia and New York to buy goods, -- Smith having brought on a large stock of goods, and another karge stock owned by some of the dignitaries of the church."

Had C. G. C. been an investigator, but a few queries in his own mind upon the foregoing would have dispelled his suspicions, had nothing else been at hand. 1. -- If the money was sent to the east, it was to begin with in the bank, and why infer that the institution was founded without capital to defraud? 2. -- If the money was sent east to pay debts, where is the dishonesty, so insinuatingly urged? 3. -- If these men believed in dispoiling the Gentiles, as C. G. C. states, why did they take the money and send to pay debts to the Gentile merchants of Philadelphia and New York and leave their paper in the hands of their brethren at home with whom they must live? 4. -- If this was an anti-banking company, as he says the bills showed, how do we find a bank examiner taking charge to examine its vaults? 5. -- If no bank examiner took charge, how did C. G. C. find out that they had nothing but "pot metal and sand and strips of newspapers?"

It was with this, as most any other incident of its kind that has taken place in the country, when the bank failed there were certain true reasons for it, and any amount of false ones assigned by its enemies, although they may never had a dollar's interest in the concern; and it is these false theories that our friend has taken as correct, which the examination of his own statements fully shows. Does he or any one else desire to go into an examination of the question of the hinesty and truthfulness of the early Latter Day Saints in Kirtland, prominent among whom was Joseph Smith, we are quite satisfied to undertake to meet the issue and ask only an equal hearing with opponents.

The yarns spun and tales told about the Kirtland bank may do for those who know nothing of business or banking, or the care and custody of funds, or those who care not for justice so their little theories are promoted, but to none others. The facts are: 1. -- That Joseph Smith was not in the mercantile business at Kirtland, and did not bring on the stocks of goods asserted. 2. -- That he neither gave the money of the bank out to pay his owns debts or the debts of any others, "high dignitaries" of the church. 3. -- The reliance of the Kirtland bank was not held out by its officers and friends to be the coin in its vaults, but in real estate that backed it; and hence the absurdity of the stories of the "strips of newspapers" and boxes of sand" to any one who will but use his thinking power a little. There was about 175 stockholders in this institution who pledged their real estate as the reserve to holders of the paper.

Mr. Lyon, a general merchant of Cleveland, who was then in the country and had no sympathy so far as believing with the saints is concerned, says: "The Kirtland money was the best we had, because it was based upon real estate." This is the truth; the bank was compelled to close its doors in common with all other banks of Ohio then, with this difference -- the Kirtland bank had for its primary cause in the failure the underhanded and dishonest work of its enemies, while the hard times was the secondary or contributing cause; whereas, other banks, as a rule, fell simply from the condition of the times. The real estate of the Kirtland bank, however, was the pledge, and except for the great depreciation in values every dollar would have been redeemed at par. As it was, there was a loss to many of the last holders, but nothing in proportion to what the people suffered from other banks. And but for the assistant cashier's violation of his instructions during the absence of the cashier, Joseph Smith, to the New England states, it is quite probable that the Kirtland bank would have survived the terrible times of 1836 and '7. Benjamin Markell, a resident of Kirtland at the time -- not a Latter Day Saint -- a man of means and business, gave his evidence on November 29, 1884, upon this as follows:

"I was acquainted with old father Smith's whole family. Knew Joseph, Hyrum, Carlos, William, and all the rest who came here. There were two young women in the family. I was well acquainted with them. They were nice girls. Hyrum was, I always thought, a very exemplary man. William was more fond of fun and sport. I dealt with Joseph Smith when he lived here. At one time I loaned him about $200 in money. He paid me as he agreed. At different other times I loaned him small sums; he always paid me and acted honorably. I believe the Smith family would do right and deal honorably if they were treated properly. They were pitched into by others on account of their religion. The Kirtland bank, in my judgment, failed on account of mismanagement, trusting of incompetent men to do the business together with the hard times coming on. I did not attribute it to the dishonesty of the parties."

As before stated, in the absence of the cashier one Grandison Newell and his set of the baser sort got around the assistant cashier and pretended they would stand by him, and for him to send out the bank notes that he had been ordered to hold. Newell was a man of means but hated the Saints. The assistant believed him and put out the money, and Newell worked to break down instead of to sustain. Mr. Smith returned and took in the situation, and to prevent fraud upon the people at a distance at once gave notice to the press of the country in August, 1837, of this work and of the effort to send men by these parties to different parts of the country to enrich themselves, and bring in its train odium against the people, and thereby nipped the greater fraud of these enemies in its first stage. The act of the cashier in thus sending over the country so promptly the facts, shows him to have been honorable throughout.

Some of the best and cleanest men of the nation, from General Grant to the citizen of no rank and pretension, have through over-confidence in friends and the times, been thus made to feel the unrelenting grasp of business evolution; yet no honorable man tries to belittle their lives and usefulness by reason of the charge he makes against the early Saints of Kirtland being "ignorant, fanatical," and "ready to do anything, even to the taking of life," is so well answered by Mr. Bancroft, the historian, in his estimate of this same people, that I but insert his own statements: "There was some thieving among them, but they were no more immoral or dishonest than their persecutors who made war on them, and as they thought without a shadow of right." Again: "But when the testimony on both sides is carefully weighed, it must be admitted that the Mormons in Missouri and Illinois were, as a class, a more moral honest, temperate, hard-working, self-denying, and thrifty people than the gentiles by whom they were surrounded."

The assertion of C. G. C., "that they should not hesitate to take life, if the Lord commanded them" and "that they should suck the milk of the gentiles," are pure fabrications, gotten up by the enemies of the Saints and directly contrary to their belief and teaching. The Lord did say to them: "Thou shalt not kill." "Thou shalt not speak evil of thy neighbor, nor do him any harm. Thou knowest my laws concerning these things are given in my scriptures; he that sinneth and repenteth not shall be cast out. B. of C. sec. 42. Again: "Let no man break the laws of the land, for he that keepeth the laws of God hath no need to break the laws of the land." Ibid, sec. 58. Instead of teaching the taking of the property of others, as claimed by C. G. C., and their enemies, the paragraph reads as follows: "For it shall come to pass that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate of the riches of those who embrace my gospel among the Gentiles unto the poor of my people who are of the house of Israel." Ibid. sec. 42, par. 11. The instruction is upon the rightfulness of those who are able to make voluntary contributions for the poor and the needy, and must be commended by any Christian people; but to find fault with the teaching of Mr. Smith his enemies deliberately and corruptly take out the words of the passage -- "those who embrace my gospel" -- and send forth this multilated thing as proving their positions. And singular enough, men are found who seem delighted to dwell upon and repeat this lie. -- They should remember that John's Revelations condemn alike those "who love" and those "who make a lie."

The early Saints taught the doctrine that the "meek shall inherit the earth." So did Jesus. They taught that "The kingdom and dominion under the whole heaven should be given to the saints of the Most High." So did Daniel and Jesus. The Saints taught that this would not take place till Jesus should come in person to reign over them. So did David, Daniel, Paul and John. Did their foes make war upon them because they feared they might be the chosen ones when the Lord should come? The unjust and cruel manner of the warfare against them at the time and the spirit of falsifying their doctrine and teaching since, fully justifies such confusion.

The way the tales and stories start and are enlarged upon is well illustrated in the statement told by our enemies and published over the country of what Rev. Z. Rudolph, father of Mrs. Garfield, had said about his knowledge of Sidney Rigdon and the Book of Mormon. On the 24th of July, 1885, I called upon Mr. Rudolph at his home in Mentor, with the statement, and he at once said that he had made no such statement. "I know nothing myself of Rigdon's whereabouts in 1827; all I got is second hand." "I knew he was away from home in March, 1828, longer than we expected when he went away. He went to Mantua to hold a meeting and was to have been back in about a week, but did not come for a longer time, and we found out that Walter Scott was to be at Warren, and he went down there to see and hear him. That was the time that Scott was stirring up such an excitement by his preaching." Well, we queried, what did you say to Clark Braden or any one else that made them publish you as one of the witnesses to their assertion that Rigdon and Smith were acquainted before the publication of the Book of Mormon? Ans.: "I said that Deacon Blish told me -- (he was a deacon in the Baptist church, that Rigdon left) -- after Smith and Rigdon got acquainted, that he was apprehensive that Smith and Rigdon were colloquing together."

This is a duplicate of the story of the "three black crows;" and yet thousands read the published lie and drink it down without question, because it suits them. Had not the Saints of Kirtland from 1831 to 1838, as now, ever been ready to compare their views with others, and all with the Bible, holding forth a readiness to abide its teachings and as it read, there might be left some excuse for calling them ignorant and fanatical. Do fanatics reason? or does the ignorant abide in the principles of the doctrine of Christ? In our warfare upon others let us be men, if we cannot be Christian men, and do justice to our fellow men, although our cherished idols be thereby demolished.

The early Latter Day Saints of Kirtland believed in and taught what the Saints of Kirtland do today. The Temple property was adjudged as belonging to the Saints of today,"The Reorganized Church," for the reason that they were in the faith of their brethren who sacrificed for and builded it; and all the talk about the Saints living here now being all right so far as citizens are concerned, and having a faith which none can successfully assail, but that the early Saints believed in and taught hidious and ridiculous things, is sheer nonsense. Neither party has ever believed in, practiced, or taught any principles of faith and doctrine but what was taught and believed by Jesus and the Apostles; and if our friends think differently, let them come forward with the proof.

What authority has C. G. C. for the assertion that the doctrine of the early Saints of Kirtland were -- "That the gentiles had no rights that they were bound to respect?" "That it was doing God service to despoil them of property and even life when it was thought necessary for the advancement of the Mormon Church?" "That the doctrine of celestial marriage was carefully and rather secretly advocated in Kirtland?" That Oliver Cowdery ever either in private or in public "renounced the whole thing privately" or any part of his testimony to the Book of Mormon? These are all on par with the statement that "a judgment was pending against Smith on which the Temple was sold at sheriff's sale sometime after they left." The records of the county, of easy access to all, will show just how much truth there is in the statement and if he wishes to be fair why doe he not inform himself and give the facts?

So with the other assertions; men stand ready right in Kirtland, and have for years with evidence that none can gainsay, and are willing to compare in private interview or go before the justices or common pleas courts of the county and honorably and justly attest these stories; but only one effort has been attempted to meet the facts, viz.: that before Justice Carpenter in March, 1884, when Rev. (?) Clark Braden raked the town and country to try to prove a dishonest and mean act against Joseph Smith, when not one even of his own selection of biased and prejudiced witnesses was able to make out a single instance. The evidence duly certified, sworn to and subscribed, is published and of easy access, and yet C. G. C. seems neber to have heard of it. But he has the purported confession of John D. Lee; and now, if he will get the publications of Jesse and Frank James, and the Cleveland Fur Robbers, they may prove another valuable addition to his theological library.

This John D. Lee book, so explicitly relied upon by C. G. C., does not sustain him in the assertions about the early Saints of Kirtland; why he suppressed the truth spoken in that to take up and publish the story of Lee with Brigham Young, we leave for his own explanation. Lee expressly states, if that book is to be accepted, that his acts done under Young were not according to the teachings of Joseph Smith. He says: "Joseph Smith taught the pure gospel of Christ." Not so with Young. Why [does] not C. G. C. stand by the statement of his own witness?

It would be just as reasonable to charge the bloody massacre of "Hauns' Mill," Mo. -- the darkest and most heartless in the annals of the United States -- not even the hellish work of the "Mountain Meadow" equalling it in the perfidity and betrayal of the confiding trust of women and children -- to the teaching of the President of the United States and John Knox and Alexander Campbell, as that of Mountain Meadow to Joseph Smith. At Hauns' Mill the pledge of protection was made by an officer of the U. S. army and bearer of the flag of the nation, to which these parties had a right to look for protection in the persons of Colonel Ashley and Capt. Nehemiah Compstock; and on the following day they returned and massacred the entire party of emigrants. The men who did it were zealots in the faith of their churches, and not one was ever brought to justice. Where does C. G. C. attach the blame?

The charge brought against Martin Harris, that he was poor and thought crazy on the subject of Mormonism, is about as good an objection as any other. It is very handy to call a man crazy when he lets his mind dwell upon a special theme that his neighbors do not see as he himself does.

Robert Fulton was thought crazy by his friends and neighbors when he wrought at steamboat construction. And so Prof. Morse, the inventor of telegraphy. The king thought Paul was "mad" on the subject of religion; and now Martin Harris is crazy because his soul is enwrapped in the Bible question. But what did Harris teach that was so bad and foolish? Oh, well, that is not remembered: but he applied something in the Bible to himself. How dreadful!

If our friend has anything said or done by Joseph Smith that will justify his assertions, let him quote and give chapter and verse. We shall be interested in evidence, but have nothing in common with gossip and slander. In the spirit of "charity for all and malice toward none," we are ready at all times to seek the truth and pursue it; but in our investigation and strife for the right we demand justice to the dead as well as the living.
                Respectfully,                         E. L. KELLEY.
Kirtland, O., August 9, 1890.


Note: RLDS Bishop Edmund Kelley's letter was reprinted in the Lamoni, Iowa Saints' Herald of Sept. 13, 1890.

PIONEER REMINISCENCES.
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Written for the Willoughby Independent.

Are we not a nation of grumblers? We grumble when it is too hot, too cold, too wet or too dry. We grumble at working ten hours for a day's work, and would do the same at eight hours. We grumble at $1.50 and $2.00 per day, because some get more. We grumble because some of our neighbors are getting rich faster than we are. We grumble at the extortions of railroads, bankers, manufacturers, merchants and professional men. We grumble at paying 5c. or 10c. a yard for calico sheeting and shirting, because there is a duty on the imported article. We grumble at paying 75c. for an axe, for the same reason. We grumble at paying $25 for a suit of clothes, because the same can be bought in Canada for $20. We grumble at paying three cents a mile railroad fare, and would grumble the same at two cents. We grumble at two cents letter postage, and want it reduced to one. Those that have to sell grumble at low prices -- at the low price of beef, pork and grain: and those that have to buy grumble at the high prices. In fact, we all have something to grumble about. I think we grumble ten times as much as we did sixty to eighty years ago, when we had ten times the cause for it than now.

I will mention a few of the inconveniences, hardships and privations that we endured without much grumbling. Lucifer matches were not invented, and we had to keep our fire alive the year around. In summer we buried a few brands in ashes to keep the fire alive during night if by any mishap it went out we had steel, flint and powder with which to start a fire. Breakfast would be delayed a half hour or more. But neither government or providence were to blame, and we had nobody to grumble at. We worked for 50c. a day of twelve hours and were satisfied, as it was the highest price. We sold wheat for 37c. a bushel, and bartered corn for whiskey, and were happy. We paid 25c. letter postage freely, because the P. O. department did not support itself. We paid $2.00 for an English axe, $1.50 for an English sickle, about the same for a scythe, 6c. to 8c. per pound for nails. We knew there was a tariff on all foreign goods -- tea, coffee, iron, cutlery, and most everything else -- but we paid it without grumbling because our government was poor and had about as close work to make the year ends meet as we had. The government had frequently to borrow to do it. Even as late as 1860 it had to borrow millions to meet its current expenses in a time of peace, and that at a ruinous rate of interest. We paid duty on the goods we bought and the merchants' profits more freely than any other part of the amount, as that remained in the country and entered into circulation, while the balance went to England never to return. We have paid to England in the last twenty five years about $300,000,000 for tin plate, which has taken that much money out of the country. In addition, we have paid about $78,000,000 duty, but that has been retained in the country and helped to furnish our circulating medium..

Axes in an early day came from England. They were an awkward looking tool and cost $2.00. Blacksmiths made some that looked not much better and cost about the same. As I considered myself A No. 1 in the use of an axe, I will relate how I obtained my first one. I gathered a load of black walnuts and bartered them off in Painsville, at 25c. a bushel. Took in part pay 1 1/4 lbs. of English blistor steel, the only kind then fit for edge tools. Took an old axe pole to Chatfield's blacksmith shop and had it jumped. The charge was only 75c., as I found the steel. I paid him at N. K. Whitney's store, and paid Whitney with wood at his ashery. It took two of us a day to grind the axe, and when finished it had cost me about seven days' work. I did not grumble but rather felt proud that I had obtained it so easy. I had plenty of days' work but little cash. It was a good axe, but I can now buy one just as good and much handsomer for seventy-five cents.     C. G. C.


Notes: (forthcoming)

LETTER FROM C. G. C.
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Editors Willoughby Independent:

I see by the last issue of your paper that E. L. Kelley has a long-winded article criticising my remembrances of Kirtland. I had made no allusion to the church of the Latter Day Saints who now occupy the Temple at Kirtland, and disclaimed any intention of doing so: but a wounded bird will flutter, and when a coat fits there is no objection to its being worn. I have written reminiscences mostly from memory, but intend to have all the matter stated to be substantially true -- and still believe they are so. I will only notice a few of his most prominent charges against me, leaving the most of his sophistry for future comment.

He says that the Mormon bank was not based on cash in the vaults, but on the pledge of real estate. I deny that there was any tangible pledge of real estate whatever. It was an unchartered institution, and therefore a violation of the laws of Ohio. But, says Kelley, there were one hundred and seventy-five stockholders whose real estate was pledged for the redemption of the bills. From what I knew of the Mormons at that time I think not one in ten owned unencumbered real estate; and whatever talk there may have been among themselves of pledging the half acre lots they had bargained for at $500 or $1,000, with but little if anything paid down, it amounted to nothing that holders of the bills could reap any benefit from whatever. The bank collapsed in a few weeks after the first issue of bills, and there was considerable clamor among the brethren, and the building was searched but nothing found except lead, etc. I had this from a Mormon, who then renounced his faith.

As for Smith's store, he certainly had one in the fall of 1836. It was reported to be his; he claimed it to be his. I saw him in it several times, apparently the owner of it -- Kelley to the contrary, notwithstanding. I never claimed that they sent money to New York or Pennsylvania to pay debts -- I think their credit would not enable them to make debts there. The story that Smith endeavored by publication of the press or otherwise to stop the circulation of Mormon money, is rather fishy. As men went out with pockets full of the stuff, signed by Joseph Smith, during the winter of '37 and' 38, to shove it off, mostly for horses. They were down in Central Ohio where my father and brother lived, trying to get rid of it.

Last April, a lady in Chardon found in grandfather's old desk in a secret drawer $85 Mormon money. It is quite probable that it was taken for a horse. Brother Kelley seems to draw some consolation from the fact that it was hard times, and that other banks with fictitious capital failed. All banks did suspend specie payments several months after the Mormon bank collapsed, but all honest banks based upon capital came through all right. I was living near there at the time and took much interest in the bank, hoping it would succeed and enable us to sell out and get away. I attended one or two meetings where bank business was talked up, and believe that I know more about the inside and outside workings of the bank than E. L. Kelley, who was probably not born at that time, and has obtained his knowledge second and third-handed and from a one-sided source,

I will notice but one other charge at this time that Kelley makes. That is, that I have quoted Lee against Joseph Smith, and omitted what he said in his favor. Lee was quite a strong believer in Joseph Smith, and never lost faith in him even to the last. He did not intent to say anything derogatory to Smith's character as a christian and a gentleman, and considered his practice and teaching polygamy corresponded with the scriptures of the Old Testament, and was the crowning glory of his doctrine, that doctrine that sanctioned him (Lee) in the enjoyment of the society of nineteen wives and fifty-four living children.

I am sorry to have any controversy with brother Kelley, and think it uncalled for. If anybody has reason to complain of my recollections it is the Salt Lake Mormons. I can see no difference in the doctrines promulgated by the early followers of Joseph Smith and those of the Salt Lake Mormons -- except as carried out by the cruel and blood-thirsty Brigham Young, the successor of Smith. But between the early Mormons of Kirtland and those residing there now there is a great difference. The present Mormons, if I am correctly informed, do not believe in celestial marriage -- do not claim to be the exclusive children of God and that all others will be destroyed, or the only saints that are to inherit the earth -- do not hold that it is right to despoil the Gentiles, as the Israelites did the Egyptians. In fact, are said to be a quiet, honest, law abiding, good sort of citizens, with but little in common with the early Mormons except the name -- and without the name would hardly be distinguishable from other religious denominations.     C. G. CRARY.

P. S. -- Grandison Newell was an open and bitter enemy of the Mormons of long standing, and the last man that would go near their assistant cashier, and he must have been a green one to listen. That story needs salt.
La Moille, Iowa, August 18, 1890.


Notes: (forthcoming)

PIONEER REMINISCENCES.
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Written for the Willoughby Independent.

I am offered the names of people in Kirtland who have lived through the reign of Mormonism there, to substantiate what I have said about the followers of Joseph Smith in my history of Kirtland, which has so badly disturbed brother Kelley, but I think I can substantiate what I have written and possibly some more, without exposing my friends to his criticism or to the anger of the Danite band. In this article I propose to give a short sketch of Mormon history. Their first intention was to make their headquarters, their Zion, in Missouri. I think they purchased some land there. If they promulgated the same doctrines there that they afterwards did in Kirtland -- that the Gentiles were to be destroyed, and they, the Saints were to inherit the earth -- there is no wonder that the hot southern blood rose in anger and fired them out of the state. They then lit down in Kirtland upon a law-abiding and long-suffering people. To some of their proceedings there I have alluded in my recollections of that township, and will not repeat at this time; suffice it to say, that with God within call to advise and direct they saw themselves completely aground, and had to leave from the folly of their own acts without much outside pressure.

Feeling themselves now strong enough to assert their rights in Missouri, they went back again there, but soon got in difficulty with the Missourians and after considerable blood-shed were again driven out of Missouri. They then took refuge at Nauvoo, Ill.; here they quarreled among themselves and also with the Gentiles around them. According to Lee, the quarrel among themselves led to the murder of Joseph and Hyrum. Whether Mormons or Gentiles were guilty will probably never be known. I think no one was ever brought to justice for the crime. The death of Smith seemed to allay the trouble among themselves but the trouble with the Gentiles waxed hotter, until the Mormons had to leave for Salt Lake. On arriving there, where they considered themselves out of the reach of law, and felt safe in putting in practice the boasts and threats made in Kirtland, of living off the Gentiles, by robbing and murdering emigrants passing through their territory to California. Their crimes became so unbearable that in 1857 the government sent an army of soldiers to chastise them. Since then they have been a constant menace to the government, defying laws and devising means to escape punishment -- or receiving punishment and then committing the same offences.

Their religion is an aggressive one. They are the true Saints. The Gentiles are to be destroyed and the end justifies the means. After the removal of the Mormon Church to Salt Lake, several communities of Mormons gathered in different places -- one at Beaver Island in the upper lake region, led by one Strang, which had become quite numerous, but quarreled among themselves and murdered Strang; and the society has died out or has no quarrel on hand, as we hear nothing about them. They had quite a settlement at Edenville in Marshall county, Iowa, which died out -- probably for want of something inside or outside to quarrel about.

There are some other settlements of Mormons that I know nothing about, and I should not have known much about the Mormons of Kirtland if I had not in my history of that township made some allusion to Mormonism which enabled brother Kelley to display his sophistry and exhibit his pugnacious disposition. Kelley says, "If he (C. G. C.) will get the publications of Frank and Jesse James and the Cleveland fur robbers, they will prove another valuable addition to his theological library." The meaning of the sentence is to me rather obscure. I can see no theology in the crimes of Blinky Morgan, Frank and Jesse James. They were not committed under the cloak of religion -- did not throw the responsibility off upon God and claim him as a partner; and wherever the James boys and Blinky Morgan may be placed in the hereafter, it seems to me in justice that Rigdon, Smith, and Young should have assigned to them much the hottest corner.   C. G. C.


Notes: (forthcoming)

PIONEER REMINISCENCES.
_______
Written for the Willoughby Independent.

I suppose it is a matter of history, or at least of record, but perhaps not generally known to the present generation, that the states of Ohio and Michigan once stood facing each other in battle array. The way it happened was this: When the states of Virginia, Connecticut, and others whose colonial charters from the British crown extended across the continent to the Pacific ocean, relinquished to Congress their western claims, it was decided by Congress to divide the north-west territory into five territories for admission as states, to be bounded as follows -- Ohio on the east, and south by Pennsylvania and the Ohio River, west by Indiana, and north by a line running due east from the south end of Lake Michigan to Lake Erie; thence by the Lake to the Pennsylvania line; Indiana north by an east and west line ten miles north of the south end of Lake Michigan; Illinois to extend on the west side of Lake Michigan, distance not recollected; and on the west by the Mississippi River, which was then our western boundary. The territory west of the Mississippi was afterward obtained by the Louisiana purchase. Wisconsin was bounded west by the Mississippi, north and east by Lake Superior, St. Mary's River, and Lake Michigan; Michigan by the lakes on the west, north and east, and by Ohio and Indiana on the south.

Ohio was the first to apply for admission to the Union. In her constitutional convention in 1802 it was found that her north line would not include the mouth of the Maumee River, then called the Mayme of the Lakes, a navigable stream for some distance. Ohio wanted control of it mouth, knowing that some day there must be a large city near its mouth. The convention fixed her northern boundary on a line running a little north of east from the south end of Lake Michigan to the north bank of the Maumee River at its mouth. She sent a commission to run and mark the line through and was thus admitted to the Union.

In 1834 Michigan applied for admission and claimed to the east and west line. Ohio, to prevent trouble, sent a commission to trace and re-mark the line. The commission consisted of Uri Seeley, of Painesville, a Mr. Taylor of Columbus, and Mr. Patterson of Cincinnati. Messrs. Hawkins and Fletcher were the surveyors, and Zophar Warner, lately of Willoughby but now of Kirtland, as an assistant. To Mr. W. am I indebted for many of the names, facts and circumstances. Governor Mason, the acting governor of Michigan -- (I think he was lieutenant under Cass, whom I believe was in General Jackson's cabinet) -- sent an officer by the name of Brown with a posse and arrested the commissioners and surveyors and marched them to Tecumseh. Governor Lucas of Ohio at once called for troops to release and protect the surveying party, and Governor Mason prepared to defend his officers.

At this stage of the proceedings Congress interfered. Ohio could not be dispossessed -- but to pacify Michigan, Congress gave to her a large territory from Wisconsin across the lakes. There were but few settlers in Wisconsin at that time to complain, but she lost a valuable portion of her territory, rich in mineral and timber. Lewis Cass had much influence in national affairs at that time, and managed to give Michigan the best end of the bargain at the expense of Wisconsin, and Ohio held all she claimed. The Fletcher, mentioned with Colonel Dodge, surveyed the Ohio Canal; and the Mr. Hawkins, spoken of, was afterward speaker of the House of Representatives at Columbus. There was a man often mentioned in the papers at that time by the name of Stickney. He bad two sons, the oldest of which he named One Stickney and the second Two Stickney. They always retained those names, and were often mentioned during that trouble; but I do not know that they had anything to do with the matter. Mr. Warner thinks they had not, but only lived on the disputed strip of land.   C. G. C.

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"Pioneer Reminiscences" Examined.

Editors Willoughby Independent:

In August 29th issue of your paper I find another pioneer (?) article from the pen of C. G. C., who turns out now to be brother Crary, and making sundry complaints upon the criticism -- among which were that it was "long winded" and a "wounded bird," etc., to which it might reasonably be responded that it was evidently a little weighty as well, for the brother was so restive under it that he makes a second attempt to rise in your very next number. However, in neither has he even made an attempt to answer my demand for the evidence upon which he based his slanderous assertions about the early Latter Day Saints of Kirtland. They were particularly enumerated as follows: "What authority has C. G. C. for the assertion that the doctrine[s] of the early Saints of Kirtland were -- That the gentiles had no rights that they were bound to respect -- That it was doing God service to despoil them of property and even life when it was thought necessary for the advancement of the Mormon Church -- That the doctrine of celestial marriage was carefully and rather secretly advocated in Kirtland -- That Oliver Cowdery ever in public or private renounced his testimony to the Book of Mormon?" Come forward with the proof brother Crary, or else make your confession of having none as public as the charge. It will not suffice to say that "a wounded bird flutters," for a live bird will flutter whether wounded or not, and it is unsafe to draw hasty conclusions.

A hint is made by our friend in his second attempt to answer, that he has some light that he might turn upon this matter if it was not for this "pugnacious" Kelley. Well, what will Kelley do? Oh he claims the right to examine our statements and find out whether they are true -- just the same as we claim the right to examine his. This is, in fact, all that I have ever done. Why do our opponents object to this just course? While they do they stand in the dark abyss of the old Pharisees, for they claimed the same thing in the days of the Saviour; but Jesus' position was -- "But he that dieth truth cometh to the light, that his deeds may be made manifest that they are wrought in God." That is fair and square work and no man should countenance any other. This secret whispering and tale-bearing has been the curse of the world. By it Jesus and the apostles and prophets were imperiled and driven from the earth; and every great reformer in religion and science misrepresented and abused. Brother Crary may expect that I shall do my duty in this regard as any other, for it is a duty all men owe to the race, that light and truth, and not darkness and error, may be the guide.

My assertion that Joseph Smith gave notice to the world of the condition of the Kirtland bank is called "fishy." By this method he questions my authority for the assertion and demands the proof. Well, that is his right, and here is the proof taken from a work published by the enemies of the Saints, and entitled "The Prophet of Palmyra," page 135. The notice was published in August, 1837:

"Caution. To the brethren and friends of the Church of Latter Day Saints, I am disposed to say a word relative to the bills of the Kirtland Safety Society Bank. I hereby warn them to beware of speculators, renegades and gamblers, who are duping the unsuspecting and the unwary, by palming upon them, those bills, which are of no worth, here. I discountenance and disapprove of any and all such practices. I know them to be detrimental to the best interests of society, as well as to the principles of religion.
                              JOSEPH SMITH JR."

This forever brands as infamous any assertions trying to connect Joseph Smith with an attempt to deceive the public in regard to the Kirtland bank. Not "Mormon" bank, as our friend puts it, in face of the facts to the contrary. The trouble with brother Crary is, that he is so struck [sic - stuck?] on the word "Mormon" that he things he is making points by shashing away with it, whether with proper use or not. But months after this notice had been published to the world the intimation is made that persons went out to trade these bills with Joseph Smith's sanction or approval. A more absurd proposition could hardly be conceived. I now introduce the testimony of I. P. Axtell, a well known Lake county man, published on the 15th of March, 1880. He was for years a director in the First National Bank of Painesville.

"My father moved here with his family in the year 1830. He was a Baptist minister. I have seen Joseph Smith many a time; he was often at my father's house; and I with many young people, often went to Kirtland to see him and his people. My father first met Joseph Smith and Sidney Rigdon in Kirtland township, they had been there but a short time and occupied a small log house. He found them to be quite intelligent men, and he said quite pleasant talkers and quite free to converse upon their religious views, which at that time was known as the 'new sect.' My father always said Joseph Smith was a conscientious and upright man.

I knew about the Kirtland Bank. These parties went into the banking business as a great many others in the state of Ohio and other states. They got considerable money out at first, and their enemies began to circulate all manner of stories against them. and as we had a great many banks then that issued what was known as 'wild cat money' the people began to get alarmed at so many stories and would take the other banks' issue instead of the Kirtland; and so much of it was forced in at once that the bank was not able to take it up. Had the people let those people alone there is no reason that I know of why the Kirtland bank should not have existed to this time, and on as stable a basis as other banks." Saints Herald, vol. 27, p. 84.

I do not copy the entire evidence of Mr. Axtell, lest my article be cinsidered "long-winded" -- although I may answer four of his in a single one. Does my friend want any more "salt" on the bank question?

In the late testimony of our friend is something of great importance. He most solemnly avows that Brigham was the successor of Joseph Smith. What a blessing that would have been to Brigham in his lifetime. These pioneer reminiscences are wonderful! Brigham Young said after the death of Smith that "no man would stand in his place till his oldest son came of age."

Judge Sherman in the Court of Common Pleas of Lake county, after hearing the evidence said,"That the Reorganized Church was the successor of the original Church established by Joseph Smith." The inspiration of Joseph Smith prior to his death was that "No one shall be appointed in his stead except through him." And Brigham Young never even made the claim of such an appointment; and yet brother Crary testifies that Brigham Young succeeded Joseph Smith. The Church of the Latter Day Saints was disorganized in 1844. There were some claimants for Joseph's place, but Brigham denied their eligibility and claimed that the Twelve should guide; and his party was called the "Twelvites." Faction after faction, to the number of over twenty, went away -- drawing disciples after them" -- and organized upon their respective claims; and in 1847, at Kanesville, Iowa, Brigham Young with one of these organized his followers, with himself at the head. This is the case fairly stated. It made Brigham Young no more the successor of Joseph Smith than Jeff. Davis was the successor of George Washington. Can brother Crary see the point? The trouble with him is that he accepts too much as true from Brighamism. It is very easy to see that he is much more of a Brighamite than I am, or Joseph Smith, or one of his family.

Again, in the very last of his reminiscences he testifies that the "Mormons," as he calls them, first went to Missouri and then came to Kirtland. Wonderful that no one ever heard of it before! And more wonderful that it should be stated when the facts are just the reverse. Bring your proof, brother Crary.

Again, he makes out Joseph and Hyrum Smith to be in the "hottest part" of the other world. What a consolation it must be to a real good christian to be able to see these who differed with him in religion here in the "hottest part." Our friend now reveals himself as he has always been -- one of the bitterest enemies of Joseph Smith and the Saints. Is it proper, then, that he should write their history and tell what they believed? He has not quoted from a single work of the Saints to show what we believe. Can we tell what Christ taught by going to his enemies? Question those who lived in his day. Can we Paul? "Everywhere spoken against." Can we John? They would hurl "him into a caldron of boiling oil." What about Wesley? His enemies delighted in dragging him through "the streets by the hair of his head." What did Campbell's enemies say about him? His "breath is a moral simoon." "His tongue out-venoms all the venoms of the Nile." -- Ed. Baptist Banner.

But notwithstanding all of these lessons and ten thousand others which I might offer, it is assumed in our very faces that we cannot speak for ourselves -- do not even know when it is our time to speak, but let our enemies tell us when. The early Latter Day Saints' faith was fully written and published to the world. No one was able to gainsay it then. Shall we now repeat the folly of asking their enemies what they believed?

When Christ was ministering to mankind he said that he judged no man. But brother Crary can tell just what part of hell they are gone to. But come to think of it -- he is giving his pioneer reminiscences. What a pioneer our friend has been.

If justice was to be done us in his reminiscences why did not C. G. C. tell us about the Saints being accused of stealing Mr. Hind's tool chest, and search made into their homes for it by due warrant, and finally when they came to the house of a preacher of a popular church and nitter enemy of the Saints they found the chest up in his garret? Of the instance that once occurred in the Presbyterian Church of the confession of 'stealing a plow,' which the enemies of the Saints had sworn against one of their number, and he had to pay the penalty for the crime and yet wholly innocent? I will now ask C. G. C. to state the time in the year 1836 that he declares he heard Joseph Smith say he 'owned the store.' Will he tell us, also, if he knew of any parties who got money by discounting notes at the Kirtland bank, and then refused to pay when they found there was an old statute the bank had not complied with? Also, was this honest in the enemies of the bank? Still for the truth.     E. L. KELLEY.
Kirtland, Lake County, O.


Note: Elder Kelley's communication was reprinted in the RLDS Saints' Herald of Oct. 4, 1890.

PIONEER REMINISCENCES.
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Written for the Willoughby Independent.

Lawyer Kelley says that the Temple property was adjudged as belonging to the Saints of to-day, the reorganized church, for the reason that they were in the faith of their brethren who sacrificed for and builded it. Now I would like to know by what authority it was so adjudged by any court or legal authority, or by President Young, the successor of Smith, or the regular orthodox church of Salt Lake -- or do the Saints of to-day hold only by possession without any legal title whatever? But Kelley knows much better than I do how the title stands, and if I have stated anything wrong I would be glad to retract and make due acknowledgment. I may be practically right, but technically wrong. I will give my reason for stating that it was sold on a judgment against Smith and a short account of the Temple. After the Mormons left in 1838 we occupied it one year as a school building. It then remained practically idle for nearly twenty years. Then a gentleman by the name of Huntley came, I think from Illinois, and undertook to build up a Mormon society. He was reported to be a man of wealth; made all needed repairs on the Temple; bought the mill property at the Flats, and gathered in a few of the brethren. Suddenly he sold the mill and soon after left. I heard two reasons assigned for his leaving -- first, that he was a man of fine, sensitive feelings, and could nor endure the oder left in Kirtland by the followers of Smith; and second, that the few followers called in were an impecunious set that he would have to support. Some years later the Temple was offered for sale to the township for a school building. They claimed that they could give a good title -- that it was owned by the prophet Smith -- that it had been sold on a judgment against him and the property had gone by sale into the hands of some of the seceding Mormons, and a deed from the present holders would be good. The township trustees gave notice and a vote was taken authorizing the school board to purchase it, which was declared carried by one majority. But the school board decided not to purchase. -- Now, if Kelley is right and the Temple was not sold, I charge them with an attempt to swindle the township out of three or four hundred dollars with a bogus title, and I retract my statement that it was sold -- Kelley knows. But if it was sold, then I withdraw my charge of swindling, and leave standing against him only that of falsehood.

In Kelley's examination he makes many insinuations and flings that I shall not notice. Neither his quotations from Bancroft and others, or from the Scriptures and Book of Covenants. We read of those who put on the livery of heaven to serve the devil in. Kelley seems the most disturbed at my quotations from Lee, the warm friend and firm believer in Joseph Smith, because it proves Smith to be the author of polygamy. I think I have proved conclusively, independent of Lee, that Smith taught and practiced the doctrine of celestial marriage in Kirtland, and that Kelley's strong effort to make out a distinction between the early Saints and those of Salt Lake City is like the lady that upset her churn in a certain portion of the house where the children were, but in gathering up the contents she rejected that which smelt bad and thus succeeded in saving most of the butter. So Kelley, with his acute olfactories and sophistical education may select out of the Book of Mormon, the Book of Covenants, the proceedings of the Saints in Kirtland, Missouri, Nauvoo and Salt Lake, with the numerous off-shoots of Mormonism, and from his theological friends, Jesse and Frank James, quite a palatable dish for his depraved appetite, but an intelligent community cannot make a distinction and will consider the whole an unsavory, disgusting, filthy mess. For truth and veracity the Salt Lake Saints, who act according to their belief and take the consequences, stand much higher than those quibbling and shirking Saints who, through fear of law and public sentiment, deny much of the teachings and practices of Joseph Smith.

The subject of Mormonism is not a pleasant one to write about. Many of my own family are connected with those having relatives in the Mormon faith and my valued friends; in fact, nearly all families in Kirtland are more or less connected with Mormons. Though I have not said half that the subject demands or that I would like to say, yet I will drop it and say no more about it unless forced to do in self defence.

And now Mr. Editor, I feel that an apology is due from me to you and my readers for pressing upon their attention such a belligerent, loathsome, polygamous subject as Mormonism. I am aware that I shall be likened to the boy that rubbed asafetida under his grandmother's nose, saying Granny, see how nasty it is.   C. G. CRARY

September 26. -- I wrote the foregoing some two weeks ago, but forgot to mail it before I left for a visit in Northern Iowa. I find this morning another blast from Kelley but will only refer to two or three of his statements. [words in original letter, not published in article: He says, "I now introduce the testimony of I. P. Axtell, a well known Lake County man, published on the 15th of March, 1880. He was for years a director in the First National Bank of Painesville." "My father moved here with his family in the year 1830. He was a Baptist minister." The testimony is very long but not a word of truth in it.] Silas Axtell was not a Baptist preacher -- was not a professor of religion -- belonged to no church, and never lived in Painesville. I. P. Axtell's wife is a cousin of mine, his father's widow is a sister-in-law of mine, and I am satisfied from my acquaintance with the family that the whole article is nothing but gossip, with I. P. Axtell's name forged. if it is attached. In regard to the theft of the plow, when the young man was converted and embraced religion he felt it his duty to confess the theft and make restitution. Did a saint ever confess and make restitution? As for an innocent Saint having to pay for that plow I think it is Latter Day Saint gossip and destitute of truth. I never heard of Hine's tool chest. If it was found in possession of a preacher of a popular denomination, I think it must have been a Latter Day Saint preacher, as they were numerous and popular at that time. Kelley wants proof. I append hereunto three affidavits of Latter Day Saints, showing that Smith not only instituted celestial marriage in Kirtland, but polygamy in Nauvoo. Kelley shows ignorance about the early Saints if he does not know that the first stake of Zion was to be in Missouri.     C. G. C.

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AFFIDAVITS.

"I hereby certify that Hyrum Smith did (in his office) read to me a certain written document which he said was a revelation from God; he said he was with Joseph Smith when it was received, He afterwards gave me the document to read, and I took it to my house and read it, and showed it to my wife and returned it next day. The revelation, so called, authorized certain men to have more wives than one it a time, in this world and the world to come. It said this was the law and commanded Joseph to enter into the law, and also that he should administer to others. Several other items were in the revelation, supporting the above doctrines.           WILLIAM LAW.

STATE OF ILLINOIS.
Hancock County. ss

I, Robert D. Foster, certify that the above certificate was sworn to before me as true in substance, this 4th day of May, A. D. 1844.

                                 ROBERT D. FOSTER, J. P."

I certify that I read the revelation referred to in the above affidavit of my husband; it sustained in strong terms the doctrine of more wives than one at a time in this world and in the next. It authorized some to have to the number of ten, and set forth that those women who would not allow their husbands to have more wives than one should be under condemnation before God.

                                JANE LAW.

Sworn and subscribed to before me this 4th day of May, A. D. 1844. ROBERT D. FOSTER, J. P."

"To all whom it may concern: -- For as much as the public mind hath been agitated by a course of procedure in the Church of Jesus Christ of Latter Day Saints by a number of persons declaring against such doctrine and practices therein (among whom I am one) it is but meet that I should give my reasons, at least in part, as a cause that hath led me to declare myself. In the latter part of the summer of 1843 the Patriarch Hyrum Smith did in the High Council, of which I was a member, introduce what he said was a revelation given through the Prophet; that the said Hyrum Smith did essay to read the said revelation in said Council, that according to the reading there was contained the following doctrines: First, the sealing up of persons to eternal life against all sins, save that of shedding innocent blood, or of consenting thereto; second the doctrine of plurality of wives or marrying virgins, that David and Solomon had many wives, yet in this they sinned not, save in the matter of Uriah. This revelation with other evidence that the aforesaid heresies were taught and practised in the church, determined me to leave the office of First Counselor to the President of the Church at Nauvoo, inasmuch as I dared not teach or administer such laws. And further deponent saith not.
                                AUSTIN COWLES.

STATE OF ILLINOIS.
Hancock County. ss.

I hereby certify that the above certificate was sworn and subscribed to before me this 4th day of May; A. D., 1844.

                               ROBERT D. FOSTER, J. P."

Notes: (forthcoming)

PIONEER REMINISCENCES.
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Written for the Willoughby Independent.

The year 1837 witnessed the collapse of the most wild, gigantic, and widespread spirit of speculation ever known in the country. Some six or seven years previous the Government funds had been withdrawn from the United States Bank, which was a mammoth institution located in Philadelphia, but had branches in all the principal cities of the Union. It was as good in New Orleans, New York and London as in Philadelphia, and did the principal and general banking business of the country -- the local banks doing only a local business, The withdrawal of Government funds from the United States Bank, and the poor prospect of the renewal of its charter, which was soon to expire, so crippled the bank that it withdrew its circulation and curtailed its business preparatory to the winding up, which it did a few years later.

The deposit of the government funds with the state and local banks, and the large vacancy left by the withdrawal of the United States Bank, gave a wonderful impetus to the banking business. Old banks doubled their circulation, and new banks were organized sufficient to more than twice fill the vacuum caused by the withdrawal of the United States Bank. Western bank bills became very cheap. A general distrust of their solvency, and a feeling that it would be safer to invest in land and other property than to hoard them, made them circulate very rapidly. Property of all kinds advanced in price. People bought freely and lived extravagantly; went in debt for goods that they could have done without. In the meantime the specie was drained out of the country, to pay for goods in Europe, till I think it safe to say that there was not gold and silver enough in the country to redeem two per cent. of the amount of bills in circulation. In 1837 the crash came; the banks could hold out no longer, and all suspended specie payment.

In the crash, stagnation of business, and depreciation of values that followed, the township of Kirtland suffered very severely -- really much more than any other section. The township had become the gathering place of a new religious sect, the leader of which was Joseph Smith. They styled themselves "The Church of Jesus Christ of Latter Day Saints." They purchased large quantities of land, paying but little down. Those who sold their farms generally bought elsewhere, paying down all that they had received; and most of them some more. Failing to collect, they failed to pay on their new purchases, and lost all they had invested. Some of them got back to their farms in a year or two in destitute circumstances. I Will give two or three instances. David Holbrook sold his farm and took for the first payment $1500 in dry goods from Joseph Smith's store. He took the goods to Southern Indiana, lost all, and got back in a few years to his old farm, a destitute, broken-down old man. Lory Holmes sold his farm, taking the first payment in goods from Smith's store. He purchased more land near Columbus, Ohio, where he died. His family in a few years got back to the old farm. Mr. Holmes' son also sold and took from the same store his first and only payment. I do not think that Smith bought land, but took cash from the purchaser and paid the seller in goods. This was in the fall of 1836, and I think the store was closed out early in the following winter, and the store of Boyington & Co. was wound up not more than a year later. Some thirty or forty of Kirtland's substantial citizens sold out and left; but few of them ever came back, and not many of them bettered their condition financially.

The hard times were equally as hard upon and as disastrous to the Saints who purchased. They lost all they had paid, and the failure of the Kirtland Bank left them in destitute circumstances, and with very ill feelings with those who had placed their money in the bank. Many, not strong in the faith, succeeded. Among them, some who were supposed to have joined the church out of speculative motives, hoping to make money out of the concern. The quarrel became quite serious, resulting in the burning of the printing office. I never heard a doubt expressed but that the fire was incendiary, burned by one party to prevent some damaging facts from coming to light against them. Smith soon after left Kirtland for a time, and, it was thought by some, through fear for his personal safety, I think but a few hundred dollars had been issued from the Kirtland bank when it went down; and am satisfied that no outsider -- Gentiles, as they were called -- ever borrowed a dollar from the bank. When the Saints left Kirtland, in 1838, several families who were not strong in the faith remained, and were good citizens -- and their descendants and relatives would stand high in any community. The cheap houses left vacant by the departure of the Saints were, some of them, for a time, occupied by a transient population: but they, with their tenements, have disappeared, and for intelligence, integrity, temperance, and morality, Kirtland now stands on a par with neighboring townships.     C. G. C.


Notes: (forthcoming)

JOHN  C.  ELLIOT.
_________

SLAYER  OF  JOE SMITH,  THE  MORMON  SAINT.
_________

The Rifle Used a Relic of the Stephenson Family -- A Short Review
of the Mormon Difficulties That Led to the Killing of Smith --
Reminiscences of John C. Elliott.

Joseph Smith, jr., was born in Sharon, Vt., December 23, 1805. His parents were of the lowesr grade of society, being ignorant, illiterate, shiftless and superstitious, which qualities were transmitted to the son. In 1815 the Smiths moved to Palmyra, New York, where Joseph began to assert vague claims as a founder of a new religion.

In 1823 Joseph Smith and Sidney Rigdon entered into a scheme for the production of a new bible, or "Book of Mormon." Smith declared that Maroni had appeared to him, announcing that certain gold plates were buried in "the hill Cumorah," giving an account of settlement of the new continent before the time of Christ.

These plates were the work of Rev. Solomon Spaulding, who retired from the ministry owing to failing health, and visited the mounds in this western country to engage in the study of their archaeology. While in the Miami Valley he conceived the idea of writing a romance which pretended to give an account of the prehistoric race, known as the "Mound Builders," and also of the mounds that had long confused archaeological scholars. In this history he purported to demonstrate that the Mound Builders were descendants of the lost ten tribes of the Israelites. The manuscript of the romance was offered a printer in Pittsburg, Pa., and was rejected, but not returned immediately to Rev. Spaulding. Sidney Rigdon, an employee in the printing office, made a copy of it for himself, which was used in formulating the so-called "Book of Mormon," afterward claimed to be the "Bible of the Mormons."

In the early spring of 1830, the "Book of Mormon" made its appearance, and on April 6th, of the same year, the Mormon church was organized at Manchester, New York. In 1832, Joseph Smith, as prophet and president, organized a congregation and established the first church in form at Kirtland, Ohio. The second settlement of the Mormons was made in July of the same year at Jackson county, Missouri. Later on the Mormons were charged with almost every crime in the criminal code and in 1838-9 were driven and expelled from Ohio and Missouri.

In 1839 the Mormons founded the city of Nauvoo (the beautiful) in Hancock county, Illinois. The city was phemenonal in growth; rose as if by magic, so that in five years it contained a population of 15,000. During the "Hard Cider" campaign of 1840 the Mormons commanded a vote and held the balance of power in Illinois. Joe Smith was wined, dined and feasted by heelers and strikers of both parties. His people, driven from a Democratic state by a Democratic governor and refused redress by a Democratic president, Smith's celebrated memorial against Missouri was introduced into the senate by Henry Clay.

The prophet felt no particular interest in politics as his people had been maltreated by New York Yankes and by the "Free Soilers" of the Western Reserve. He had a secret interview with his people and claimed that he had been directed by a revelation to support the Whig ticket in the campaign of 1840-41, which the Mormons did unanimously by his direction. At this juncture the Democrats were anxious to reconcile the Mormons, and when the Illinois legislature convened, Dr. Bennett presented a charter for incorporation of the city of Nauvoo. The yeas and nays were called in neither house, and that charter passed without a dissenting vote.

In 1844 the Mormons in Hancock and Quincy districts had been directed to vote the Whig ticket for state senator. In the Quincy district, the "Little Giant," Stephen A. Douglas, was the Democratic candidate and O. H. Browning, the Whig candidate. Judge Douglas was afraid that Gov. Ford would oppose him for the United States senate in 1846, and circulated a story affecting his party standing;that he was a "double dealer;" that he influenced the Mormons to vote for Hoge, and for Browning, also -- rival candidates. This story influenced many of the Democrats in favor of driving the Mormons from the state. By 1844 their conduct was such that an organized effort was made to drive them out, and on innumerable occassions they were mobbed, as they had been at Kirtland, Ohio, and Independence, Missouri. These attacks served only to give them new life.

The culminating folly of the Mormons occurred in the early spring of 1844, when the Prophet, Joe Smith, announced himself as a candidate for president. The government was denounced as corrupt; and the Mormons assetted that the government was to be conducted by Joe Smith, as the servant of God. In May a secret national call was made for men in the adjoining states to come forward and expel the Mormons.

At this time John C. Elliott, of Hamilton, was a deputy United States marshal. Bold, courageous and brave, a man perfectly devoid of fear, he was summoned to Nauvoo. Before taking his departure for the seat of war he repaired to the residence of William C. Stephenson, a noted axe maker, residing on Boudinot street, in Rossville, now West Hamilton, and borrowed a rifle that had been specially made for him by the renowned gunsmith, Jacob Neiumeyer, of Trenton. He immediately left for Nauvoo.

On his arrival he found that Joe and Hyrum Smith and members of the Nauvoo council had been committed to jail on a charge of treason. The jail was a large two-story stone building, a portion of which was occupied by the jailer, and the remainder of the interior consisting of cells for the confinement of prisoners and one large room. The Smiths were confined in the cells, but were finally transferred to the large room. Governor Ford ordered a guard placed around the jail for protection to the prisoners.

The Carthage Grays, a military company one hundred strong, [were] stationed in the court house square for the purpose of repelling an attack on the jail and the prisoners confined therein. The conspirators, who numbered two hundred brave and determined men, communicated with the Carthage Grays, and it was arranged that the jail guard should have their guns charged with blank cartridges and fire at the attacking party as it neared the jail.

For his cool and daring bravery, John C. Elliott was selected as one of the advance assailants. The attacking party came up and scaled the picket fence around the jail, were fired upon by the guard, which was immediately overpowered, and the assailants entered the jail. The jail door was battered down, and as it burst open, Joe Smith shot three of his assailants. At this time a number of shots were fired into the room, and John Taylor and Hyrum Smith were instantly killed. Joe Smith attempted to escape by jumping from the second story window and fell against the curb of an old-fashioned well. The fall stunned him, he was unable to rise, and while in a sitting position, the conspirators dispatched him with four rifle balls through the body. The rifle that John C. Elliott carried ran forty-four to the pound, which was the largest borne in the attacking party. Upon examination of Smith's body it was found that John C. Elliott had fired the fatal shot.

After the assassination of Joe Smith the excitement at Nauvoo was at fever heat. John C. Elliott and his confederates in the shooting were arrested. Nauvoo was not deemed a safe place for their incarceration, owing to the bitter Mormon feeling against the Gentiles. Accordingly, they wrre spirited to Jacksonville, where they were liberated by a mob. No effort was ever made to apprehend them, and John C. Elliott reterned to Hamilton, where he played an important part in the drama of passing events. He was a terror to evil doers, and in the performance of his duties as United States marshal and city marshal of Hamilton made enemies by the score and enemies of a most dangerous class....

The rifle that killed Joe Smith is still retained as a relic in the family of the late William C. Stephenson. It is now the property of Constable Isaac N. Stephenson.


Note: For a closer look at the John C. Elliott connection to the Smiths' assassination, see Robert S. Wicks and Fred R. Foister's 2005 Junius & Joseph: Presidential Politics and the Assassination of the First Mormon Prophet.

SOME  OHIO  PEOPLE
_________

I notice in one of the recent letters of "L. E. H." on Mormons and Mormonism a reference to Oliver Cowdery, one of the early leading lights of the Mormons, and I think a co-author of their Bible. After Cowdery left Kirtland he came to Tiffin and commenced the practice of the law. He was a small, quiet and retiring man, and I remember as a boy of fifteen years the rumors that prevailed about him in Tiffin.

He seldom left his house at night and the windows of his residence were always closely curtained and his doors constantly locked. It was the current impression there, that because of his desertion of Mormonism he felt that he would be assassinated. He presented himself as a candidate for prosecuting attorney, but the stories about his previous connection with the then odious church compelled him to withdraw his name. He left Tiffin some time afterwards, went to Elk Horn, Wis., and became prominent in politics there, editing a paper. But the Mormon story followed him and destroyed his prospects. It was said that despairing of success in politics or business outside of Mormonism that he returned to its creed and affiliated thereafter until his death, with the religionists of that faith....


Note: See also the Plain Dealer of May 7, 1922.

WAS  JOE  SMITH  A  PROPHET?
______

INTRODUCTION.
______

I have read with much enjoyment this vigorous, racy and useful tract of R. B. Neal on the claims of Joseph Smith as a prophet. It meets a present and pressing want that is otherwise unmet. I have had occasion for just such a tract, and I could not find it. The Mormon Evangelists are overrunning large portions of our country, and are zealously seeking to make proselytes to their absurd teachings. Here and there minds are disturbed and communities excited by them, which would only need the circulation of a few tracts like this to be effectually rid of such false teachers. The fitness of Bro. Neal for this task lies in the fact that he knows just how to put a thing in order to reach the class of minds most likely to be deluded by the Mormon doctrines.

Another tract on "Continued Revelation." the "rock" upon which the Mormon Church rests, will speedily follow. Still others are in preparation. We commend them to all who find it needful to be posted on these important issues. I am persuaded that multitudes of people will be glad to avail themselves of these timely and helpful tracts.
                                                           GEORGE DARSIE.
FRANKFORT, KY., January 10, 1898.

---

With the answer to this question Mormonism stands or falls...

(see R. B. Neal's Tract #1 for this text)

Notes: (forthcoming)

MORMONISM  AND  ITS  CHALLENGE.

I find the following quotation from Congressman King, of Utah, in a dispatch from New York, published in the Salt Lake Tribune of February 7th:

Mormonism is a challenge which meets you on the roadway of life and compels you to give the watchword of true Christianity. It compels you to say whether you are reall with God or not; it challenges the orthodoxy of to-day and calls it hetrodoxy. Mormonism has come to make one the whole world, one nation, one people, and one faith. It has not come to destroy. It has come to unite, and to show God's will as it really exists.

It is well known to many readers of your paper that Mormonism is an aggressive religion...

(under construction)

Notes: (forthcoming)

ANTI-MORMON  LITERATURE.

... Our great need is free literature to distribute all through this south land. Not books of several hundred pages, but leaflets, such as R. B. Neal's. Why could not D. H. Bays give us one in a nutshell? And why would it not be the very best missionary work for our Home Society to have one hundred thousand such leaflets printed and distributed free? I would be glad to place one or two thousand in the homes in three or four counties where I will be traveling this year.

Johnson City, Tenn.           J. C. DWYER.

(under construction)

Notes: (forthcoming)

NOTES  FROM  EASTERN  KENTUCKY.

... The Standard's endorsement of the course pursued by the church at Grayson is appreciated, and will tend to strengthen the movement for good...

My next tract on Mormonism is ready for the printers. It is entitled: "Smithianity; or Mormonism Refuted by Mormons, or Seer vs. Seer." B. B. Tyler will write the introduction to it. A critical lawyer friend, to whom I submit my copy to test my logic and argument said: "The first tract on Joseph Smith, Jr., as a prophet, is, compared with this, as a pop-gun compared with a twelve-inch Columbian for effectiveness."

What I need, want and must have, is money to push this tract work. Bro. Tyler and Bro. Darsie each sent me two dollars; H. D. Clark, of Mt. Sterling, sent me one dollar yesterday to "aid in putting the anti-Mormon tracts where they would do much good." ...
                                      R. B. NEAL.
Grayson, Ky.

(under construction)

Notes: (forthcoming)

SMITHIANITY; OR MORMONISM REFUTED BY MORMONS.
______

SEER VS. SEER
______

R. B. NEAL.
______

INTRODUCTION.
______

The author of this tract is engaged in thorough and much-needed work. His writing is done with deliberation. He is sure of his ground. He knows on what he stands. His statement of facts is indisputable. Mormon testifies against Mormon. That there is such a lack of unity in the teaching of Mormonism will be a revelation to the readers of the following pages. One's heart stands still as he reads, for the first time, some of the quotations on the following pages concerning our Father and his Son Jesus Christ our Lord. It is difficult to think of anything more repulsive. Even the old Book is changed to bolster up Mormonism. The leaders in the Church of the Latter Day Saints have the effrontery to add and take from the Scriptures given by inspiration of God. The author of "Smithianity: or Mormonism Refuted by Mormons," is not engaged in writing poetry, nor classic prose. A spade is a spade with him. He is without doubt desperately in earnest in exposing what he regards as at once a colossal, blasphemous and dangerous imposture. Facts are needed. The pages of this tract are packed full of them. The thanks of all Christians are due to the author of "Smithianity: or Mormonism Refuted by Mormons," for the work he has done in the preparation of this tract.
                                                B. B. TYLER.

---

An ungovernable necessity forces me to coin a new word to define exactly an "ism" or system, that I have been patiently and thoroughly investigating for several months. ...

(see R. B. Neal's Tract #2 for this text)

Notes: (forthcoming)

NOTES FROM EASTERN KENTUCKY.

... I have a joke on B. B. Tyler. A Mormon got out a tract on Discipleism -- a red affair -- quotes Bro. Tyler and a number of other prominent brethren in a way to do great damage. I wrote Bro. Tyler. He wrote back: "You can pronounce it a forgery, for I never wrote to a Mormon in my life, according to my best recollections." He was not up to Mormon tricks. I sent him the tract. The quotation sounded like Tyler, etc. He was in the fix of the puzzled Dutchman over it. Shortly after I got a call for a tract with only two cents enclosed. Ordinarily the writer would have been taken for a brother. I sent it to Bro. T., told him it was a Mormon Elder, and that I would develop him. I had one of the man's tracts in my desk. I wrote him, calling attention to some points, and enclosed a copy of my tract, "Was Joe Smith a Prophet?" Now, they don't like the "Joe" part -- want you to write Joseph. Through force of habit and education I say and write "Joe Smith " just as I say and write "Abe Lincoln." The last wounds none, manifest nothing about the character or life of the grand man. So its not so much the title and the wearer of it.

But I "developed him." Tyler can have the laugh on me. Here is a sample: "Had you (I) lived in New Testament I predict you would have written a tract against those saints, calling John the Baptist, 'Old Jack the Soaker,' and Timothy 'Tim, the wine-bibber.'"

Now, a Mormon Elder can predict backward just as well as forward. Wonder this predictor did not predict my tract and its contents before he read it. I am not a prophet, but I have observed that the "hit hound howls." He says: "From what I know of Clark Braden and D. R. Dungan I would judge, from your writings, that you took your Divinity Course under their teaching." As I never saw Bro. Braden, and have only a very short acquaintance with Bro. Dungan, his judgment is on par with his prediction. One thing is certain I am now taking a "divinity" (?) course under Joseph Smith, Jr., Brigham Young, Parley Pratt and can prove it to the entire satisfaction of any Mormon apostle.

He adds in a P. S.: "I note what B. B. Tyler and R. E. Dunlap say in the Christian-Evangelist of your work. I have not read a fair, honest word against the Latter Day Saints -- D. H. Bay's book included." I commend to him my forthcoming tracts; John D. Lee's Confession, with death at his side, or his part in. the Mountain Massacre, and finally the second chapter of the Second Epistle of Peter could be read with great profit by all who embrace the system of Smithianity, or so-called Mormonism.
      GRAYSON, Ky.           R. B. NEAL.

(under construction)

Notes: (forthcoming)

EASTERN KENTUCKY NOTES.

... The following is a clipping from the Winchester (Ky.) Democrat:

The Robertson Advance says that the Mormons have succeeded in making many converts in Claysville Precinct, in Harrison. Several prominent people, it is said, have accepted the faith of these preachers, among them Joseph Martin, one of the prominent people of his vicinity, and who is said to be seriously considering the idea of selling out his possessions to emigrate to Utah. It is further told that as many as twenty people were baptized by Mormons in South Licking, near Poindexter, last Sunday. The old Methodist Church on Curry's Run is well-nigh broken up by reason of the Mormon settlement.

A few copies of my tracts judiciously distributed would have minified, if not prevented such results. I ship some of them to both Harrison and Robertson Counties. People in some counties and cities will have a rude awakening to the dangers of an evil "ism" they could "de-horn" -- render harmless -- if they would take the right steps in time.

While I am not built for discouragement, in any work to which I place my hands, against any odds, if I know I am in the right, I must admit that the general indifference, on the part chiefly of our editors and other leaders of thought and action, in this great battle of Mormonism, alarm me. Every editor ought to be thundering volley after volley into "Joe Smith-ism." That's what it is, and all it is. Their elders swarm over the land. Seventeen hundred are now in the field from the Brighamite branch alone. How many the Josephite branch has out I don't know....

Here are a few items from Mormon papers that would give emphasis to my call:

* * * But it is not worth while to refute his statements. The American people are so rapidly becoming correctly informed about the Mormons, and are learning to entertain such profound respect for them, that jaundiced defamers of them meet with vastly less credence and sympathy than were freely given a few years ago.

In fact the change of feeling towards the Mormons throughout the United States, which has taken place within a few years, is wonderful. For example, in the central part of Kentucky, a few months ago, a minister undertook to deliver to a wholly non-Mormon audience an anti-Mormon address; but his hearers interrupted him with indignant hisses, and he was obliged to desist. A gentleman who has recently traveled in that state told the writer that there are large districts in it which an audience composed of the common people will not listen to a speaker who undertakes to abuse the Mormons.

The sentiment here referred to as prevailing in portions of Kentucky exists, to a greater or less extent, in a number of other states; and as correct information concerning the Mormons is spread among the American people, this sentiment will spread. -- Deseret News, Salt Lake City.

...
      GRAYSON, Ky.           R. B. NEAL.

(under construction)

Notes: (forthcoming)

THE  MORMON-CHRISTIAN  WAR.

The title of my next anti-Mormon tract is: "The Stick of Ephraim" vs. "The Bible of the Western Continent;" or, "The Manuscript Found" vs. The Book of Mormon. F. D. Power, who launches this Tract No. III., has this to say in the way of an introduction:

This is what may be called "mighty interesting reading." The writer, like Dewey at Manila, "smothers the guns" of the enemy. Lovers of truth everywhere owe Mr. Neal a debt for his patient investigation and merciless exposure of the false teachings of this false system. The most unlearned reader must see at once how preposterous are the claims of Mormonism. The propagandists of this fraud are active. They deceive the very elect. They enter the homes of unsuspecting people, impose upon their hospitality and introduce in the most insidious and jesuitical fashion their doctrines. Such plain statements of the truth as the tract bears about Mormonism should be circulated everywhere. The people should have light. A diligent use of such rapid-fire guns as this tract will accomplish what all the great twelve and thirteen-inch breech-loading rifles have failed to do.

The author will soon be able to say to civilization, in the immortal words of Bill Anthony: "I have to report that the ship is blown up and is sinking."

In a private note Bro. Power wrote:

"I congratulate you on the tract. It is good. I see no criticism to make on it. Made short my introduction, as you will see. If your authorities are safe, which I take for granted, I see no escape from the "bottle" without a Schley-pounding, so to speak. Success to you in getting the tract to the readers."

My authorities can be banked on. They are the highest and best in Mormondom. I want and need aid to get this tract out and scatter in needy fields. I have from time to time set forth the proof of the inroads the elders are making in the mountains of Kentucky and throughout the South, especially Florida. I am able to have only a limited number -- five thousand copies -- of this tract printed in first edition. The price will be twenty-five cents for single copies. Advance subscribers, their names enrolled as they come in, can purchase them for 40 per cent discount from that price, and I will mail them where directed. Roll in the orders, so that there will be no delay in getting it out in the field. "The king's business requireth haste."

I earnestly request exchanges of this paper interested in this light, and all ought to be, to give the cause a lift by an insertion of this prospectus.
                                         R. B. NEAL.
GRAYSON, Ky.


Notes: (forthcoming)

LETTER  TO  AND  OLD  FRIEND.

WINGFIELD WATSON, Spring Prairie, Wis.

Dear Brother: -- Your welcome favor of the 19th inst. reached here yesterday...

(under construction)

Notes: (forthcoming)

THE  MORMON-CHRISTIAN  WAR.

R. B. NEAL.

The following remarkable document ought to be placed upon the "wings of the wind" and scattered all over the earth. Oliver Cowdery was one of the "Three Witnesses" to the Book of Mormon. Every copy of that book sent forth bears this statement from him:

Be it known unto all nations, kindreds, tongues and people, unto whom this work shall come, that I, through the grace of God and the Lord Jesus Christ, have seen the plates which contain this record, and I know that they have been translated by the gift and power of God, for God himself told me so with his voice.God also showed me the engravings which are upon the plates. An angel of God came down from heaven and he brought and laid the plates before my eyes, and I beheld and saw the plates and the engravings thereon. God commanded me that I should bear record of it; wherefore to be obedient to the commandment of the Lord I bear testimony of these things.

In addition to this he claimed that on a certain occasion John the Baptist came down from heaven and "laid hands on him," giving him the "keys of the Aaronic priesthood" or "the right to preach the gospel and to baptize." Also, that after that "Peter, James and John" came down from the courts of glory and "laid hands on him," giving him the keys of the Melchizedek priesthood, the authority and power to impart the Holy Spirit, the power to work miracles, etc.

This is the foundation of the boasting claims of these Mormon elders, who are hoofing it all over the land. Joe Smith or Oliver Cowdery's "hands have been laid on them," or some one's hands, to whom Cowdery or Smith gave the right to impart the keys of both the priesthoods. If a man can not trace his ordination through an unbroken line back to Cowdery or Smith his claim is N. G., as to his right to preach, baptize, etc. Now read what follows.



Personally appeared before me, the undersigned, a Notary Public within and for said county, G. J. Keen, a resident of said county, to me well known, and being sworn according to law, makes oath and says:

I was well acquainted with Oliver Cowdery who formerly resided in this city, that sometimes in the year 1840 Henry Cronise, Samuel Waggoner and myself, with other Democrats of this county, determined to establish a Democratic newspaper in this city to aid in the election of Martin Van Buren to the Presidency, and we authorized Henry Cronise, Esq., to go East and purchase a suitable press for that purpose. Mr. Cronise went East, purchased a press and engaged Oliver Cowdery to edit the paper. Mr. Cowdery arrived in Tiffin (O.) some time before the press arrived. Some time after Mr. Cowdery's arrival in Tiffin, we became acquainted with his (Cowdery's) connection with Mormonism. We immediately called a meeting of our Democratic friends, and having the Book of Mormon with us, it was unanimously agreed that Mr. Cowdery could not he permitted to edit said paper. Mr. Cowdery opened a law office in Tiffin, and soon effected a partnership with Joel W. Wilson.

In a few years Mr. Cowdery expressed a desire to associate himself with a Methodist Protestant church of this city. Rev. John Souder and myself were appointed a committee to wait on Mr. Cowdery and confer with him respecting his connection with Mormonism and the Book of Mormon. We accordingly waited on Mr. Cowdery at his residence in Tiffin, and there learned his connection, from him, with that order, and his full and final renunciation thereof.

We then inquired of him if he had any objection to making a public recantation. He replied that he had objections; that, in the first place, it could do no good; that he had known several to do so and they always regretted it. And, in the second place, it would have a tendency to draw public attention, invite criticism, and bring him into contempt. "But," said he, "nevertheless, if the church require it, I will submit to it, but I authorize and desire you and the church to publish and make known my recantation."We did not demand it, but submitted his name to the church, and he was unanimously admitted a member thereof. In that meeting he arose and addressed the audience present, admitted his error and implored forgiveness, and said he was sorry and ashamed of his connection with Mormonism. He continued his membership while he resided in Tiffin, and became superintendent of the Sabbath-School, and led an exemplary the while he resided with us.

I have lived in this city upwards of fifty-three years, was auditor of this county, was elected to that office in 1840. I am now in my eighty-third year, and well remember the facts above related.  (Signed)    G. J. KEEN.

Sworn to before me and subscribed in my presence, this 14th day of April, A. D. 1885.
                        FRANK L. EMICH,
                       Notary Public in Seneca, O.

As I will comment fully upon the above document in my tract on the "Three Witnesses," I hand it out now without further words. I trust all will realize the importance of giving this document the widest circulation. The missionaries of "Smithism" are all over the earth and brimfull of zeal. Have it put in county papers and religious weeklies. My Tract No. V. will be ready for the public by the 27th of this month. Russell Errett introduces it. It has never been published in any paper.

Frayson, Kr.


Note: R. B. Neal never published a tract on the "Three Witnesses." His Tract No. V. was entitled, "The Stick of Ephraim... Part II," and had nothing to do with the "Three Witnesses." The 1885 Gabriel J. Keen statement was originally solicited by Arthur B. Deming and published by him in April, 1888. R. B. Neal may have copied the text directly from Deming's newspaper, or possibly he noticed it when he acquired some source materials Thomas Gregg gathered together, but never got around to using in his 1890 book, The Prophet of Palmyra. Rev. Neal next reprinted the 1885 Keen statement in his article, "Oliver Cowdery's Renunciation of Mormonism," published in the April-May, 1905 issue of The Helper. That article was also off-printed as Sword of Laban Leaflets, No. 12, later in 1905. Later that year Neal again made use of the Keen document, this time in his infamous Tract No. 9: "Oliver Cowdery's Defence and Renunciation."

A  DEBATE.

CHRISTIANITY VS. MORMONISM.

A. public debate will begin at 10 A. M.,Tuesday, November 7, in Alma, Ill., between Clark Braden, President of Southern Illinois Christian College, and J. N. White, one of the twelve apostles of the Reorganized Church of Jesus Christ of Latter-day Saints, alias the Josephite wing of Mormonism. Issues: "Was Joseph Smith a Prophet of God?" "Are the Churches of Christ Scriptural Churches?"

                                    CLARK BRADEN.


Notes: (forthcoming)

Division in the Mormon Church.
_________

Traditions of the First Temple of the Saints in Kirtland, O. --
The "Reorganized Church" and Its Beliefs
_____

The controversy in the matter of seating B. H. Roberts, the newly elected Utah representative in congress, has revived interest in the rise and growth of that peculiar religious sect known as the Mormons. It is not generally known that there are two distinct bodies or factions known as Mormons, yet differing so widely from each other in church methods and doctrinal tenets that they can hardly be designated as branches of the same church.

The larger body settled in Utah fifty-two years ago after ineffectual attempts to establish themselves in Ohio, Missouri, and Illinois, says a Painesville correspondent of the Buffalo Express....

Kirtland, O., is a quiet hamlet a few miles away from the great east and west thoroughfare -- a picturesque location -- with an intelligent population, fully allive to current happenings. It lies some twenty-five miles east of Cleveland.

Here the first decided stand was taken by the followers of Smith, the Prophet, in 1832. He had arrived in the winter of 1831, bringing a translation of the hieroglyphic plates....

Sydney Rigdon, a prominent preacher and one time orator of the Mahoning (O.) Baptist association, early accepted the Mormon revelation and, it is stated, made a public confession in which he said that he had been preaching the wrong doctrine, and he wept like a child in relating it. It is hinted that, as he looked upon his own household, his hatred or fear of the polygamous tendencies of the church decided him to seek another location. At Smith's death he claimed the right to preside over the church until one of Smith's sons should become old enough, or the "heir apparant" become of age, but Brigham Young outgeneraled him. He died at Friendship, N.Y., within the last dozen years.

It is related that Grandison Newell, then living two or three miles from the central site of the growing community, openly and persistently manifested his intense dislike of the new sect, and being a man of puritanic firmness and prejudice withal, begot, as it is supposed, a corresponding and equally bitter dislike in the minds of the Saints. Two of the Saints determined to be relieved of his opposition, and visited his house at night with full intent of taking his life. One of them, from an advantageous position, raised his gun three times to fire through the window where Mr. Newell sat in full light; but his best aim was unsatisfactory and the two would-be assassins fled in superstitious terror, leaving the deed undone. Many years afterward one of them made full confession of their murderous intent to the late Christopher Quinn, a former resident of Kirtland, to whom we are indebted for an account of the incident.

It was found at Kirtland soon after that place became the center of the Mormon faith, that a greater volume of money was a necessity for building purposes and other material improvements and for the successful propagation of the new faith. A bank was therefore organized and bills issued bearing the legend, "The Kirtland Safety Society Bank." As compared with more modern institutions this new bank was a liliputian and primitive affair. The safe or bank vault was merely an iron box with a formidable key. It is supposed to have held all the money, assets and valuable papers of the concern, and is still preserved as a relic. It measures only 24 by 25 inches laterally, and is 28 inches high.

Mr. Newell, being a man of some means, conceived a plan of financial disaster to the Saints by buying up their paper. This we are told he successfully did and "broke the bank," though it is further asserted that its bank notes were really the best and safest in the state at that time, having been based upon landed securities.

The Hon. Reuben P. Harmon, a life long resident of Kirtland, still vigorous in mind at eighty-four years, is believed to be the only person living who took part in the construction of the temple. He refers with evident interest to his boyhood days when with an ox team he hauled stone for the building and was assisted in uploading by the elder Joseph. He has had an acquaintance with three generations of the Smith family, and we are indebted to him for much concerning the early settlement of Kirtland by the Mormons....

Notwithstanding the odium that has attached to the name "Mormon," it is quite within the limit of possibilities that the Reorganized Church will yet be tendered the right hand of fellowship and received into the sisterhood of evengelical churches.   ASHBEL G. SMITH.


Note 1: The "Christopher Quinn" mentioned in the above article, in 1837 married Emily H. Johnson (1813-1855), the daughter of John and Elsa Johnson (formerly of Hiram, Portage Co., Ohio). Quinn was likely among those Mormons disaffected from Joseph Smith's leadership after the 1837 Kirtland bank failure. His brother-in-laws, Luke and Lyman Johnson were at least temporarily aligned with another noted Kirtland dissident, Warren Parrish.

Note 2: See Dale W Adams 2004 paper, "Grandison Newell's Obsession" in Journal of Mormon History 30 (spring 2004) pp. 159-88 for more on the personal connection between Christopher Quinn and Grandison Newell.

Note 3: For a biographical sketch of Ashbel Grattan Smith, see Harriet T. Upton's 1910 History of the Western Reserve, Vol. 3, page 1365.

R.  B.  NEAL.
________

Under some difficulties and after an amount of persuasion, the STANDARD has been enabled to secure the picture of R. B. Neal, which looks out from this first page of the present issue. Like most intense men, Bro. Neal forgets himself in his work, and does not imagine that many people would be interested in his bodily presence or his individual history.

It may not be known to many of the younger generation, that our brother, who now magnifies the office of the "Saddle-bags Brigade," was years ago a most successful worker in a down-down city field, the story of which would make in itself an interesting chapter in city missions.

When disabled by the accident which limited his activity for years, he was at work in the city of Louisville. With his strong convictions and moral earnestness, it was impossible for him to remain inactive. In search of health and strength he was found in eastern Kentucky, where the environment and the providential course of events have placed him a special ministry which has excited widespread interest. Starting in to revive dead and dying congregations, and to do something in a field singularly destitute of efficient ministers of the Word, he found himself confronted, first, with the multiplex country church problem as presented in the eastern mountain regions of our country.

To R. B. Neal, more than to any other man, the people of America are indebted for having their attention called to the activity and the growth of this Mormon curse. His information has come since his first statements of facts and notes of warning appeared in the STANDARD. His articles were copied and commented on by the Independent and other influential journals, until now there is a widespread agitation for a general campaign against Mormonism.

What is sought to be emphasized here is that we can not afford to have Bro. Neal forced out of his present field for a lack of support. The matter of a modest living for himself and family should not stand in the way of his important work. The sum of $600 would meet his necessities and allow him to give himself entirely to this important mission. Then there is more involved than his own personal efforts. It is plain to see that here may be the beginning of an evangelism, which will not only meet and check Mormonism, but which will supply the mountain country with an efficient ministry and an intelligent church life.

Some well-to-do brother could invest money for the Lord no more wisely or fruitfully than providing for Bro. Neal's support. But in any event there are hundreds who can give small amounts, and who should be glad to contribute to keep our brother in this important and needy field. There is absolute assurance that everything contributed will be religiously applied to purposes for which it is given. R. B. Neal is one of the most unselfish and self-forgetful men in the world, and the only danger is that in any enterprise in which he is engaged he will not sufficiently spare himself. His present ministry is mainly at his own charges, but there is a limit to human endurance. The humor which appears on the surface of his present and previous communications to the STANDARD, is simply a veil for his sacrifices and toils. He does not wish to appear as a martyr before brethren. The STANDARD will gladly acknowledge and forward any moneys contributed for Bro. Neal's support, either directly to himself or through this office. He must be kept in the mountain country and in the thick of the fight with the Mormons.


Notes: (forthcoming)

"SMITHIANITY:" OR, MORMONISM REFUTED BY MORMONS.

R. B. NEAL.

For the past several months I have been too busy with pastoral and evangelistic work to pay any attention with my pen, to my friends, the Mormons.

Many suppose I make a specialty, devote my time largely to the "ism." This is a mistake. It is not from the lack of necessity or willingness on my part to do so. The elders are swarming over the land as thick as locusts. I hear of debates in almost every State, receive urgent communications from preachers for help to post up in their hour of need, and am called to out to many points to meet them to which I cannot go.

In eastern Kentucky alone we have fifty elders, moving to and fro under a president imported from Louisiana, on account of his supposed qualifications for that position in this field. A Mormon journal says: "He will lead his gallant half-hundred to many a glorious victory in that bailiwick." Some of us will see about that.

The main battle must be fought with tracts. They use them freely -- scatter them everywhere. I have written and published five tracts that serve to check them; and if I can get into a field first with them, I can, as a rule, prevent any growth. They have this advantage: They are backed by millions of dollars, and print tons of tracts where I can only print ten. I have no financial backing at all. They have men in the field to distribute their tracts. I have to pay postage On mine. I depend absolutely on sales and donations to print and scatter mine. Calls come in by the score for "free tracts." The Mormon tracts are free. Again, the points most needing my tracts are the least likely to buy. The result is that I have twelve or fifteen thousand tracts idle on my shelves, and a number of others in manuscript form that ought to go in to the printer. They are needed in the field. I have a number of rare old documents that could scarcely be duplicated -- all good authority. I also have some documents in manuscript form that no one else has, that, rightly worked up, will deal the "ism" solar-plexus blows.

One object in writing this article is that our renders may sample my work in the hope that many of them will help "hold up my hands" while this tract battle is raging.

Mormons refute Mormonism. -- I have held steadily on this point in the preparation of all my tracts. I see no reason to depart from that line for some time to come. In my investigation I went straight to headquarters for information concerning the "ism." While there have been, and are many spots on the Mormon pig, it is needless just now to note but three. I distinguish them with the names "Brighamites," "Josephites" and "Whitmerites." Headquarters of each, in order named, Salt Lake City, Utah; Lamoni, la., and Richmond, Mo. They call themselves, in the order named, (1) The Church of Jesus Christ of Latter-day Saints; (2) the Reorganized Church of Jesus Christ of Latter-day Saints. Lorenzo Snow, having succeeded Woodruff, is now seer, prophet and revelator for the first Joseph Smith, son of the prophet sometimes called Joseph III, is seer, prophet and revelator for the second. Since the death of Whitmer I have not learned upon whom his mantle has fallen.

I now call attention to two very important letters. The replies indicate clearly enough my queries. The first is from President Woodruff through his secretary. I have use for the unprinted portions of both letters in other tracts on other points, hence I do not print all of either letter in this article:

                      "Salt Lake City, Utah, March 1, 1898.
R. B. Neal, Esq., Grayson, Ky.

My Dear Sir: -- Your favor of February 24 to President Woodruff has been received, and, in reply to its various inquiries, permit me to say: Very early in the history of the church, Joseph Smith, the prophet received manifestations from the Lord regarding the principle of eternal marriage but none of these were written until July, 12, 1843, when that revelation, known as the Revelation on the Eternity of the Marriage Covenant was committed to paper.

The elder (Joseph Kingsbury) who then copied it by the prophet's direction still lives in this city. The Article on 'Marriage,' to which you refer is not a revelation, nor does it form part of the 'Book of Doctrine and Covenants proper, but is an article in the Appendix, was originally written by Oliver Cowdery, and at his earnest solicitation (for personal reasons), but much against the feelings of the prophet Joseph, placed where it is to be found in the earlier editions of the book. This not being a revelation, or in any way the word of the Lord, it has been taken out of the later editions by direction of the authorities of the church, by whose authority also later revelations given since the publication of the first edition, have from time to time been added.

The revelations given through the prophets for the guidance of the saints have been inspired by the Holy Ghost, and while under the influence of this Spirit they have written. Angels likewise have visited mankind; the voice of the Lord has been opened; the heavens have been opened, and its mysteries have been revealed, and in divers other ways the Lord has made manifest his holy will."

I wish he had mentioned some of those "divers other ways" he refers to. The Holy Spirit angels, the Lord and the windows of heaven opened for them to gaze in. I can't honestly conceive of one "other" way, much less of "divers other ways." I will give any Mormon elder or any one else, a set of my tracts free who will tell me any one of the "divers other ways" of communicating revelations. I want to know all the ways, if I can.

I. through a friend wrote to Eld. J. C. Kingsbury, now dead, and received the following from his own pen:

JOSEPH C. KINGSBURY'S TESTIMONY.

"The following statement was given under oath before Charles W. Stayner a notary public in Salt Lake City, May 22, 1886:

In reference to the affidavit of Eld. William Clayton on the subject of the Celestial Order of Patriarchal Marriage, published in the Deseret Evening News of May 20, 1886, and particularly to the statement made therein concerning myself, as having copied the original revelation written by Bro. Clayton at the dictation of the prophet Joseph Smith, I will say that Bishop N. K. Whitney handed me the revelation, above referred to, on either the day it was written, or the day following, and stating it was asked me to take a copy of it. I did so, and then read my copy of it to Bishop Whitney, who compared it with the original, which he held in his hand while I read to him.

When I had finished reading, Bishop Whitney pronounced the copy correct, and Hyman [sic] Smith coming into the room at the time to fetch the original, Bishop Whitney handed it to him.

I will also state that this copy, as also the original, are identically the same as that published in the recent edition of the Book of Doctrine and Covenants.

I will add that I also knew that the prophet Joseph Smith had married other women beside his first wife, Emma. I was well aware of the fact of his having married Sarah Ann Whitney the eldest daughter of Bishop N. K. Whitney, and Elizabeth Ann Whitney, his wife. And the prophet Joseph told me personally that had married other women in accordance with the revealed will of God, and spoke, concerning the principle, as being a command of God for holy purposes.   (Signed)
                                 JOSEPH C. KINGSBURY.

What I have written in the foregoing are facts taken under oath, as you will perceive, and not to be disannulled.
                                 J. C. KINGSBURY.

The above is certainly a clean, clear statement, and will furnish a tub of trouble to the Josephites who affirm monogamy for the prophet and assert that Brigham Young was the author of the document on plural marriages.

Now for the letter from Seer Joseph, of the Reorganized Church"

                      "Lamoni, Ia, March 1, 1898.
Mr. R. B. Neal, Grayson, Ky.

The church first published the Doctrine and Covenants in 1835. Editions were published in Nauvoo, Ill., 1845 and 1846, both of course, after father's death. Further editions were published in England in 1852 1854-'6, and so along up to 1869 -- the first in Liverpool; the last named by Albert Carrington at Isleington. These editions were the same, differing only in the possible arrangement according to dates of revelation on 'Celestial Marriage,' [which and?] an edition in which they inserted the so-called revelation on 'Celestial Marriage,' taking out Section III., entitled 'Marriage,' which is to be found in all former editions from 1835 to 1869, or later. This was done by order of Pres. Brigham Young, without the action of any council or general conference of the church over which he presided. They also inserted a number of sayings of Joseph Smith and Brigham Young, and some mischievous foot-notes which are used to color or distort the text itself.

"It is because of this and the conflict between us and the Utah Church that we emphasize the 'we' and 'us.' The fact is that plural marriage was not taught as a tenet until Aug. 29, 1852 nor did that so-called revelation see daylight until that day, so far as we have been able to discover. It was never presented to the church nor acted upon as the rules of the church require, and has not to this day, that we ever heard of, even among the Utah people as a church body.

*     *     *     *     *     *

No revelation has been received by the Reorganized Church and become a part of the rules and orders of the church until it has first passed the examination of the presidency as a quorum, the twelve as a quorum, and the seventy as a quorum, each quorum sitting by itself and considering their action without dictation or interference by any other quorum, or any one.

After these bodies pass on the revelation or document, it will pass the elders, and does not reach the records, the Book of Covenants, until it is indorsed by the church as a body. (See Sec. 104, D. C., Part II.)

The conference demanded that the documents presented should have passed the test of the quorums and received the open statement by these bodies unanimously, that such tests had been had; the revelations were then received and ordered printed and incorporated in the book.

There is no church, that I know anything about, that is so secured from the imposition of false doctrine from any source by its organic laws as is the Church of Jesus Christ of Latter-day Saints as it existed from 1830 to the death of Joseph Smith and as the same has been reorganized by myself and coworkers. President Young abrogated the rule, and was able to foist that so-called revelation on the church by domination of his own will, because he never trusted the document to the crucial test.

I might be deceived and give a false revelation; it might be that I could deceive my two colleagues, but it will not be thought of that I could deceive two other bodies, one having twelve members and the other seventy, or seven times seventy.

It is because l recognize the stupendous nature of the claim for present revelation, denied as it is by the Protestant world intact, and practically by the Catholic world, that I thus write. Unless there were safeguards of the safest kind, for the liberties, the good name, the spiritual welfare of believers in the doctrine would be subject to irreparable injury, no matter how good a man might have revelations. The revelations referred to were received by me and given to the church after passing the tests required. The conference would never see nor hear the revelations, did they not first pass the quorums; nor would they be received on my statements; indeed the conference would not have a statement from me until the quorums had first examined the purported revelations.

The same thing would occur if revelations were presented by others than myself and demanded acceptance.

Revelations to me have been by impression of the Spirit, by audible voice, by dream, by messenger; but, no matter how received, they must be submitted to examination. If found to conflict with the Word or revelation already accepted on the same subjects, they can go no further than the quorum that objects. There must be Spirit testimony to the quorums as well.

*     *     *     *     *     *

Men's beliefs, when publicly stated are properly public property; but neither Mr. Bays nor Mr. Ellis has a right to state my belief, or that of my people for us, any more than I have a right to state the belief of Mr. Ellis or R. B. Neal for them and theirs. I am in hope of life, yours.     JOSEPH SMITH."

The last paragraph passes this quorum unanimously. It is a bit of good, hard sense, without a flaw in it.

With this frank and full statement of 'the seer" and his proof-read and printed revelations which I have before me, it would require willful willfulness on my part to misrepresent him. If I believed the claims he makes for himself, I would make a pilgrimage to Lamoni and stand before him with uncrowned head and unsandled feet, and feast on the words that fell from his lips.

"I give unto you, my servant Joseph, to be a presiding elder over all my church, to be a translator, a revelator, a seer and prophet!" (D. and C., Sec. 124, v. 125). These words both the Utah and Iowa wing claim, were spoken by the Lord to Joseph Smith, his father, and as successor of his father he has all these offices.

Later I will press some queries on him that arise from the latter part of his letter. Just now I propose to deal with the Book of Doctrine and Covenants and with that revelation on marriage and on plurality of wives. Each seer denies that the other's is a revelation, and contends that his own is.

In my next I will present copies of both so-called revelations, and then we are ready to work on them. Preserve this paper.
    GRAYSON, Ky.


Notes: (forthcoming)