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."

"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.
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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.
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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.

MORMONS  IN  CONFERENCE.
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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)

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.    

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.

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  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.

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."
_______

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.

---

"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.
_______
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.

---

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.
_______
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)

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)

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)