Miscellanies.

For Thomas's Massachusetts Spy.

Mr. Thomas,

As you have heretofore expressed a regard for Dartmouth College, You will please to give the following a place in your Paper, which will oblige a
                          Friend to Literature.

On Wednesday the 21st inst. the anniversary of Commencement at Dartmouth University, a very respectable number of the Clergy and other gentlemen of learning, from various parts of this and the neighboring States, convened at this place to attend the publick exercises of the day.

At ten o'clock A. M. the undergraduates formed themselves into a double line, reaching from the President's gate to the College-Hall; the procession then began from the President's house, and passed on between the lines uncovered, in the following order; -- first the President, then the Reverend and Hon. the Trustees of the College, the Professors, Librarian, and Secretary; these were followed by the Rev. Clergy, two and two, and the students falling in, closed the procession.

The exercises of the day were opened by a fervent prayer well adapted to the occasion by the President. This was followed by a spirited Latin Oration, delivered by Mr. Hubbard, which introduced a syllogistick disputation on the question, An belli status, in effectis peopriss, felicitatem societatis provexerit?

To this succeeded a forensick dispute, in English, on a point very interesting at this time, viz. Whether it will not be advantageous to the American States to prohibit all commercial intercourse with Europe? in both which the parties supported their respective parts with great ingenuity.

The audience were then highly entertained with with a very pathetick dialogue on the consequences of the late Peace as they respect the American Loyalists, in which the various emotions of nature, proper to situations like theirs, were painted to the life. A Dialogue in the Greek language was subjoined to this. And an Hebrew Oration by Mr. Sawyer made way for some pieces of vocal and instrumental musick, which concluded the exhibitions of the forenoon.

In the afternoon Mr. Kellog opened the entertainment by an elegant and animated oration on Eloquence. This ushered in a forensick dispute in the Chaldaick language, and another in the French, succeeded this, and opeend the way for an English disputation on that long agitated subject, Whether a national establishment of religion does advantage to the happiness of the people? in which the young gentlemen, on both sides, argued the cause with a precision and solidity becoming its importance. This being ended, the President, with the usual formalities, conferred on the following young gentlemen the degree of BACHELOR of ARTS.
Moses Bradford,     Daniel Oliver,
Elijah Brainard,     Elijah Parish,
Salmon Chase,     Henry A. Rowland,
Joseph Clarke,     John Sawyer,
Lake Coffeer,     Mase Shepard,
Calvin CRane,     Ozias Sillby,
Timothy Dickinson,     Solomon Spalding,
John Hubbard,     Calvin Waldo,
Alfred Johnson,     Chapman Whitcomb,
Elijah Kellog,     Simon F. Williams,
And the degree of MASTER of ARTS.
Caleb Bingham,     Jacob Cram,
And honourary Degree of MASTER of ARTS.
The Honourable Moses, Dowe, Esquire.
The Rev. Alpheus Spring, of Kittery.
The Rev. Isaac Smith,
Nathaniel Adams Esquire.
Then the Rev. Ebenezer Bradford and William Bradford, Masters of Arts at Nassau-Hall, and Samuel Huntingdon, Bachelor of Arts at Yale College, were admitted ad eundem.

After which Mr. Johnson spoke an elegamt valedictory oration, and in tender and affecting terms took leave of the Universary and his fellow students.

A solemn, pertinent, and pathetick prayer, by the Rev. Doctor Huntingdon, closed the work of the day, and the procession returned to the President's, in the same order in which it passed from thence in the morning.

And if we may judge by the attention and affection manifest in the countenances of a numerous and brilliant assembly of gentlemen and ladies, as well as from the united declarations of the learned part of the audience, it may be safely pronounced that Commencement exhibitions have very rarely been managed, in any University, in a manner that has done more honour to the institution -- reflected greater lustre on the candidates -- or given higher evidence of the abilities and fidelity of the instructors, than those of this day.

    Hanover, Sept. 23d, 1785.

Note 1: Essentially the same "press release" was also published in the Essex Journal of Oct. 19, 1785. This text differed from that of the Spy's article, only in its addition of Nathaniel Adams, Esq. to the Masters' list and its omission of the name of Rev. Isaac Smith from the honorary Master's list.

Note 2: Solomon Spalding took ill and spent a period of convalescence in Connecticut soon after his Oct., 1785 graduation from Dartmouth College. See his Dec. 6, 1785 letter to former fellow Dartmouth student, Elijah Parish.

Another Richard Brothers!
_______

MEMORIAL to be presented to the General Assembly of the State of Connecticut, at their sessions at Newhaven, in Octover, 1800.

GENTLEMEN,
  At a period when the strength of the Divine, is employed in an investigation of the ultimate issue of present mysterious providences, you will not be disposed to pronounce the communication out of time, that is now presented to you. -- Those, of every class, who have travelled tigether in investigation agree in their report, that the times are singular; and that the womb of providence is big with some stupendous event.

The present paper states that such report is true; that the object sought and justly expected is the pacific empire of the Prince of Peace: that it is the princely administration of the mighty Redeemer, that is to give peace to the nations of the Earth; and to make known to the sons of men the subsequent designs of the most high.

Your Memorialist is bound to state, that he is, by revelation from God, possessed of the knowledge of the means ordained to arrest the tempest of the present national convulsions, and to bring them to a state of permanent peace and national felicity.

Nothing is demanded but a competent support upon the Theatre of European conflicts, whilst the operation is performing. The exploit can be accomplished without endangering the safety of any nation, or the life of any man.

No national credentials, or diplomatic seals are requested. The waters are too deep to be fathomed by a common hand. Full trial of the strength of human policy, and of executive power hath been had. Leaning on the arm of the Lord, and obeying the dictates of his blessed will, the thing shall be done.

Your Memorialist, at least hopes that so much notice of this application may be taken, that in case of doubt in the minds of any as to the propriety of the measure, he may be set at the bar of the house to answer any interrogatories that any of the members of the house may think proper to put to him on the subject.

                DAVID AUSTIN, jun.

Newhaven, Sept. 9, 1800.


Note 1: The above millennial pronouncement was evidently first published by the Rev. David Austin in a local paper, the New Haven Messenger, on or about September 9, 1800. See a reminiscence published in the New-Hampshire Gazette of Nov. 1, 1825 for further information on Rev. Austin.

Note 2: The notorious "prophetic" career of Richard Brothers, in England, was a topic of current interest in American newspapers. See, for example, the Cooperstown, NY Otsego Herald for June 12, 1795.

For the  CONNECTICUT  CENTINEL.
_______

The National heart is behind the National Wheels.

The Machine of the prophetic design took up the American Nation in seventy-six. It hath borne the Nation through various toils, until its deliverance is complete: The names of different performers have been but as the names of the different classes of labours, The machine empties its full contents in the present state of complete national emancipation. All parties having borne a part of the common labor, are entitled to a portion of the common felicity.

The diffusion of universal and unbridled national liberty, lays foundation for the immediate "manifestation of the sons of God." -- Their Glory constitutes the glory of the latter House. To them it appertains to clothe the nation with a superior glory.

The operation commences by a fraternity in the things of the kingdom of grace, answerable to the fraternity of national affection and of national exertion. All outward obstructions are removed & grace hath full opportunity to display its opening design. -- This crowns, sanctifies and secures the national acquisitions. The blessings are afloat, until covered by the regency of the Master of the House. Let Zion say the Lord livith and blessed be my rock, and let the God of my salvation be exalted.   D. AUSTIN.
Norwich, July 1th 1802.


Notes: (forthcoming)

Missionary  Intelligence.

DOMESTIC MISSION.

THE  PILGRIMS.

Extract of a Letter from Rev. Ira Chase, to the Secretary of the Massachu. Bap. Miss. Society, dated

Clarksburg, Va. Jan. 6, 1818.      

Dear Sir,
You have doubtless been apprized, by the public papers, that a new sect, calling themselves Pilgrims, have lately appeared; and that they have excited considerable attention in those parts of the country through which they have passed on their pilgrimage to the West. One company of them (the other had proceeded by the way of N. Jersey,) I found as I advanced on my route, were encamped at no great distance from me: -- They were at Dryden [Tompkins Co., east of Ithaca], in the state of New-York. I thought it my duty to take some pains to learn, from their own mouths, their history and their religious system; and if possible, to convince some of them, of their delusion.

On the 26th of November, in company with the Rev. William W. Powers, pastor of the Baptist church in Virgil, I visited their camp; -- for a camp it seemed to be that we were approaching, as the tops of their large covered wagons presented to the distant observer, the appearance of tents, and no other dwelling could be seen there, but a low hut, pointed out by the ascending smoke. It was on a spot of rising ground, amidst stumps and logs, and near the edge of extensive woods which defended it from the north and western winds.

Some of the men were in front of the hut, making baskets. Among them was a Mr. Joseph Ball, formerly a preacher of Woodstock, Vermont. Mr. Powers had seen him before, and from conversation with him, had obtained some evidence of his being a man of real piety. After giving him his hand with the usual salutation, he introduced me. We were both received in a friendly manner. My new acquaintance appeared humble, modest and affable. He invited us to walk in. Accordingly, we followed him as he entered, stepping over boards, two or three feet high, which partly enclosed the south end of the hut; a temporary building hastily made of boards, all rough from the saaw mill. The north end was enclosed to the top. The sides and roof were formed by placing boards in a standing position, the one end of them resting on the ground, and the other, I think, on a pole over head. On the ground at the extremity of the room, were the beds, on which as I had been told, they all couch down at night. There were now lying on them an idiot child about two years old, and a feeble woman or two. Along the sides of the building were placed chests and boards, which served for chairs. Overhead were laid up two loaded muskets, ready for use. In the centre, there was a fire on the ground, and over it hung a pot for cooking. Some of the company were at dinner. They eat standing, and use neither knives nor forks. There were present five or six men, about a dozen women, many of them young, and eight or ten children The whole number that belonged to the company, was between thirty and forty. Some were absent. The mean wear their beard long, except on the upper lip, from which the occasionally shear it; and all, men and women, wear around them a girdle of bearskin with the hair on.

We continued in friendly conversation with Mr. Ball; and as soon as the way was prepared, so that it could be done without a seeming abruptness, I requested him in a kind and respectable manner, to give us an account of the rise and progress of their society. He readily commenced, and said that it arose a few years ago, in Canada, near the forks of the river St. Francis [Sherbrooke, Quebec]. What, I inquired, were the particular events which led to its formation? He was proceeding to tell, when a man distinguished from the rest by an aspect peculiarly hideous, and a thick red beard of superior length, raised his voice: -- 'Josseph!' said he, 'I want to speak a word to you -- I'd rather you would ask that man why we are commanded not to be conformed to the world -- I am terribly distressed.' It was the Prophet -- for a prophet the red-bearded man pretends to be. He rules the whole company as an absolute monarch in all things secular and spiritual. He speaks, and his word is with them, the word of the Lord.

Mr. Ball (Joseph) turned round, and fixing his eyes upward, stood for a while motionless. The Prophet in the mean time, began to writhe and twist his body, as if in the utmost agony. At length utterance was given, and he delivered to Mr. Powers and myself, as a message from God, the most tremendous denunciations, in the most vulgar and abusive language that he could command. Fixing his eyes on me, he asked: 'Be you a Lawyer?' I am not, was my reply. 'Be you a Dictor?' I am not. 'Be you a Minister?' I attempt to preach sometimes. 'Well, your first business is to repent, or you'll be damned' -- Amen! broke from the mouths of several of the company, at the close of each smart reproach as he proceeded. He and some of the others, men and women, poured forth upon us both, a torrent of abuse, such as surpassed all that may be heard in the grog shop, from the lowest of the profane rabble, when ministers of the gospel are made the theme or derision. It was aimed principally at me, -- probably because I had introduced the subject of their origin, but neither of us was spared. Both were pronounced to be of the synagogue of Satan, going to destruction and leading others with us. 'O rotten! rotten! you go about living on the best fare you can find, -- preaching pride -- with your white handkerchiefs, and black coats, as slick as a mole, -- Just as likely as not you spent half an hour brushing them, when they were sleaner before than your characters. Hell and damnation, hell and damnation is your portion, if you don't repent.'

But they could not express their feelings in words. They literally gnashed upon us with their teeth; and from every quarter, came rapidly, in harsh and grating accents, with the finger of scorn pointed at us, -- Yah, yah, yah, yah!'

The Prophet, thundering out his anathemas, and brandishing his fist, frew nearer and nearer to the place where I was sitting. His hand had almost reached my face. What he would have done, left to himself, can only be conjectured. It is said that hearers, in this assembly of Pilgrims, have sometimes been seized by the collar, in the heat of exhortation. But, happily for me, the gentleman who owns the land where they were camped, had accompanied us. He stepped forward, and with a firm tone, told him: 'Now you shall stop; -- strangers, who have given you no provocation, shall not be so abused on my land.' Upon this, the Prophet, full of inspiration as he was, thought it prudent to desist. He uttered, however, a few sullen replies to his landlord; but the storm that was bursting on us considerably abated.

Near its commencement, Mr. Powers, with a solemnity becoming the occasion, asked: Does the word of God any where justify your treating people in this manner? 'No,' said the Prophet, 'not the letter, but the spirit does.'

We perceived it was in vain to attempt to reason with him, or his followers; for whenever we began to speak, our voice was drowned by the clamours which they raised. Finding that I could not obtain from them there, any further account of their origin and faith, and observing that Mr. Ball seemed rather to be forced to acquiesce in the abuse of us than be forward in it himself, I sat down by his side, and in a low tone of voice, endeavoured to persuade him to walk out that afternoon, and let us have an interview with him alone. But as the Prophet had sufficiently indicated his disapprobation of any further intercourse with us, all was in vain. -- 'I cannot go beyond the word of the Lord,' was the reply. 'I profess not to have any more authority than they who have spoken.' -- 'No, nor so much neither!' interrupted a woman, who was sitting by, with a kind of indignant tone.

Mr. Powers, just before we left the company, remarked to them, in the allusion to the words of the Apostle: It is a very small thing to be judged by man's judgment, 'You'll find it isn't to be judged by me,' replied the Prophet.

I addressed them a moment, entreating them to search the Bible, and make that their guide; and then, as I had been introduced to Mr. Ball, and as he had, through the whole, appeared disposed to treat us civilly, I extended my hand towards him, to take my leave. -- 'Don't touch his paw!' was the cry; and the poor man stood like a statue, not daring to move his hand, nor speak a word.

With what emotions we retired from this scene of imposture and delusion, I shall not attempt to describe. It was, indeed, a striking exhibition of the melancholy consequences which naturally result from leaving the Scriptures to seek for new revelations.

The Prophet had received several new followers, at Dryden. Some of the people in that vicinity have, for years, been the subjects of various, and strange delsuions; and they seem prepared to embrace almost any thing that is novel and extravagant. One of them, a certain John T----r [Taylor], who arose in that place, set himself up, not long ago, as the leader of a party on the river Chenango. It is said he commenced a follower of Elias Smith, but he has gone far beyond him. He professes to have visions and revelations; and he seems to aim at the subversion of all order, and the banishment of all fundamental principles in the church of Christ. His followers, like Shakers, dance at their meetings; and they address each other only by their first names. Their leader is called simply John; and they are themselves sometimes denominated the Johnites.... Some of his adherents, I was told, had lately visited the Prophet at Dryden; and it is not impossible that some of them will join the company of Pilgrims.

Respecting that company, I forbear to relate the numerous reports currently circulated in the neighbourhood. I will now mention only one. It was said that, the day before I was there, they undertook, with the most frantic outcries, to expel Satan from the camp. Whether they were successful or not, I leave it with you to judge, after reading this sketch of my interview with them....

Yours, dear Sir, with much esteem and affection.

IRA CHASE.      

Note 1: See the Woodstock Vermont Chronicle of June 24, 1831 for further details concerning the pretended prophet Isaac Bullard and his "Pilgrim" followers. For a brief description of John Taylor's "Johnites," see the 1874 autobiography, The Life and Times of George Peck.

Note 2: For more on the Rev. Joseph Ball, see the Feb. 15, 1820 issue of the Vermont Woodstock Observer and Zadock Thompson's 1842 History of Vermont. A "Mr. Cummins" is mentioned as being the Pilgrims' "chief speaker," in Thompson's book -- see notes appended to the Sussex Register of Sept. 15, 1817.

Note 3: Except for its confusing Isaac Bullard with Thaddeus Cummins (actually one of Bullard's followers), the following account from pp. 116-121 of George B. Goodrich's 1898 book, The Centennial History of the Town of Dryden, 1797-1897:   Chapter XXX - Willow Glen: A stranger now passing through the quiet locality of our town which formerly was known as "Stickles's Corners" but latterly called by the more romantic name of "Willow Glen," ... over fifty years ago, when this name was first applied to the locality by one of its inhabitants, Miss Huldah Phillips, the banks of the little stream which flows down through the "Corners" from the hillside were lined with large willow trees, forming with them a glen which made the name very appropriate.... Willow Glen has had no churches, but the barn of Elias W. Cady afforded the Presbyterian society accomodations for preaching and communion service before their building was finished in Dryden village. -- The inhabitants have suffered somewhat from religious fanatics, the first visitation being from a band of some fifty "Pilgrims", as they called themselves, who came from Vermont in 1818, and are thus described...: "When they moved in they had several wagons, some of which were drawn by four horses. One team carried the large tent beneath which the entire family was housed in all kinds of weather. The name of their Prophet was Thaddeus Cummins, a very stout, healthy, and well-proportioned man, with sandy hair, and about thirty-five years of age. The name of the woman whom he brought as his wife was Lucy. A priest also accompanied the Prophet, whose name was Joseph Ball. There were some two or three brothers by the name of Slack; the rest of the company was made up of the off-scourings of wretched humanity. When the Prophet and his followers arrived near the residence of David Foote they pitched their tent and rested over night, but moved the next day into the woods then on the Stickles farm, where they remained a week, when they again moved upon the north bank of Fall Creek near the former residence of Jacob Updike. Here this singular people remained for six weeks, practicing all kinds of deviltry upon themselves and the people in the neighborhood. They had no beds, but slept in nests of straw, each sex in common with the other, they having no belief in or respect for the marriage ceremony. They did not believe in beds, chairs, or tables. They stood up to eat and sucked food through a goose quill, and could not be persuaded to eat in any other way. They wore large white cloths upon their backs, which, as they said, were marks for the Devil to shoot at. Their antipathy against the Devil was very great and every morning early they might be heard howling and yelling like a parcel of wolves for two miles around, driving the Devil out of their camp." -- When they left town they went to an island in the Mississippi river, unfortunately inducing some Dryden and more Lansing people to follow them, where they finally disbanded. They should not be confused with the "Taylorites," who flourished here later and some of whom afterward joined the Shakers.

FREDONIA, N. Y., March 31.    

Swindling. -- The impostor, Walter H. Gerry, mentioned in our last paper, in his progress through the western country, has not only imposed on the people by preaching, but has practised swindling to an uncommon degree. Under the cloak of a minister, he has succeeded in imposing upon the community, and more particularly those of the presbyterian order, and his masonic brethren, to an astonishing extent. -- Having in this manner gained the confidnece of the Rev. Adamson Bentley, minister at Warren, Ohio, he obtained 7 or 800 dollars, for which he gave him a check on the Niagara bank of 25,000 dollars as security, and his return from down the river, whither he was going to meet a large quantity of goods coming from New Orleans. He likewise borrowed $500 from another person, and his tavern bill, amounting to $100, he left unsettled. On his route he met a certain lawyer with whom he exchanged horses, giving him a note of $200, payable at the bank, which proved to be counterfeit, as did the check. He borrowed $100 of gen. Tupper of Wooster, and a watch of a tavern keeper, and left his tavern bill unpaid. At Mansfield [in Richland Co.] he borrowed 5 dollars of a Mr. Rigdon, and offered a check at Worthington of $2,000 on the Baltimore bank. But he has finished his career for the present" we was apprehended at Cincinnati, and is safely lodged in the gaol at Warren to await his trial.

Note: As of June 3, 1816, the Rev. Walter Harris Gerry and his wife Octavia were living at Copenhagen, Lewis Co., New York; what sent him on his crime spree through Ohio in 1818 remains a mystery. The $800 lost by the Rev. Adamson Bentley, of Warren was a considerable sum in those days. Bentley would have then known Thomas Rigdon (a cousin of the infamous Sidney Rigdon) and it is possible that Gerry had in his possession a letter of recommendation from Bentley, which he exhibited to certain swindle "marks" during his Ohio travels.

IMPOSTOR  PUNISHED.

Saco, May 25.    

The county of York, particularly this town, Kennebunk, Buxton, &c. has long been infested by a religious Impostor, named Jacob Cochran; who pretended to have a mission to spread a new religion. His process was, to gull a few men, then to seduce women, married and single, to attend his ministrations, swear them to secrecy, and then induce them to commit the most lascivious and criminal practices. This conduct had become notorious; and the Grand Jury of the county, at the late term of the Supreme Court, found no less than five bills of indictment against him. On one of these, for lascivious behavior, he was cleared, the Jury, after being up all night, not agreeing, one of their number, a disciple, refusing his assent. He was then tried on an indictment for adultery, and convicted; but having been admitted to bail, and not having been surrendered into Court, he hopped the twig, and has not since been heard of; has thus probably escaped a three years visit to the State Prison. Jacob Cochran is about 35 years old, common size, well built, light complexion, rather sandy hair, dresses well, and has the manners half a half gentleman.

Note: No original of the above clipping has yet been located; the text was taken from a reprint published in the New-York Evening Post of June 7, 1819. A similar account was subsequently published in the Maine Portland Gazette on June 1, 1819. Possibly the Weekly Visitor did not carry this exact text, and it is only a paraphrase by the Evening Post.

COCHRANISM.
_______
                                From the Portland Gazette.

Mr. Shirley,

The name of Jacob Cochran has doubtless been heard by many of your readers. This man has for about two years past infested the County of York, particularly the towns of Saco, Buxton, Hollis, and Kennebunk. He came making great pretensions to religion, in the guise of a Freewill-Baptist, but has proved a common destroyer to every Society that gave him countenance. With a few wretches like himself he succeeded in making a considerable party, and the most horrid enormities have been practiced among them. He was at length seized and brought to trial before our Supreme Court held at York last week. Fiver seval indictments were found against him by the Grand Jury, all for Adultery, and crimes of a similar nature. He was first tried for Lascivious behaviour, connected with supposed adultery, & though the specifictions were substantiated to the satisfaction of the Court, and to the most of those who heard the trial, yet the Jury after sitting all night could not agree. -- One man of them, being, as is supposed, a Disciple of Cochran's dissented. He was then tried on a secind indictment for adultery. The evidence was full against him, and though denied on oath by the members of his Society, yet almost every person was satisfied. And though Cochran was ably defended by Messrs. Holmes & Wallingford, yet in about one hour the Jury found him guilty. But now comes the winding up of the drama. -- Cochran's bondsmen though holden in the Bonds of 1800 Dols. reposed such confidence in him and were so certain of his acquital, that they had never delivered him up to the Court; and after the case was given to the Jury, he absconded, and has not yet been found. Consequently his sentence was not pronounced. It would probably have been three years inprisonment at hard labour in the State Prison. These facts are stated that the public may have correct information respecting this infamous creature. On some accounts it would be desirable that the minutes of the trial should be published, but it is hoped at least that Printers of Newspapers will state these facts that none in the community may be imposed on again by this fell destroyer.

             Yours, &c.              A. B.

Wells, May 24, 1819

N. B. Cochran is a man under forty years of age, perhaps not more than thirty five, is of a common size, well built, has a light complexion, and rather sandy hair. He dresses decently in dark clothes, and can put on somewhat the manners of a gentleman. This description is given that he may the more easily be known.

---

(We have seen a pamphlet, published by a Baptist minister of regular standing in New Gloucester, giving an account of Cochran and his deluded followers. -- It appears that under the guise of religion they have committed the most indecent and abominable acts of adultery, in every possible shape human depravity could devise. One of their leading tenets was to dissolve the ties of matrimony as suited their convenience -- and a promiscuous sexual intercourse was tolerated, by each male being allowed to take seven wives! It seems Cochran, the High Priest of iniquity, had had nearly half his female followers for wives in the course of his ministration, which has been two years standing. Where has been the vigilance of the civil authority, all this time?)


Note 1: The above article was reprinted from the June 1, 1819 issue of the Portland Gazette. See the Georgetown National Messenger of Oct. 27, 1819 for an account of Cochran's detection, in the company with one of his leading adherents -- a certain Mr. Hill -- and his subsequent apprehension. The Mr. Hill there spoken of was probably a member of the Samuel Hill family of Hollis, Maine. See excerpts and paraphrases from the Oct. 1832 missionary journal entries of Elders Orson Hyde and Samuel H. Smith, who visited with Mr. Hill and other "Cochranites" during their Mormon mission in that region.

Note 2: Gideon T. Ridlon, in his 1895 book, Saco Valley Settlements, writes: "The Newburyport Herald (May or June, 1819) says: "We have seen a pamphlet, published by a Baptist minister of regular standing in New Gloucester [Maine], giving an account of Cochrane and his deluded followers..." The pamphlet thus described was Ephraim Stinchfield's Cochranism Delineated published at Boston in May by Hews & Goss. A correspondent of the Columbian Centinel responded to the pamphlet in that paper's issue of June 12th: "While I regreat the folly and depravity of human nature, which is therein displayed, I think this little performance calculated to do much good, as it shows to what horrid and destructive lengths people are in danger of being carried, when they renounce reason and common sense, in matters of religion. I hope it will have an extensive circulation in this quarter, and serve as a momento to those who are continually denouncing rational Christianity." -- see also: Joyce Butler's "Cochranism Delineated: A Twentieth-Century Study," in Charles E. Clark, et al., Maine in the Early Republic...(Hanover, NH: 1988).

HYPOCRISY  DETECTED.

The last Portland Gazette announces the trial of Jacob Cochran, before the supreme court at York. Five indictments were found against him, for adultery and crimes of a similar nature, on one of which he was found guilty. While the jury were making up their verdict, Cochran absconded, thus leaving his bondsmen in the suds and cheating the state prison of a pious labourer. The Gazette states that Cochran had for two years made great pretensions to religion as a free will Baptist in the towns of Buxton, Hollis and Kennebunk. This "winding up of the drama," is not surprising to us, nor to any others who have seen and known how often the greatest pretensions to religion are masks to cover the grossest vices or the meanest villanies. If some who have lately made "these benighted regions," echo with their GRATITUDE and their RELIGIOUS ZEAL, should "wind up their drama" by a catastrophe similar to that above mentioned, no living being ought to be surprized.


Notes: (forthcoming)

JACOB  COCHRAN.

The career of this person has excited much agitation for about two years past in the eastern country, particularly in the county of York. He made his appearance under the guise of a Freewill Baptist preacher, and succeeded in collecting a considerable party. Those who have entured to expose his conduct, in any measure have been branded as persecutors, &c.; however, the mystery of iniquity has been discovered, and a final check put to its progress. Having had five several charges found against him by the Grand Jury, for adultery and crimes of a similar nature he was brought to trial before the Supreme Court held in York, in May last. He was first tried for lascivious behaviour connected with supposed adultery, and though the specifications were substantiated to the satisfaction of the court, yet the jury did not agree, one of them being, as it was supposed, a disciple of Cochran. He was then tried on a second indictment for adultery and the Jury after sitting about an hour found him gulity. At this time not having been given up by his bondsmen, Cochran absconded leaving his bondsmen accountable, for the sum of 1800 dollars.

Cochran is a man under 40 and perhaps not more than 35 years of age, common size, well built, light complexion and rather sandy hair. and dresses decently.

I have been thus particular that he might be the more easily known.

For a particular account of this man and his adherents, our readers are referred to a pamphlet published in New Gloucester, Me. by a highly esteemed Minister of the Gospel, of that place. This pamphlet is now for sale in this town.


Note 1: Jacob Cochran thus escaped justice in New Hampshire and evidently attempted to resume his religious imposition by fleeing to the neighboring Massachusetts "District" of Maine (which became a state in 1820). There he was apprehended on Oct. 8, 1819, again charged with lewd crimes, brought to trial, found guilty and sentenced to four years at the Charlestown Prison. See the article summarizing Cochran's "prophetic" career, along with those of Joseph Smith, Matthias, etc., published in the St. Louis Western Examiner of   Nov. 1, 1834. More on Jacob Cochran and the religious delusion he originated may be found at the web-page devoted to that subject.

Note 2: The "Rev." Jacob Cochran originally came from Enfield, New Hampshire, but his religious activities seem to have spanned the border region between that place and southern Maine, and to have eventually extended as far south as York County in the former state and into some of the eastern counties of Massachusetts. Cochran's impositions in York County, in what is now Maine, began in 1816-17, and the results were described by a contemporary reporter as "a religious hydrophobia... spreading in a number of the towns in the counties of York and Cumberland" At the height of its development, the cult leader's secret religious services included a sacred rite portraying the Genesis account of creation, during which Cochran directed his nude followers in acting out a Garden of Eden "temptation" scene, etc. He also taught and practiced the doctrine of "spiritual wifery," and other radical religious innovations. Following his release from the Charlestown State Prison (which must have occurred near the end of 1823), Cochran disappeared from public sight. It is unlikely that he soon ventured openly back into his native New Hampshire, where he might have been arrested and jailed on various charges (one of which was an unpaid 1819 debt of $1800 forfeited by his bondsmen). His shyness of New Hampshire justice abated in time, however, and some reports assert that in later years Cochran founded an institution at Stratham, New Hampshire (near Exeter) for his female followers and/or"spiritual wives," called the "Convent." Another account (not published until 1877) places Cochran in Genesee Co., New York, in 1827. There he founded a western colony for some of his followers in the (then) adjacent county of Allegany. Jacob Cochran eventually returned to Maine and lived there in obscurity as late as 1827. The last known informative newspaper report on the man places him in the act of commuting back and forth between Stratham, New Hampshire and South Hadley, Massachusetts, during the late summer of 1835. He is said to have died in southern Maine on March 9, 1836.

The St. Louis Gazette, after giving some account of the testimonies existing in support of the opinion that there is now inhabiting the southern branches of the Missouri a race of men descended from the Welch emigrants, who embarked to the number of 323 persons, in ten vessels under Prince Madoc, in the year 1170 from north Wales, mentions that an expedition is now on foot for a thorough investigation of the fact. The persons engaged in the undertaking are Messrs. Roberts and Parry, Welchmen, who speak the language of north and south Wales. It is said that they are industrious persevering men, and that they will pursue the search as long as the probability of a discovery exists. -- Daily Adv.


Note: The St. Louis Missouri Gazette and Public Advertiser ran a two-part article on the alleged "Welsh Indians" in its issues of June 16 and June 23, 1819. The NewburyPort Herald reprinted the first segment, in its issue for July 27, 1819. A brief report on the subject, published in the St. Lewis Enquirer, was reprinted by the New York Geneva Gazette on Aug. 18, 1819.

          From the St. Louis Gazette, June 16.

Welsh Indians. -- Among the many interesting subjects of inquiry, which at present engage the public attention, we are pleased to see it once more directed to discover the remnant of an interesting emigration. -- The idea may appear fanciful to many, and has been much ridiculed, but still we entertain falttering hopes of the existence of a race of men descended from the ancient Welsh emigrants. It is a fact well extablished in history, and we conceive beyond doubt, that in 1169 and 1170, Prince Madoc ab Owain Gwynedd, emigrated from NorthWales taking with him, as is said, 323 persons in 10 ships. The present inquiry originated with the Cymreiggdon Society of London. They adopted resolutions and proceedings on the subject, and they state the departure of Madoc and his landing on the coast of America as facts well known and undoubted; they also state that the Welsh or White Indians, as they are sometimes called, are spoken of by the following authors and writers, among others, viz: -- the Rev. Morgan Jones, of Wales, who said, that he had been amongst them four months in 1660, during which he preached to them; Rev. W. Wynne, in 1696; William Penn, in 1700; the Rev. Theophilus Evans of St. Davids, Brecknockshire, in 1740; John Filson, of Kentucky, in 1783; the Rev. Dr. Williams of Sydenham, in 1791; the Rev. John Hoekewalder, a Dutch Moravian Misionary, in 1792; William Owen Pugh, Esq., in 1798; John Roberts, of Howarden, Flint City, who saw one of the Welsh Indians in Washington City, in 1801; Mr. Childs of Jessamine City, (Ky.) who relates the account of Morris Griffiths, who had been amongst them 8 months in 1804. The society suggest that the present descendants of the emigrants are settled on the southern branches of the Missouri, and are called Padoucas or Padouciad, which they imagine to be derived from Madoc, by a usual change in the Welsh language. The like add, that several Welshmen from time to time have seen and conversed with them in the Welsh language, and others of different nations, who have seen them, say, they bear a great resemblance to the neighboring Indians, except in their colour, countenance and morality.

In addition to what the Cymreiggdon Society have said, there has lately appeared in the papers, a letter from O. Williams, a Welshman, and a merchant at Fells Point, Baltimore, in which he states, that he has known the people, that in 1817 he visited their settlements on the Padue river. That he conversed with them in the Welsh language.

It will be recollected by many of the old inhabitants, that John Thos. Evans, a Welshman, was in this country, in search of these Welsh Indians, in 1795. In that year, and 1796, he proceeded from St. Louis up the Missouri, in company with James Mackay, Esq. and examined all the country along the Missouri as far as the Mandan villages without success, and then gave up his design as fruitless, and returned to St. Louis after an absence of two years. But the writers of that day, and indeed all who were conversant with the accounts that have been given on the subject, regretted that Evans abondoned his search so soon. The location of the Welsh Indians, or White Indians, as they are sometimes called, has always been said to be about 2000 miles from the confluence of the Missouri, about 300 miles farther than Evans went, and that it generally took 15 or 20 days longer to descend the Missouri than he took. About 80 notices have been collected and given of their location in that place. Among others, Mr. Benjamin Jones, living on the Monongahela, near Pittsburgh, related, that a friend or neighbour of his saw two Indians at a place about 60 miles from the confluence of the Missouri who spoke a language unknown to all who heard them, until a Welshman entered, who understood them perfectly. These Indians resided about 2000 miles from the mouth of the Missouri, near its headwaters. J. D. Chisholm who has lived for many years among different Indian tribes, has also stated, that he had geard of the Welsh or White Indians, living above 2000 miles up the Missouri, and he represented the other Indians as being in a continual state of hostility with them. Chisholm also gave an account of their manners, which bears string marks of vivilization, and he related an instance of an Indian, who conversed with a Moses Shelby of Davisontown on Cumberland river, in the Welsh language. -- All the accounts locate these Welsh or White Indians at a distance of at least 2000 miles up the Missouri and on some of its headwaters or branches, which is about 300 miles farther than Evans and Mackay went. The evidence, therefore derived from their fruitless search must be considered inconclusive. The numerous testimonies of history to Madoc's emigration to America, and the more numerous accounts of the location of these persons, (Indians as they are called) whose manners, habits, and appearance strongly resemble that of the whites, and the repeated occurrence of that still stronger proof, viz.: conversation in the Welsh language with Indians, all tend to confirm the belief that the remnant of these interesting emigrants still exist somewhere. Their particular location is a matter of much doubt and uncertainty, notwithstanding the numerous testimonies to their location in a particular place. But certainly no plan could be devised, so well adapted to their discovery, as the one now on foot. Messrs. Roberts and Parry, are Welshmen themselves, feel all the interest of the subject, speak the languages both of North and South Wales, are persevering and industrious, and will continue their search as long as a probability of discovery exists.

Their object is an interesting one, and it well deserves, and we sincerely hope will be crowned with complete success.


Notes: (forthcoming)

Extract of a Letter from Saco, (Me.) Oct 8th.

"I congratulate you, with the community, by informing, that the notorious culprit, Jacob Cochran, is in custody of the Commonwealth, (in Alfred Jail.) He was taken in this town, near his establishment, last evening, about 9 o'clock, by Mr. Rishwarth Jordan and Mr. John Banks, who deserve great credit for their spirit and perseverance. They pursued him, over fences and into swamps, and finally took him, though not without great trouble. He aimed several blows at Mr. Jordan's head; but fortunately only one hit him, and that on the arm, with a green maple stick, four inches round. I am happy to add, it did not injure him much."


Note: Compare the above news report with a similar account, reprinted in the Georgetown National Messenger of Oct. 27, 1819.

Jacob Cochran was sentenced last week at Alfred for the crimes of adultery and gross ludeness, to 13 days solitary confinement in the State Prison and 4 years hard labor.


Notes: (forthcoming)

Extract of a letter from a gentleman in the interior of New York
to a friend in this vicinity.

Passing near Dryden, I was induced to enquire after news from the 'Pilgrims,' who were visited at their encampment in that town, by Mr. Chase, missionary, whose account of them was published in the Am. Baptist Magazine a year ago.

I was told that their prophet led them westward to the Allegheny river, where they took a large boat, and went down that river in search of the 'promised land,' to which their pretended prophet was conducting them; that on their arrival at a certain island, they disembarked, and the prophet began to penetrate the soil with his staff, to discover if there were any indications of their approach to his uptopian Canaan. He at length announced to his deluded followers that this island was in very deed, the sought for land; in proof of which, his staff, which he left in the ground, would, at a given hour, put forth buds and blossom! but that in the mean time, himself, and priest must go to the main land, ' and seek the Lord.' They accordingly took the boat together with all the provisions and money (of both which they had picked up a considerable quantity on the road) and departed; leaving the rest of the party, augmented to about 70 persons, on the island to wait the issue of the prophet's miracle. The given hour however went by, and the prophet's staff remained but a barren stick. Neither bud nor blossom, prophet nor priest, appeared; and what was still worse, they had neither bread nor meat nor the means of procuring either.

In this distressing situation they remained three whole days, when they were providentially discovered & taken up by some passing boats. Neither their prophet nor priest have since been heard of, and the "pilgrims" made the best of their way to their several homes.

For the authenticacy of this account I cannot vouch further than to say that I heard it related within a few miles of the place where Mr. Chase saw them, and where the prophet acquired several new followers; some of whom as I was informed, have returned to tell their own pitiable story.


Note 1: The above text was taken from a reprint that appeared in the Carlisle, PA. Republican of Jan. 11, 1820.

Note 2: For a response to this account (as well as a couple of corrections) see the Philadelphia Union of Jan. 26, 1820.

The Pilgrims.

Who, two or three years ago, rose up in Canada and Vermont, were led by their prophet to the Allegany river, where they took boat, descended the stream to an island, and dismebarked. The prophet and his priest made some excuse for a short absence, took the treasury box of the company, left them destitute of provisions, and never returned. -- The company, amounting to about 70 in number, thus abandoned, returned to their several homes. So that the new sect is dispersed.


Note: The above item was evidently excerpted from a somewhat unreliable report that appeared in the Boston Christian Watchman of in January.

Pilgrims.

Among those deluded people that went from this town two or three years ago, calling themselves pilgrims, was Mr. Joseph Ball, well known as a preacher, before he became a pilgrim.

People of candor and reflection then felt a degree of pity for the pilgrims; having no doubt but that the leader was a gross impostor and the followers a most deluded company. -- However, they undertook their pilgrimage with great zeal, nothing doubting but that their attainments in holy things were far superior to any thing known or enjoyed by Christians in general. It may be pleasing to many to learn definitely the result of this pilgrimage, and to hear the language of Mr. Ball on this subject, under the date of Nov. 28, 1819, at New Madrid, Territory of Missouri, he writes this to an old friend, whom he wholly deserted when he beacme a pilgrim.

"The heavens declare his glory and the firmament showeth his handy works." Having obtained help of God, I continue until now. Although at great distance from thee, my brother, yet I have not forgotten the sweet opportunities I have had with you and your family. I want to see you and yours again, but the distance forbids the thought.

I left the pilgrims, June 29th, 1818, after being convinced that Isaac Bullard * was the most terrible impostor that ever trod American shores. In this journey I have bought wit and will try to keep it.

The place of my residence is seventy-five miles from the mouth of the Ohio river, in latitude 30 degrees and some minutes. The climate is very warm, the soil rich and fertile. The inhabitants are given to all kinds of wickedness, duelling not excepted -- yet are kind to the poor, &c. &c.

He speaks of the earthquake heretofore noticed in the newspapers as follows:

"The earth has been shaken here to such a degree as to make Lakes of dry land, dry land of large Lakes. The convulsion was so rapid as to throw large quantities of fish nearly a mile on the shore. During this terrible scene, the people were crying, the cattle bellowing, the earth rending, sand and water flying ten or fifteen feet in the air, the Mississippi changing its natural course, and running back with great rapidity. This terrified the people some, but when it was ended every man was his own again, and thought the bitterness of death was past, &c."
__________
* This Isaac Bullard was their leader. He came from Canada, called himself a prophet. He taught as never man taught -- That is he taught people to act like wild beasts of the desert -- and called it Religion.


Note 1: For more on the Rev. Joseph Ball, see Rev. Ira Chase's Jan. 6, 1818 report in The American Baptist Magazine and Zadock Thompson's 1842 History of Vermont (in notes appended to the Sussex Register of Sept. 15, 1817).

Note 2: Unfortunately Ball provides no details regarding his separation from the Vermon Pilgrims on "June 29th, 1818." According to an 1820 letter written by Fanny Ball, to the Shakers at New Lebanon, Ohio, the brothers Joseph and Peter Ball deserted the Pilgrims soon after the group landed on Pilgrims' Island (now Blaker Towhead, Tennessee), opposite Little Prairie (now Caruthersville) Missouri, during "the summer of 1818." Following the Balls' departure, the Pilgrims were victemized by passing riverboatmen. They eventually left the island and Isaac Bullard pronounced the farm of John Hardeman Walker to be their "promised land." Walker evicted the Pilgrims and they continued down the Mississippi towards its confluence with the Arkanasas River (where their unhappy pilgrimage finally ended).

                              Communication

FANATICISM.

There is in Salisbury a Methodist Preacher who publicly professes to have the gift of prophecy and discerning of spirits -- to have the faith of Abraham -- believes he could stop the mouths of lions if cast into their den as was Daniel, or that he could go into the fiery furnace without injury -- asserts that he is one of the prophets that was to come in the latter days -- that the dawn of the millennium has commenced -- he being spiritual judgeth all things, himself being judged of no man -- speaking of himself he says he can tell whether a man is possessed of a good or bad spirit by looking him in the face -- says he speaks the truth in Christ, and lies not. His followers are daily increasing, firmly believing and confirming his words.     F. G.

==> We would recommend to the disciples if this prophet to take their bibles & turn to Jer. xiv. 14 -- Matt. xxiv. 11 -- 2d Peter ii. 1 -- 1st John iv. 1 -- 2d Timo. first part of the 3d chap.


Note: Given the fact that Salisbury, Massachusetts is but a few miles south of the Rev. Jacob Cochran's old "stomping grounds" in southern Maine, the possibility exis that this unnamed "Preacher" was in someway connected with (or influenced by) either the Cochranite or Osgoodite religious sect.

ITEMS.

A female has been tried in N. York, for having two husbands. The magistrate who married her last time not being able to identify her, she was acquitted...

At the Supreme Court of Maine, now in session at York, several persons are to take their trial for lewd and lascivious conduct. They are of the sect of Cochranites.


Note: Unfortunately this report does not identify those York Co. Cochranites charged with "lewd and lascivious conduct." Persumably Jacob Cochran, the founder of the cult, was then still in prison and was not among those so charged.

Note: All Maine newspaper articles have been moved to a separate web-page.

Money Diggers, -- A Hallowell paper states that 12 or 14 men are now engaged in digging for pots of money in Pittston on the Eastern bank of the Kennebec river. The digging was commenced in 1817, and a vast excavation has been made 75 feet deep. The leader of the "visionary gang," is said to be a substantial farmer in the neighborhood, who dreamed for three successive nights that much treasure was deposited there by the bucanners who visited the coast in its early settlement. Many of the original partners in the concern are said to have sold out at an advance -- but the few whose faith is yet strong preserve a profound silence, expecting momentarily to seize the treasure, their last shilling being nearly expended. Quere, Did Michael Martin disclose the secret to his Executor, who made his will, so that the treasure buried in Ireland can be discovered. If so, Mississipi, or South Sea Stock never sold better than this would, if exposed in shares, in this enlightened age and country. -- There is almost enough rusting, according to his own account, to fit out Capt. Symmes on his expedition to the interior world.


Note 1: Pittston is located a few miles downriver from Augusta, Kennebek Co., Maine. This is not far from the colonies inhabited during this same period by the followers of the polygamist cultist Jacob Cochran. The "Cochranites" lived mostly in York and Cumberland counties, thirty to forty miles southwest of Pittston. It is possible that some of the "Cochranites" (who like Augusta Adams, the mother of anti-Mormon researcher James T. Cobb, later became Mormon polygamists) were engaged in money digging activities in southern Maine during the early 1820s.

Note 2: See also the Sentinel's follow-up story on this interesting subject, published three weeks later.

From Professor Silliman's Journal of Science.

Divining  Rod.

On the Divining Rod, with reference to the use made of it in exploring for springs of water -- in a letter to the Editor, dated Norfolk, (Conn.) Oct. 23, 1820.

Dear Sir, ... Permit me to suggest the propriety of inserting an article emnodying a sufficient number of well authenticated facts on the use of "mineral rods" in discovering fountains of water under ground, to put their utility beyond a doubt....

My class-mate, the Rev. Mr. Steele, of Bloomfield, N. Y. called on me a few weeks ago, and in conversation on the subject, informed me that the rod would "work" in his hands. A twig of the peach was employed on the occasion. It was at once manifest that it bent and often [withed] down from an elevation of 45 degrees to a perpendicular in some spots; and when we had passed them, it assumed its former elevation. At one spot in particular, the effect was very striking, and he at once said there must be a very large current of water passing under that place, or it must be very near the surface. I informed him that a large perennial spring issued at the distance of perhaps fifty rods, and requested him to trace the current, without informing him of the direction of the spring. He did so, and it led him nearly in a direct line to the spring, which was so situated as to orevent his discovering it till within one or two rods of its mouth. The mode of his tracing it resembled that of a dog on his master's track crossing back and forth, and he proceeded with as little hesitation. The result however inexplicable removed all my doubts. It was in vain for me to reply against the evidence of my senses, by saying, How can this be? and why should not these rods operate in the hands of one as well as another?

On a journey I have since taken to the south east part of New Hampshire, I was pleased to learn the practical use which has been made of these rods in that region, for a year or two past, in fixing the best places for wells. I was informed by a good authority, of a man, in that vicinity, who could not only designate the best spot, but could tell how many feet it would be needed to dig to find water; and that he had frequently been employed for this purpose without having failed in a single instance. I will recite one case out of a number which were told me. A man who had dug in vain for a good well near his house, requested his advice. On experiment with the rods the best place was found to be directly under a favorite shade in front of their house, and there the proprietor was assured he would find abundance of water at a moderate depth. But on reflection he was loath to sacrifice the tree, and concluded it would answer as well to dig pretty near it. He dug; and after sinking the shaft much deeper than he gad been directed, abandoned it in dispair. He soon complained of his disappointnent. "Did you then dig in the precise spot I told you?" "I dug as near it as I could without injuring the tree." "Go home and dig up that tree, and if you do not find water at the specified depth, I will defray the expense." He did so; and obtained an excellent well at the given depth.

As to the depth, it occurred to me at once, when seeing the operation of the rods in Mr. Steele's hands, that it might be easily ascertained, by taking the angle they made at a few feet beyond the spot where they became directly verticle; and this, I conclude is the mode of ascertaining it, tho I was not informed.
                            Yours with respect.
                                        Ralph Emerson.


Note 1: The "Rev. Mr. Steele" who demonstrated a knowledge of the workings of the divining rod was evidently the Rev. Julius Steele (1786-1849) who ministered for the Congregational Church in Bloomfield township, Ontario County, New York from 1815 to 1828. In 1830 Bloomfield township was split into East and West Bloomfield. West Bloomfield borders Mendon township and touches Victor township, in Monroe County, (the area where Brigham Young and Heber C. Kimball joined the LDS Church in 1832). East Bloomfield touches Farmington township, which was split into Farmington and Manchester in 1821. Manchester was the boyhood home of Joseph Smith. It seems more than likely that both Brigham Young and Heber C. Kimball (who were wont to attend all sorts of relgious meetings, camp meetings, etc., in their neighborhood) knew Rev. Julius Steele prior to his departure from their neck of the woods in 1828. According to Mormon historian D. Michael Quinn, Brigham Young and Heber C. Kimball were no strangers to the operation of divining rods. See Quinn's "Latter-day Saint Prayer Circles" in the Fall 1978 issue of BYU Studies, where the historian says "during the Nauvoo period Apostle Heber C. Kimball 'inquired by the rod' in prayer," etc.

Note 2: Heber C. Kimball's parents, Solomon F. Kimball and Anna Spalding Kimball, moved from Sheldon, Vermont to Bloomfield township, Ontario in 1811 and young Heber lived there until 1820. Solomon F. Kimball is listed in the 1820 Ontario Co. Federal Census as living in Mendon township, just north of West Bloomfield. Rev. Julius Steele is listed on page 379 of the 1820 Ontario Co. enumeration for Bloomfield -- the page previous lists the Moses Fairchild family and page 376 lists Sally Fairchild's family, among whom was William Buell. Fairchild. Oddly enough, the 1820 listing shows Sally Fairchild and Rev. Julius Steele living in close proximity to members of the Alger family, probable close relatives of Samuel Alger and Clarissa Hancock Alger, the parents of Joseph Smith, Jr.'s first plural "wife." Another near neighbor was Alpheus Cutler (later a notable Mormon), along with various members of the Hamblin, Noble, and Buell families. Joseph Bates Noble's father once worked for one of the Bloomington Fairchilds. For William Buell. Fairchild's recollection of early events in Bloomfield, the origin of Mormonism, etc. see his 1845 article, "Mormonism and the Mormons."

Note 3: It appears unlikely that the "Ralph Emerson" who contributed the above letter to Silliman's Journal was the famous Ralph Waldo Emerson. The correspondent says that Julius Steele was his "class-mate." Rev. Steele graduated first from Yale College in 1811 and then from Andover Theological Seminary in 1814, while Ralph Waldo Emerson attended the Boston Latin School and graduated from Harvard University in 1821. On the other hand, a Rev. Dr. Ralph Emerson (1787-1863) graduated from Yale College in 1811 and later became a professor at Andover Theological Seminary.

Every country has its money diggers, who are full in the belief that vast treasures lay concealed in the earth. So far from being a new project, it dates its origin with the first man who ever weilded a spade. 'Tis as old as Adam. Even in these latter days, we find men so much in love with the "root of all evil." and so firm in the belief that it may be dug up, that they will traverse hill and dale, climb the loftiest mountain, and even work their way into the bowels of the earth in search of it. Indeed digging for money hid in the earth, is a very common thing; and in this State, it is even considered an honorable and profitable employment. We could name, if we pleased, at least five hundred respectable men, who do, in the simplicity and sincerity of their hearts, verily believe that immense treasures lie concealed upon our Green Mountains, many of whom have been for a number of years, most industriously and perserveringly engaged in digging it up. Some of them have succeeded beyond their most sanguine expectations. One gentleman in Parkerstown, on the summit of the mountain, after digging with unyielding confidence and untiring diligence, for ten or twelve years, found a sufficient quantity of money to build him a comodious house for his own convenience, and to fill it with comforts for the weary traveller. On stopping lately to refresh, we were delighted with the view of an anchor on the sign, emblematical of his hope of success, while we left him industriously digging for more. Another gentleman on the east shore of Lake Champlain, we are credibly informed, has actually dug up the enormous sum of fifty thousand dollars! The incredulous and unbelieving may stare at this assertion, but it is nevertheless true, and we do not hesitate to declare our belief that digging for money is a most certain way of obtaining it. Much, however, depends on the skillful use of the genuine mineral rod. Don't dig too deep, is an appropriate maxim with all who are versed in the art. Wood's Iron Plough, skillfully guided, is sure to break the enchantment, and turn up the glittering dust in every furrow. Countless treasures yet remain hid in the earth. Speed the plough -- ply the hoe -- 'Twill all come to light.

P. S. The best time for digging money is early in the morning, while the dew is on
Montpelier (Vt.) Watchman.


Note 1: The above article evidently first appeared in the Montpelier Watchman in April of 1822. See also that paper's issue of Jan. 3, 1826 for a similar article by the same satirical journalist. This account was widely reprinted in New England and among the New Englander-inhabited towns of western New York. The article appeared as a reprint in the Palmyra Herald and Canal Advertiser on July 24, 1822 and the Batavia Republican Advocate of Aug. 2, 1822. The money-digging article was probably also published in James D. Bemis' Canandaigua paper, the Ontario Repository, at least it was subsequently reprinted in Bemis' Farmer's Diary or Ontario Almanac for 1823. This booklet was distributed by various agents in western New York, Upper Canada, etc., including the printer Benjamin Franklin Cowdery, whose younger cousin, Oliver, was described by one acquaintance as having been "an itinerant pamphlet pedlar and occasionally a journeyman printer," and by another acquaintance as "a pedestrian Pedlar" who "visited the towns and villages of western New York and Canada," hocking along the way, items like Bemis'Farmer's Diary with its fascinating account of money-digging.

Note 2: The Montpelier Watchman's reporting of such things as the "skillful use of the genuine mineral rod" and the need "to break the enchantment" guarding buried treasures, were matters taken rather seriously by certain proponents and practitioners of the money-digging trade in New York. It is perhaps no coincidence that Oliver Cowdery himself was skilled in the use of the mineral rod himself, or that money-digging schemes were then under development in the home area of Oliver's cousin, Joseph Smith, Jr. As for Benjamin Franklin, Cowdery, he may have discovered that the money-diggers came a little too close to his own residence for comfort: soon after he sold his newspaper office in Newport, New York, episodes of treasure-seeking trickery also reportedly broke out in that little village (now called Albion).

From the Detroit Gazette, March 7.   

A SINGULAR DISCOVERY.

Last week a manuscript volume, of between 3 and 4 hundred pages, was discovered by Col. Edwards, of this town, under one of his buildings. The book is in a tolerable state of preservation, and is one of the finest specimens of penmanship that we have ever seen. It has travelled the round of the literary circle of this place for the last four or five days, and it still remains a mystery! The characters in which it is written are unknown; they are neither Hebrew, Greek, nor Saxon, and the only parts of it hitherto intelligible, are a few Latin quotations. It is now deposited in this office, and those who are curious in these matters are invited to examine it.

---

LIST OF LETTERS.

REMAINING IN POULTNEY POST-OFFICE, APRIL 1, 1823.

Beardsley, Cyrus,  Poult.
Barbur, Russell,      "
Brown, John,         "
Barlow, Nath'l,  Hampton
Cowdry, Kesiah,    "

Note 1: The essentials of this Detroit Gazette news report, along with subsequent developments, were noticed and reprinted in various U. S. newspapers. See, for example, the Ontario Repository of Apr. 15, 1823 and the Pittsburgh Mercury of May 20, 1823. The Ontario Repository was published in the area where the Joseph Smith, Sr. family was then living; and the Pittsburgh Mercury was published in the city where Rev. Sidney Rigdon was then residing. It is not known for certain whether or not Oliver Cowdery had permanently moved his residence from Rutland co., VT to western NY by this date, but it is possible that he was still in the Poultney area when the article was published. The post office letter list shows his step-mother, Keziah Cowdery living at Hampton in the adjacent township of Fair Haven, a few miles west of Poultney. The Cowdery home at this time was apparently still in Wells township, a few miles south east of Hampton.

Note 2: Col. Abraham Edwards of Detroit was a partner in local projects, finances, politics and business with Stephen Mack, the brother of Lucy Mack Smith and uncle of her son, Joseph Smith, Jr. It is highly likely that Stephen Mack had at least some connection with this purported discovery of a buried ancient manuscript. The manuscript publicized in Detroit in 1823 was reportedly written in an unknown language containing strange characters. According to the Detroit Gazette of May 16th, a transcript of part of the unreadable manuscript was sent to Dr. Samuel Mitchell, the famous professor in New York City. It may be highly significant that Stephen Mack's nephew (Joseph Smith, Jr.) was also involved in the recovery of a buried, ancient, and unreadable manuscript, a transcript of the characters from which was delivered to the same Dr. Michell in New York City a few years later.

Note 3: The Poultney Gazette was founded in 1822 by Sanford Smith and John R. Shute. At the end of 1824 Messrs. Smith and Shute renamed their Poultney newspaper, The Northern Spectator. The building housing the Northern Spectator office survived into the late 1800s and an early photograph of the structure later provided an illustration for a picture postcard. The newspaper eventually gained some fame for its having provided the early journalistic training for the famous New York editor, Horace Greeley (who began work there in 1826). Smith and Shute were also the publishers of the 1823 and 1825 editions of the Rev. Ethan Smith's singular book, A View of the Hebrews. See chapter ten of the 1875 book, A Brief History of the Town of Poultney, Vermont for further details regarding this newspaper, Horace Greeley, etc.

CAPTAIN  KIDD.

Hull  Barton.

Just received, and for sale at the Store occupied by Andrew Gerrish, jun.

A LETTER TO HULL BARTON, an excommunicated member from the Society of Friends, now a New Light Preacher; shewing that he never was called to the work of the Minustry; that he is not qualified for it, and that his Doctrine is that of ranterism; and consequently in direct opposition to the Gospel of Christ.


Note 1: The enigmatic Rev. Hull Barton must have been a colorful character. Although his name is not commonly mentioned in the old histories (nor even in the census records), he appears to have changed his religious affiliation about as frequently as some folks change their socks. George W. Ogden, in the above mentioned 1823 Quaker pamphlet, accused Barton of having been "excommunicated... from the Society of Friends" and having subsequently joined up with the New Light Quakers (not to be confused with Elias Smith's "New Light" Christians, which Hull Barton may have also been a member of at one time). The Quaker leader Stephen W. Gould reported his first encounter with Barton (whom Gould identifies as "a nephew" of Henry and Wager Hull of Nine Partners, NY) in his journal entries of June 1 and 2, 1823. Early Quaker diarist Joseph R. Anthony's Life in New Bedford a hundred years ago... records the young Barton (then about twenty-four) coming to New Bedford from Dutchess Co., New York and preaching a New Light sermon on June 8, 1823. Barton remained in the town until Aug. 13, 1823, when he returned to New York. The Ogden pamphlet (then supposed to have been written by Job Otis) was published at that time. See Barton's response, in his own 1823 tract, An Exposition of Facts in a Letter to Stephen Gould. This was followed in 1826 with his pamphlet, A Discourse... for the relief of the Boston Bard. By 1827 Barton was editing a short-lived, New Light publication entitled, Wisdom & The Aletheian Messenger. The next known incident in this religious seeker's activities came in the form of his own report of an 1827 visit with Jacob Cochran at Hollis. Whether Hull Barton subsequently converted to Cochranism, or merely assumed control of one of that sect's factions, is uncertain. An 1828 account, from Kennebunk, Maine, reported that Barton had been made the pastor of a Cochranite congregation there, but that sect is not known to have ordained ministers -- besides which, Rev. Barton is said to have altered the Kennebunk congregation's original Passover observation, an innovation Jacob Cochran probably would not have allowed. The Kennebeck church must have been something like a "reformed" Cochranite/Quaker society.

Note 2: With the arrival of Mormonism in New England, that new sect captured Barton's attention. In his 1966 Dialogue article, "The Quest for Religious Authority and the Rise of Mormonism," Mario S. De Pillis provides an account of "Michael Hull Barton of western Massachusetts," who, having traveled "extensively throughout New England seeking the one true church... found himself torn between the Mormons and the Shakers. Finally, in 1831 he started from Western Massachusetts for Portsmouth, New Hampshire, to be baptized by a Mormon elder. On the way back to his home his 'conscience seized him and his sins stared him in the face.' Retiring to the woods to pray, he received the spiritual light which turned him toward the nearest Shaker community in the town of Harvard, Massachusetts." How long Barton remained a Shaker, history does not recall.

REVIEWS.
_______

View of the Hebrews; exhibiting the Destruction of Jerusalem; the certain Restoration of Judah and Israel; and an Address of the Prophet Isaiah relative to their Restoration. By Ethan Smith, A. M., Pastor of a Church in Poultney, Vt. Poultney, Vt. 1823. 12mo. pp 187.

The first chapter of this book, extending to the 45th page, is an account of the destruction of Jerusalem. It is introduced here to show that the prophecies which foretold this event, the dispersion of the Jews, and many other judgements which that nation was to suffer, were literally fulfilled. This fact is afterwards made the basis of an important argument. The second chapter commences with a conscise account of the expulsion of the ten tribes of israel from the promised land; and proceeds to prove that the Jews, and also these ten tribes, will be restored to their inheritance. The arguments for their restoration vary so little from those commonly employed on this subject, that it cannot be necessary to state them at length. Mr. Smith talks in a confident manner, as though he was fairly stating the whole that the Scriptures contain in relation to his subject, -- found it all in excact agreement with his opinion, and knew of no plausible arguments in opposition. He, however, deserves the credit of stating his testimonies clearly, and managing them with considerable skill. We can give but a few specimens of his mode of reasoning; and we shall select those arguments which he, in common with others, regards as most important.

The principal of these is derived from the fact, that the prophecies relating to the dispersion of the Jews were literally fulfilled. The inference is, that those prophecies which foretell their restoration, will also be literally fulfilled.

This is very plausible reasoning, but not quite so conclusive as it at first appears. The prophecies relating to the advent of the Lord were totally misunderstood by the Jewish Church which received them, and which came to iys end at the time of his advent. They were understood to speak of the restoration of Israel; but the dispersion of the two remaining tribes followed. The existing Christian Church believes that when the millennium arrives, -- the second advent of the Lord, the children of Israel will be restored to their promised land. We may hence, in the same way, infer that the present Church is also mistaken; and that probably at this period, that people will suffer some additional judgment, and perhaps, cease to retain their distinct national character. We do not state this as good and convincing logic; but as an angument somewhat after Mr. Smith's style, and quite as conclusive as that above quoted.

No one needs to be informed that the terms Judah, Israel, Ephraim, Canaan, Jerusalem, and others used in the prophiecies which relate to this subject, are nearly synobymous with the Church. They are used in both Testaments, as well when the prophicies relate to the Christian Church as when they relate to the seed of Abraham. In describing those qualities which constitute the Church with man, or, in other words, which constitute men members of the Church, sometimes one of the above terms is used, and sometimes another, -- the different names probably referring to qualities somewhat different. Argeeably to this figurative language employed in describing the Church, and used, indeed, by Christians of every persuasion at this day, every real Christian is said to be of the seed of Abraham. Those prophecies which had a primary reference to the consummation and devastation of the Jewish dispensation existing at the time they were revealed, were necessarily fulfilled in relation to those who were literally denominated Israel and Judah; but those which, speaking of Israel and Judah, relate, in fact, to the establishment, the condition, and progress of another Church, cannot be expected to have their fulfillment with any peculiar reference to that nation, because it has ceased to be Israel in the prophetic sense of the term.

These remarks apply generally to the passages in the Old testament which relate to this subject. The New Testament was given at the end of the Jewish dispensation; and if, in this, we find prophecies referring directly to that nation, those which denounce judgments, and which promise blessings, will stand on equal ground. Now, in the New Testament, the desolation of Jerusalem and the dispersion of the Jews are distinctly foretold, but, if we mistake not, there is no passage which distinctly implies the return of that nation to their promised land. The eleventh chapter of the Epistle of the Romans, to which Mr. Smith refers, teaches, as we suppose, that if they do not still continue in unbelief, they will, after a considerable period, be grafted into the Christian Church; but this is quite another thing from being re-established in Palestine, and assuming the precedency among all the nations who compose the Christian Church. It now becomes highly questionable whether, in the sense of the terms Judah and Israel, commonly used in the prophecies of the Old Testament, that nation did not cease to exist when their city was destroyed; and whether, with respect to the fulfillment of those which relate to the establishment of a future Church, any are to be reckoned Jews except those who are so in the heart, -- and these, it is said, may be form any nation under heaven. There is no wanting evidence that the Jews are about abandoning their distinctive character; and we regard the late change which the Polish Jews have made, in adopting the day of the Chritian Sabbath instead of Saturday, as having a direct tendency to this event.

THis is a mere outline of an objection, which we think deserved Mr. Smith's attention. That the true mode of interpreting the prophecies is certainly little understood at the present day, this gentleman will hardly deny; he tried his hand at it some years ago; and his system received a quietus in the death of Buonaparte, which might have taught him to moderate the intensity of his confidence in such opinions. But he still maintains boldly, that these prophecies respecting the restoration of the Jews, and the millennium, must be fulfilled about this time. We must be permitted to say, that to our ears the trumpet gives an uncertain sound; and before we make any preparation for battle, we must see a more competent chief to lead us on.

WE have devoted more attention to this argument than we intended, and shall have room to notice but once more. It is derived from the fact, that the Hebrews have never really possessed the whole of the promised land. Solomon acquired a sort of supremacy over it, but it was never fully occupied by this nation. The inference is, that it is still to be possessed by them. An obvious, but not the only answer to this is, that the divine promises are to be understood as in some degree conditional. They are a part of a covenant, or compact, between the LOrd and man; and the duties which constitute the part of the covenant belonging to man, must be performed, or the corresponding promises cannot be fulfilled. It is fair to say, that all was given or offered to the Hebrews, which was ever promised; but as they broke the covenant, all of them partially, and some totally, failed of the promised inheritance.

Having proved that the ten tribes of Israel, who were carried away captive by the kings of Assyria about two thousand five hundred and fifty years ago, are to return to Palestine, Mr. Smith proceeds in his third chapter to inquire where, and who these ten tribes are. The result is, that they are the American Indians. Many of our readers will recollect that this opinion was advanced by Mr. Adair, an English trader among the North American Indians, about fifty years ago. It was defended by him, and afterwards by Dr. Boudinot, with considerable ingenuity. There are so many remarkable coincidences between the religious and civil institutions and languages of the Indians and those of the Hebrews, as to form a very interesting subject of inquiry. WE must notice a few of these, and advise those of our readers who happen to have a taste for such things, to examine the whole. It is, however, first to be remarked, that after the ten tribes were captured, they were settled by Salmanezer in Media; and that in 2 Esdras, xiii. chapter, there is an account of their leaving Media and journeying for a year and a half, until they came to a country where never man had dwelt. This account is supposed to imply that they directed their course northeasterly, towards Bhering's Strait. SOme of the Indians, also, have a tradition that their forefathers came from a far country -- performing a long journey, and crossing a great river towards the north-west of America. Tjey say also, that God once told their nation to be a peculiar people; that he gave them a book; that some of their forefathers could foretell future events. They count time like the Hebrews; keep a variety of similar feasts, in one of which a bone of an animal must not be broken; and they never eat the hollow of the thigh of any animal. In their temples, -- such as they are, -- is their holy of holies, into which it is death for a common person to enter. They have an imitation of the ark of the covenant, where are deposited their most sacred things; and common people may not look into it. Their males must all appear at the temple at three noted feasts in a year. They give a pretty correct account of the flood, and the confusion of languages; and say with regard to the longevity of the ancients, that "they lived till their feet were worn out with walking, and their throats with eating." They have places answering to the cities of refuge in Israel, in which no blood is ever shed by an avenger.

Various degrees of credit are due to the authorities on which Mr. S. relies to support these assertions; but perhaps some sort of authority may be found for all of them. But these are not half the traditions which Mr. Smith adduces in support of his opinion, and many of the others are equally remarkable.

Another important argument is the supposed similarity of their language to the Hebrew. In the names appropriated to the Deity there is a very striking resemblance; and also in a great number of other words and phrases. In several examples the agreement is exact; and some gentlemen of considerable learning, have expressed an opinion that the radicals of all the Indian languages were Hebrew.

We can state no more of the interesting facts contained in this chapter, but must suggest a few objections to the opinion that the Indians are descendants from the ten tribes of Israel.

The two tribes who are denominated Jews, have not intermarried with other nations, and hence have retained their original characteristics to the present day. Their complexion and features are so similar in all countries, that travellers readily distinguish them wherever they are found. Thie moral and intellectual peculiarities are not less striking, and no one needs to be informed what a "Jewish disposition" is. These mental characteristics agree most perfectly with those of the Hebrew nation, from the earliest periods of its history. We can hardly avoid the inference, that the Jews are now quite similar to what the Hebrew nation was generally, in characteristics both of mind and body.

The American Indians, having had no intercourse with other nations, have had every advantage for retaining the characteristics of their ancestors. We find among them a remarkable similarity of features, of complexion, and of general disposition. Climate and local circumstances produce slight varieties; but whoever has seen one American Indian, will distinguish every one that he afterwards sees. Even their languages are said to have great affinity; as great, perhaps, as there is between the Saxon and the English.

Now, the features of the Jews and Indians have almost nothing in common; their complexions are widely different, and their leading mental characteristics have as little agreement. These facts appear to us to furnish a stronger argument against their belonging to the Hebrew nation, than any we have seen in favour of it. Now it is far easier to account for the Indians having many things in common with the Hebrews, without supposing them to be of the same nation, than it is to explain how such differences as we have mentioned, exist between two branches of the same family, neither of which has intermarried with other nations.

WE should infer from all the facts that are stated, that the Indians were of Asiatic origin, and most probably they were from the western part of Asia. We have no evidence that the customs and institutions of the Hebrews, which were sanctioned by divine authority, were all peculiar to that people, nor that they originated with them. Other nations probably had many that were similar, as, perhaps, every nation has regarded with reverence moral rules and principles similar to those given on Mount Sinai. Neither does it appear that the Jewish Scriptures were the first that God gave to man; on the contrary, there is strong proof that parts of the first books were compiled from earlier Scriptures; and the ancestors of the Indians might have had a "Book," without being Hebrews.

It is very important to remark, that the traditions, customs, and similarities in language, which have been mentioned, do not all belong to any one tribe of Indians, but they are selected from the great variety of tribes of North and South America. Perhaps every tribe has some custom, or institution, or expression, in common with the Hebrews; and some of the tribes have several. This is not so remarkable as it at first appears. Compare the Indians with the Malays, or any other nation on the earth, and you will find many, perhaps as many, points of agreement.

The argument derived from the similarity between the languages, does not seem to us of greater weight. Many of the languages of the East were, in many expressions, similar to the Hebrew. It does not appear that the Hebrew names for the Deity were peculiar to that language, or that they primarily belonged to it. We have not had evidence yet, to satisfy us, that more of the radicals of the Indian languages than of the English, are Hebrew; and we see no reason why there may not be as many. Besides, one of our best authorities, Molina, says, "As far as we have been able to discover, the radical Chilian words have no analogy with those of any other known idiom." The Chilian, or Araucanian, is, doubtless, by far the most perfect Indian language. IN a few respects it agrees with the Hebrew, and also in some respects with several other languages. There are many words in the vocabularies of that language, which were made before they could have derived words from the Hebrew... WE shall not be surprised, if it be proved that the Indian dialects and the Hebrew have a still greater agreement than has been shown; but we may still inquire, whether they were not all derived from some other language.

The fourth chapter of Mr. Smith's book contains an exposition of the eighteenth chapter of Isaiah. He formerly supposed that the people here addressed was the British nation; but thinking, perhaps from national pride, that so important a part of the world as the United States have become, must surely have been noticed by the seers into futurity, he has become satisfied that we are verily the people referred to by the prophet, who have so much to do by way of assisting the Israelites. -- that is, the Indians, -- to return to Palestine. We have not much respect for this fourth chapter; others may read it and judge of it differently.

The Appendix contains the testimonies of many travellers respecting the character and customs of various Indian tribes. It adds little to the value, and but fourteen pages to the length of the book.


Note: The Gazette's negative review of the Rev. Ethan Smith's book, and of his odd opinions, was not the only response published. See the May 1815 issue of the Uttica Christian Repository, for a more positive reaction to the author's second edition -- but even that reviewer adds some words of caution -- such as: "We do not profess to be entirely convinced that the American Aborigines are the Ten Tribes of Israel," etc. Evidently the Rev. Ethan Smith published no rebuttal to the Gazette article. However, early in 1825, an advocate of the "Restoration of Israel" penned a few lines of verse in support of that idealistic future event. See the April 20, 1825 issue of the Canandaigua Ontario Respository for a reprint that appeared practically in Joseph Smith's back yard.

Note: All Maine newspaper articles have been moved to a separate web-page.