Vol. I. Salt Lake City, U. T., Saturday, April 15, 1871. No. 1.
The Daily Tribune will be a purely secular presentation of News and to the development of the Mineral and Commercial interests of the Territory. It will have no sectarian bias and will be the organ of no religious body whatever. The aim of the publishers will be to make it a Newspaper in every sense of the word....
Vol. I. Salt Lake City, U. T., Friday, April 21, 1871. No. 6.
We regret to learn that J. F. Beadle, Esq., a well-known journalist of this Territory, has entirely lost the sight of his right eye from ophthalmia, which has made its ravages in spite of the skill of his physicians. Mr. Beadle proposes, as soon as he can travel with comfort, to proceed to his native State, Indiana, and spend the summer in quiet and repose. It is to be hoped that it may not be too late to restore the sight to his eye. We sympathize with Mr. Beadle in his misfortune.
Vol. I. Salt Lake City, U. T., Saturday, December 6, 1871. No. 1.
ARGUS, having talked at the prophet a long time in the Corinne Reporter, without being heard, has now commenced to sing to him. But whether in poetry or prose, he has never brought to light a solitary fact that will be worth a straw in the prosecution of Brigham on any charge. He has simply ented his spleen, which appears to be his sole stock-in-trade. He says adieu, but this is probably not the last of him. Apemantus is never through.
Vol. II. Salt Lake City, U. T., Wednesday, February 21, 1872. No. 108.
REPLY TO THE QUERIES
The history of polygamy is much like what the Mormons claim for their priesthood -- without beginning of days. This is one of the peculiar features of the peculiar institution, and one that is not easily explained.
Vol. II. Salt Lake City, U. T., Friday, March 8, 1872. No. 122.
DEATH OF JUDGE PHELPS. -- This very aged and noted man in Mormonism died yesterday morning at his residence in this city. For a considerable time he has appeared very feeble, though he continued to walk about the streets. Judge Phelps was upwards of eighty years of age and has been a conspicuous man in the Church for forty years. He has figured some what as a literary man, being at one time an editor, and the author of a number of the Saints' hymns, and publisher for many years of the Deseret Almanac.
Vol. II. Salt Lake City, U. T., Friday, April 9, 1872. No. 149.
EXPOSE OF POLYGAMY.
The appearance of Mrs. Stenhouse's book at this period cannot but be produclive of much good. It is plain, unvarnished narrative, with every impress of truth upon it, its main facts being a matter of record in Uah and elsewiere. In such a work the first necessity is truth, and with this granted it may easily be imagined that any expose of the mysteries and criminality of polygamy would be interesting. We have had of late years a great many books upon Mormonism in general, written by parties outside the Church of the "Latter-Day Saints;" poetry, even, has been laid under contribution to picture the complications and difficulties that a weak-minded bishop with seven wives lived under, until he was forced to run away from six of them. In the unpretentious work before us we have, however, a painful life story of the inner horrors of the foul system as seen and felt by a refined and sensitive lady. The fact that this book is the first written by a woman on polygamy from the inner standpoint doubtless arises from the lack of either courage or ability, or both, on the part of such as have thrown off its disgusting trammels. Where there was so much shame and outraged womanhood, the story we can easily account for a very general reluctance in putting before the world. Mrs. Stenhouse can, therefore, be complimented on the deIicate way she has treated a subject naturally repulsive. Any one who has read the confessinns of Jean Jacques Rousseau will admit that, had the Swiss lover of nature treated some parts of his life history with less coarseness, its humanitarian's lessons would have had more effect in the world. The Mormon experiences of Mrs. Stenhouse go back more than twenty years, and in opening portray the manner in which converts to that carnal sham of religion were made abroad in the early days, the deceptions practised on the credulous and ignorant by the traveling "Saints," and how the dotrine of polygamy was first received when publicly proclaimed. Then follows a sketch of life as the wife of a missionary in Switzerland and the privations endured for the sake of a belief against which her heart rebelled. There is in this a touching passage, describing in true womanly language the struggle she made to preach the revolting doctrine to the sisters already baptized. The journey to America and the terrible pilgrimage across the arid plains to Salt Lake Valley, and then what life is among the "Saints" at home, are plainly and feelingly told, with here and there an agreeable spice of quiet humor. "The Sacrifice of My Life" by which she describes the giving of another wife to her husband, is an arraignment of polygamy as direct and powerful us it is artless. The spirit in which these marriages "for time and eternity" are perpetrated is made visible, and also all the effects they produce in the annihilation of love and the perpetuation of a heart-eating, enduring jealousy instead. She says:
Vol. III. Salt Lake City, U. T., Tuesday, April 16, 1872. No. 3.
LAST NIGHT'S NEWS.
... We acknowledge the receipt of documents from the Hon. C. W. [W]endall of Nevada.
Vol. III. Salt Lake City, Utah, July 29, 1872. No. 90.
INTERVIEW WITH JNO. D. LEE
On the afternoon of June 29th, 1872, I reached the Colorado River, on the south side, at the point opposite the mouth of Paroah Canyon. I had been told at the Navajo Agency that my Indian guides would take me to Lee's Ferry, but from that side we saw no signs of a ferry, and but one house, rudely built of logs, half a mile up the canyon. My six Indian companions shouted in concert, and I fired my gun at intervals till night, but we failed to bring anyone, though I plainly saw some persons moving about the house on the opposite side. Monday morning my Indians discovered a boat -- afterwards found to be one of Major Powell's -- cached in the willows just below our camp, and the four young Indians put in the entire day dragging it to the bend a mile above, while the old men fell in with butcher knives and hacked out rude oars from pieces of drift wood. No oars were found with the boat. With these contrivances myself and two Indians got across on Monday morning. We found at the house eight or ten children and one woman, who treated us most hospitably, but to my questions answered that "Major Doyle lived there, and she knew of no Lee's Ferry, and no such man as John D. Lee." I supposed of course we had come to a different place from that designated at the Agency, and was forced to content myself till "Major Doyle" should return and help get our horses across, as he had gone to a ranch some forty miles away. He was almost till July 3d, and I employed the intermediate time in rowing back, taking provisions to my Indians, and hearing the two old men recount the history and traditions of the Navajos.
Vol. III. Salt Lake City, Utah, September 6, 1872. No. 125.
EMMA SMITH AND POLYGAMY.
As for the doctrine that is promulgated by the sons of Joseph, it is nothing more than any other false religion. We would be very glad to have the privilege of saying that the children of Joseph Smith, Junior, the prophet of God, were form in the faith of the gospel, and following in the footsteps of their father. But what are they doing? Trying to blot out every vestige of the work their father preformed on the earth. Their mission is to endeavor to obliterate every particle of his doctrine, his faith and doings. These boys are not following Joseph Smith, but Emma Bideman. Every person who hearkens to what they say, hearkens unto the will and wishes of Emma Bideman. The boys, themselves, have no will, no mind, no judgment independent of their mother. I do not want to talk about them. I am sorry for them, and I have my own faith in regard to them. I think the Lord will find them by-and-bye -- not Joseph, I have told the people times enough, that they never may depend on Joseph Smith who is now living, but David, who was born after the death of his father, I still look for the day to come when the Lord will touch his eyes. But I do not look for it while his mother lives. The Lord would do it now if David were willing; but he is not, he places his mother first and foremost, and would take her counsel sooner than he would the counsel of the Almighty, consequently he can do nothing, he knows nothing, he has no faith, and we have to let the matter rest in the hands of God for the present. -- Brigham Young, Aug. 24th, 1872.
Vol. III. Salt Lake City, Utah, Mon. September 23, 1872. No. 139.
"AS YE SOW, YE SHALL REAP."
This morning we publish the affidavit of Philip Klingon Smith in relation to the Mountain Meadows Massacre as also the editorial of the N. Y. "Herald" on the subject.
Vol. III. Salt Lake City, Utah, Sat. September 28, 1872. No. 14?.
THE MILKY APOSTLE AND HIS
The Apostolic editor of the News for speciousness, sophistry and dealing in generalities in a sort of obscure and mystified way, is remarkable; in fact he dodges, twists, squirms and evades everything of a definite character. He is eternally harpong about "some people," a "certain class," "enemies of the people," "good citizens," "unprincipled plotters," "corrupt officials," and a thousand other vague expressions, without point and without argument. The News contained last evening one of these characteristic editorials, which to a stranger, conveyed not the slightest idea of what it was driving at, yet the facts are simply these, which we interpret for our readers.
Vol. III. Salt Lake City, Utah, Tuesday, October 29, 1872. No. 170.
THE LOST TRIBES AND
A dispatch from Salt Lake City announces that G. A. Smith, elected prophet, seer and revelator in the Church of the Latter Day Saints, has started on a tour, for Jerusalem and the Holy Land generally, with the view of establishing a connection between the Mormon Church and the Lost Ten Tribes of the House of Israel. Our readers may remember that the Book of Mormon professes to be a record of a remnant of the Ten Tribes, who escaped after the whole people had been carried away captive by the Assyrians in 721, B. C., which remnant finally sailed for America, arriving somewhere on the coast of Chili. The story of the American Indians being the long lost Ten Tribes is a very old one, and suggested the romance written by Solomon Spalding, of Connecticut, which is known to be identical with the so-called revelations according to Joe Smith. Of course, if the Mormons choose to send a delegation to assist the explorations now going on in Palestine, no one has a right to complain, and if they can clear up the mystery as to the Ten Tribes, they will do what has hitherto baffled learned men in all ages. Gentiles, however, must regard it as significant that the Church which has heretofore professed to deal with difficult questions only be revelations, now begins to search for matter of fact proof, demonstrable to the senses. --
Vol. IV. Salt Lake City, Utah, January 31, 1873. No. ?
WANDELL'S LECTURE. -- Last evening C. W. Wandell gave his lecture on the "Mountain Meadows Massacre" to an intelligent audience of about three hundred. The lecturer described his journey with a company of emigrant Mormons from Santa Cruz to Cedar City via the Mountain Meadows, in November, 1857, about four months after the massacre. Rumors had already reached California of the horrible tragedy before the company started. When they reached Fort Tejon, where great excitement raged against the perpetrators of the bloody deed, they learned that white men and not Indians were the principals in the massacre, and that they were men in authority in the Mormon Church. The company repudiated that statement and were permitted to pass on their way. Arriving at the scene of the massacre they saw the bones at the scene of the massacre which had been dug up by wolves. The speaker gave a graphic description of the desert road, the emigrants' fort and the scene of the massacre. His company continued their way to Cedar City where, from common talk, the speaker became convinced that the rumor was correct -- that white men had done the deed. In the second part of his lecture the speaker described the Arkansas emigrants; their journey south from Bear Lake; the friendly Indians; the brave women; hostilities negative and positive; the militia called out; the troops march; the seige; the treacherous flag of truce; the surrender; the massacre. The part closed with an apostrophe -- O, ye slaughtered ones!" In the third part Mr. Wandell described the closing atrocities of the massacre, the orphan children, the meeting of the Governor and the chief demons of the massacre," and John D. Lee and Isaac Haight partaking the Sacrament at the Tabernacle in Salt Lake City at Conference, just three weeks after the massacre. This sacred "feast" Mr. Wandell delivered in another apostrophe. The audience entered into the horrors of this massacre of the Mountain Meadows with evident wrath, and we heard faithful Mormons affirm that it was one of the most barbarous tragedies found in the annals of civilized man, but that they did not believe Brigham Young was responsible.
Vol. VII. Salt Lake City, Utah, Tuesday, March 17, 1874. No. ?
THAT BLACK BOOK.
Eds. Tribune: -- Sunday morning's Herald gives us infliction No. 4, from Apostle John Taylor's pen. He reviews litigation in Utah... He says: "In England they have a blue book -- I am afraid I shall have to open the Black Book." ...This book tells of hundreds of foul, premeditated, cowardly, fiendish murders, committed in this Territory. They were not all committed in one day, but have been done day after day, month after month, year after year.... Have any been indicted?" Have any been tried, committed or discharged? Will Apostle Taylor tell us if any of the murdering fiends that butchered the Arkansas emigrants, under the
Vol. V. Salt Lake City, Utah, Wednesday, April 8, 1874. No. 141.
THE PROPHET JOE SMITH.
EDS. TRIBUNE: -- In presenting your readers with the subjoined extract from a proclamation issued by President Jackson, December 11, 1832, which was designed as an appeal to the citizens of South Carolina, and a second extract from a pretended prophecy made by the Mormon Prophet, Joseph Smith, dated December 25th of the same year, it will be well to ask a little of your space to explain briefly the circumstances which called the former forth...
Vol. VII. Salt Lake City, Utah, Saturday, May 2, 1874. No. 16.
The Mormon Bible.
I find in my scrap-book, set down there thirty years ago, an item which may be of interest at the present time, when the Mormon problem is evidently approaching a civilized solution. The truth of the statement herein given was vouched for in my presence by a man who is above deceit. The origin of the "Book of Mormon, so called has been a puzzle to many, much of it being evidently the production of a cultivated mind, and yet springing to light from the hands of illiterate men.
Vol. VII. Salt Lake City, Utah, Tuesday, May 12, 1874. No. 24.
BIBLE AND BOOK OF MORMON COMPARED.
The Rev. C. C. Stratton's lecture in the M. E. Church on Sunday evening was listened to by a crowded congregation. His subject was the Book of Mormon and the Bible compared, and in discussing this unpromising subject he produced an argument which, for logical compactness and force and beauty of language, has rarely been surpassed by the most noted speakers.
Vol. VII. Salt Lake City, Utah, Saturday, August 15, 1874. No. 105.
Vol. VIII. Salt Lake City, Utah, Friday, August 21, 1874. No. 10.
SOME STARTLING FACTS.
Hamilton's Fort, Aug. 12, 1874.
Vol. VIII. Salt Lake City, Utah, Saturday, Sep. 19, 1874. No. ?
DIED OF REMORSE.
Vol. VIII. Salt Lake City, Utah, Sunday, Sep. 27, 1874. No. ?
Eds. Tribune: -- In your issue of the 19th inst., there appears a letter signed "Eighteen Years a Mormon." There is a weird horror story about that communication which chills my blood. The writer is "convinced Brigham Young counseled that massacre."
Vol. VIII. Salt Lake City, Utah, Saturday, Nov. 7, 1874. No. ?
A BIT OF HISTORY.
To the Editor of the St. Louis Reoublican: -- Reading an article in your paper of the 7th inst., "The Grand Jury in Utah," calls up to my mind the very melancholy reflection that the killing of Elder Parley P.Pratt, the second elder in the Mormon Church at that time (in 1856 I believe it was), near Van Buren, in this State, by Mr. H. H. McLean, of San Francisco, was the cause of the Mountain Meadows massacre. Mr. McClean, agent for the steamship company of San Francisco, had his wife stolen from him by this man, and made his seventh wife. Mr. McClean sent his two children, after this happened, to his father-in-law, in New Orleans. They were a boy and a girl, and as interesting as children could be. Some time after they arrived at New Orleans the mother left Salt Lake and went and got them and started to Utah with them. The almost broken-hearted father left his business to look after his children. Arriving at New York he heard of Pratt, and tracked him to St. Louis. Then he lost sight of him and went to New Orleans. Arriving there he heard of his wife and children in Texas with a certain caravan going to Utah. He went to Texas, and there he intercepted letters written in cipher to Mrs. P. P. Parker, the assumed name of his wife. Having come able to decipher the letters, he learned from them, they were from Pratt, and he desired the caravan to come to the neighborhood of Fort Gibson, in the Cherokee nation. He did so, and under the name of Johnson (his secret being known to the officers of the fort) he captured his wife and children and the brutish seducer also. They were arrested by the United States Marshal and taken to Van Buren, before United States Commissioner John B. Ogden, for trial. The charge for stealing his wife's clothing could not be sustained, and there being no crime known to the laws of the United States under which he could be held he was released. Never shall I forget the trial, the great excitement and popular desire for vengeance on Pratt. When Mr. McLean appeared in Court and read the papers in cipher, written by the old serpent, and stated the history of his so happy family being broken up, the people desired to lynch Pratt, and he was put in jail to prevent it being done. McLean himself became so highly offended and so deeply excited that at one time he commenced drawing his pistol to kill him in the court room. Pratt was secretly discharged early the next morning, but the watchfulness of McLean found it out, and he followed him and killed him, and returned to town and gave notice of the fact. He then got some assistance of his friends here and took his children to New Orleans, and his wife, who had been a well educated woman, was, I think, taken to an insane asylum. Of Mr. McLean it may be said that he was a gentleman of fine education, great business habits, a kind, generous, true and trusty friend, overflowing with human kindness -- indeed there are very few like him. His act was approved and justified by all the people, and if there is a just God, must have been approved by Him. Many a time has the reflection come over me that the murder of 120 persons by the Mormons was for the just death of this impostor and scoundrel.
Vol. VIII. Salt Lake City, Utah, Wednesday, Nov. 11, 1874. No. ?
JOHN D. LEE.
By special dispatch from Beaver, we learn that the infamous John D. Lee, a priest of the Church of Jesus Christ of Latter-day Saints, and Brigham Young's special manager in the Mountain Meadows Massacre, was arrested at Panguitch, in Sevier Valley, last Sunday, by Deputy United States Marshal Stokes, and subsequently taken to Beaver, by that officer, and confined in jail to await trial for the foulest murder which ever disgraced either a civilized or barbarous people. Lee has been indicted, we believe, by the Grand Jury of the Second Judicial District, and his arrest made on a bench warrant from the court. It is already mooted in Church circles, that Brigham Young, if accepted, will turn state's evidence against John D. Lee, in order to show a pretended love of justice in bringing the murderers to the gallows; but on the other hand speculations are rife among the Priesthood regarding the danger of exposure by the prisoner, who is reputed to be in possession of the fatal orders from Salt Lake City, which sent a hundred and twenty innocent beings into untimely and uncoffined graves. We shall not be surprised to hear that a mob of his religious brethren and accomplices, will have precluded the necessity of a jury trial, by ending at once the life and dreaded disclosures of John D. Lee, lately the confidential friend and trusted agent of the Prophet, in matters of Blood Atonement. It behooves the legal officers to take good care of their captive.
Vol. VIII. Salt Lake City, Utah, Friday, November 13, 1874. No. 26.
Vol. VIII. Salt Lake City, Utah, Saturday, November 14, 1874. No. 27.
VENGEANCE IS MINE.
Vol. VIII. Salt Lake City, Utah, Tuesday, November 17, 1874. No. 29.
BEAVER. Nov. 16. -- General Maxwell arrived here on Saturday, and arranged for Lee to be taken to Camp Cameron to-day, strongly ironed and guarded. Lee is sullen and silent, and swears he will suffer death rather than tell on others who were suspected of participating in the crime. More by mail.
Vol. VIII. Salt Lake City, Utah, Saturday, November 28, 1874. No. ?
Wells Spicer, in the Salt Lake Herald, devotes two columns and a-half to a biographical sketch of the butcher Lee, and ingeniously contrives to tell the reader nothing that he wants to know. Without mentioning the Mountain Meadows Massacre, he says the chief participator "asserts that he can show his innocence, and says he has lived under the imputation and reproach of this crime long enough. Heretofore he has been fearful of persecution and fraud, and not of justice; now he is willing to submit his case to a jury made up entirely of non-Mormons."
Vol. VIII. Salt Lake City, Utah, Sunday, December 6, 1874. No. ?
Lawyer and Correspondent.
Mr. Wells Spicer obtained permission to visit John D. Lee, in the Beaver jail, and then struck out with a correspondence to the Salt Lake Herald, giving a ridiculous phrenology of the malefactor, and demonstrating to his (Spocer's) satisfaction, that the Mountain Meadows butcher is a paragon of benevolence -- a kind of secind Howard -- but now the victim of persecution. The correspondent having, as he thought, manufactured a stock of public opinion wherewith Lee might travel dry-shod over the slough of crime, we next find Mr. Spicer asking the second District Court to assist in the murderer's defense. Whether the court took notice of the professional perfidity, underlying this lawyer's conduct, does not appear, but it looks like an affair that might deserve jusicial censure, if nothing more. It is further known that Spicer is business partner of the Assistant District Attorney of that district, a phase of the matter which will probably be looked into by Judge Carey.
Vol. VIII. Salt Lake City, Utah, Sunday, December 13, 1874. No. 51.
HISTORY OF MORMONISM.
The following article from the Pacific Commercial Advertiser, published in Honolulu, of the 14th ult., will be interesting to our readers:
Vol. VIII. Salt Lake City, Utah, December 29, 1874. No. 63.
SIR: The following open letter was written at the date named, but failed to reach the office of publication; and as it contains the recital of certain facts which should not be lost sight of of by the community, and especially by yourself; and as those facts can never be considered old, stale, or unimportant, so long as Blood Atonement assassins and Mountain Meadows murderers, their aiders, abettors and counselors, go unwhipped of Justice, I again offer a copy for publication. ARGUS.
Vol. VIII. Salt Lake City, Utah, January 3, 1875. No. ?
The Next Apostle.
Has "one Spicer" yet learned that there will soon be a vacancy in the quorum of the Twelve Apostles, and that he gives evidence of extraordinary ability for that high and dignified calling among the Saints? When he returns from Beaver in the triumphal car of the Utah Southern Railroad, leaning upon the arm of that delicious Christian, John D. Lee, we shall expect that "one Spicer" to prove to the satisfaction of the Saints that Dr. J. King Robinson was never murdered in this city; that indeed, he never lived here; yea, further, that such a person as the martyred Gentule never lived. Go it, Spicer; you're a brick.
Vol. VIII. Salt Lake City, Utah, January 6, 1875. No. 69.
A PROFANE REVELATION.
The following lively and ireverent story is from the Cincinnati Times, and we reproduce it in our columns as not unworthy the perusal of the children of Zion. The "Steve" who figures so prominently in the narrative, we have a lurking suspicion can be none other than Steve Harding, a former Governor of Utah.
Vol. VIII. Salt Lake City, Utah, Monday, January 18, 1875. No. ?
THE MOUNTAIN MEADOWS MASSACRE.
The general interest in that unatoned crime in our domestic annals, the trecherous murder of one hundred and twenty peaceful Arkansas emigrants at Mountain Meadows, seems to be on the increase. Recently, the Sacramento Record devoted upwards of a page to recounting the thrilling tragedy, and later the Chicago Tribune and Inter-Ocean gave compendious narratives of the same dread occurrence. From all parts of the country our exchanges come with frequent references to the wholesale murder, and the question is frequently asked, when are the offenders to be brought to justice?
Vol. VIII. Salt Lake City, Utah, Tuesday, February 23, 1875. No. 110.
JACKSON COUNTY, MO.
Eds. Tribune: Two or three days ago the Deseret News commented upon the heavy debt with which Missouri is now burdened. As I have mislaid the copy of the paper containing the article, I must draw upon my memory for the substence of a passage which attracted my attention. It says, "Our people have a registered expectation to return to that State to live again. These may not be the exact words. I am a stranger in the Kingdom, having come here to spend a few days in relaxation, but I find myself among old acquaintances. My home is in Jackson county, Missouri, where I was born, and my farm covers a considerable area of territory. FRom 1841 to '49 my father was Sheriff of that county. I have a vivid recollection of my Mormon neighbors, and I am rejoiced at the opportunity of reviving old recollections. Our county was then settled mostly by pioneers from Virginia and Kentucky, a well-to-do people, who followed the star of Empire on its westward course. Our Mormon neighbors had not yet received the revelation regarding polygamy, but were very defective in discriminating between the orthodox precepts relating to the distinction between "mine and thine," It was revealed to them that
Vol. VIII. Salt Lake City, Utah, Wednesday, April 7, 1875. No. 147.
THAT POLYGAMY REVELATION.
Eds. Tribune: That Joseph Smith was a spiritual medium, none need doubt; and that he was also a lying medium, we have abundant proof.
Vol. IX. Salt Lake City, Utah, Wednesday, May 12, 1875. No. 23.
MOUNTAIN MEADOWS MASSACRE.
We find the following interview with John D. Lee, published in the Philadelphia Times of the 3d. A reporter of that paper did the pumping:
Vol. IX. Salt Lake City, Utah, Saturday, June 5, 1875. No. 43.
THE MARTYRED PROPHET.
Vol. IX. Salt Lake City, Utah, Saturday, July 25, 1875. No.85.
Eds. Tribune: Mr. Pratt's discourse on Sunday, July 11, 1875, in the Tabernacle, Salt Lake City, was an elaborate effort of two hours, in which he assumed to speak for the Latter-day Saints, and proposed to give (to the editorial excursion party, a small part of whom were present) the peculiar doctrines of the Latter-day Saints. We listened to the discourse, and having noted its prominent features, shall here give them to the reader, and our answer to them. But first, we object to Mr. Pratt's speaking unqualifiedly for the Latter-day Saints, because the Utah people with whom Mr. Pratt is connected, is, and ever have been, only a fraction, and a sect or faction of the great body of the Latter-day Saints. This is shown by the following
Vol. IX. Salt Lake City, Utah, Monday, July 27, 1875. No. 86.
COVERING UP CRIME.
The position of the Mormon press on Mountain Meadows is peculiar. For twelve years their voice was one of indignant denial that any Mormons were engaged in the affair. Then a few hesitating admissions were made; and finally, in 1871, the whole Mormon people changed front as suddenly as a well-drilled regiment. All the papers and speakers who had furiously denounced us in 1870 for saying that any Mormons were guilty, then furiously denounced Higbee, Haight and Lee for being guilty. The defense they then had for all Mormons, they now reserve for Brigham Young and the heads of the church. If they were so badly mistaken in the former case, is it not just possible that they are mistaken as to Brigham's innocence? As they all swore unitedly for thirteen years that Haight, Lee & Co., were innocent, and they "know it by the spirit," what are we to think of the same "sporit" when it declares Brigham innocent?
Vol. IX. Salt Lake City, Utah, Thursday, July 30, 1875. No. 88.
We should think the Mormon leaders would learn by this time the pains and penalties, not to say actual dangers, of that policy of concealment and evasion they have so long followed.Parley P. Pratt, in his Autobiography, boldly meets the issue, and maintains the rightfulness of lying when the necessities of the faithful require it; but if Parley were alive now, we think he would admit that lying raises more troubles than it cures.
Vol. VI. Salt Lake City, Utah, Saturday, August 28, 1875. No. 35.
"CURIOSITIES OF LITERATURE."
Eds. Tribune: When any insane individual outside the sacred pales of the Mormon Church, aspires to the dignity of "prophet," his predictions are published in the Mormon newspapers under the head of "Curiosities of Literature," and then the good Saints complacently and wonderingly await the fulfillment of the awful prediction, which usually fails to come to pass. One of these "curiosities" was invented last year, with the diabolical intent of destroying New York City by a "tidal wave," but which the inventor forgot to put into practical execution. We are now told by the Saints that "they knew there was nothing in it, or it would have been predicted through "this people."
Vol. IX. Salt Lake City, Utah, Wednesday, October 6, 1875. No. 147.
Vol. IX. Salt Lake City, Utah, Sunday, October 6, 1875. No. ?
THE END OF ELDER PRATT.
FORT SMITH, ARK, Sept. 9. -- A reader of The Sun having seen an account of the killing of Parley P. Pratt, second elder in the Mormon Church, in 1855 or 1856, by the husband of the woman he abducted and made his seventh wife, and knowing it to be erroneous in many particulars, has requested me, as an eye-witness of the tragedy, to write something in regard to it.
Vol. ? Salt Lake City, Utah, November 14, 1875. No. ?
Ann Eliza vs. Brigham.
Mrs. Ann Eliza Young, familiarly spoken of as Ann Eliza, ex-consort of Brigham Young, will lecture tomarrow night in Thoms' Hall, under the direction of the Boston Literary Bureau. As Mrs. Young's divorce and alimony case before the Utah courts has long been a matter of legal vexation, and is now put to the consideration of the Cabinet solons, a brief notice to the aforesaid may not be inappropriate.
Vol. X. Salt Lake City, Utah, Saturday, December 4, 1875. No. 126.
We find the following in the Pioche Journal of last week, which shows that Brigham is determined to get Klingensmith, the most important witness in the Lee trial, out of the way.
Vol. X. Salt Lake City, Utah, Saturday, December 4, 1875. No. 43.
A TRUE STATEMENT.
Eds. Tribune -- Permit me, through the columns of your paper, to reply to the unjust attack upon the name and character of Sarah M. Pratt, by her husband, Orson Pratt, sen., which appeared in a letter in the Herald of the second of December, copied from the Deseret News.
Vol. X. Salt Lake City, Utah, Wednesday, December 28, 1875. No. ?
ANN ELIZA'S EXPOSE OF POLYGAMY.
Vol. ? Salt Lake City, Utah, Saturday, January 1, 1876. No. ?
JIM LITTLE, engaged in tramping for the Mountain Meadows Church, writes Grandmother that he has visited the place where Joe Smith had the plates revealed to him. This is the Hill Cumorah, in Wayne county, N.Y., and Little says of it: "In the center of the north end is a swell in the ground, termed in Utah a 'hog back,' extending from the base to the top, where it flattens out a few feet in width." It is our earnest belief that Joe found the aforesaid plates immediately under that "hog's back."
Vol. X. Salt Lake City, Utah, March 15, 1876. No. 126.
The following lecture was delivered in the Liberal Institute, in this city, on Sunday evening, March 12th, by Bishop Andrew Cahoon, who was forty years a member of the Mormon Church:
Vol. XI. Salt Lake City, Utah, June 25, 1876. No. 60.
A HUSBAND'S REVENGE.
Vol. ? Salt Lake City, Utah, Tuesday, August 1, 1876. No. ?
DEATH OF SIDNEY RIGDON.
A valued correspondent writes us from Dunkirk, New York, that he has been to Friendship to interview Sidney Rigdon, and he found him a grave man. The old disciple and associate of Joe Smith had passed quietly away a week previous to our friend's arrival there, having died on Friday, July 14th, at the advanced age of eighty-three years, the latter thirty of which were passed in contempative retirement in the village where he breathed his last. He was born in Alleghany county, Pennsylvania in February, 1793, and since his excision from the holy and everlasting priesthood, he has attended strictly to his own business, repelling rather than attracting curiosity. The Elmira Advertiser says of the deceased Saint:
Vol. XI. Salt Lake City, Utah, Sunday, August 20, 1876. No. 107.
A Latter-Day Pilgrim.
Last week an embodiment of credulity called at our sanctum to inquire the way to Mormon Hill. He was a young man of thirty-five or more. There was a pious benignity upon his face, an inquiring look in his blue eye, and a charming deceitfulness about his fluent grammar. His appearance was characteristically that of a Mormon elder and his patriarchal whiskers made compensation for lacking wisdom and common sense. His name was Havens. He had from boyhood eaten the husks of Nephi, Lemuel and Sam, and drunk deeply from the fountains of foolery which allay no thirst.
Vol. XI. Salt Lake City, Utah, Saturday, August 26, 1876. No. 112.
BOOK OF MORMON.
Readers of Mormon history are aware of the fact that just before the Mormon Bible was printed, in 1830, one hundred and sixteen pages of the sacred manuscript were made away with by Mrs. Harris, wife of Martin the Witness, in cobsequence of which loss the Bible makers were at their wits' ends, and the printing of the book delayed several months.
Vol. XI. Salt Lake City, Utah, Sunday, August 27, 1876. No. 113.
A PROPHET IN A QUANDRY.
Last evening the hall of the Grand Army of the Republic was crowded with a very respectable audience of both sexes who had come together to listen to "Joseph Smith, the President of the Church of Latter-day Saints throughout the world." After the usual introductory singing and praying, Smith commenced by making some general remarks about the Spirit of Truth that were suitable enough for any religious coventicle, and went on to say that the point in which the church he represented, differed from the other religious denominations was in regard to the views which they hold as to the office of this spirit -- in brief, he claimed present revelation. In the closing of his remarks he alluded to the misery of the people in Utah under the blighting influence of polygamy, which he earnestly condemned, and pledged himself to devote his life and labors to free that people from its baneful effects, for it had not only done great wrong to the people, but it had destroyed the faith of many in the divine mission of Mormonism. The Gospel of Christ, he said, and the first faith of the Mormons never required any man or woman to do wrong, nor were they required to surrender their personal individuality of character. These home thrusts at Brigham Young were hugely relished by the audience and were followed with some applause. As the speaker closed and resumed his chair, a gentleman rose and asked if he would be permitted to
Vol. XI. Salt Lake City, Utah, Tuesday, September 12, 1876. No. 126.
Death of a Catauraugus Mormon.
In the local historical sketch by James G. Johnston, in the last Olean Times, he gives an account of the advent of a band of Mormons in that place in 1831. They tarried there about six months and converted three families, "all of whom left with the proselyting party, and with the full consent of their neighbors." The chief priest of the gang was named Sidney Rigdon, and they went from there to Kirtland, Ohio, where they were established for some years. On the 11th of last month this Rigdon died in Friendship, Catauraugus county, aged 83 years. Mr. J. appends the following notice, which shows the he was an important factor in the formation of the Mormon sect:
Vol. XI. Salt Lake City, Utah, Tuesday, October 31, 1876. No. ?
The Ann Eliza Case.
Vol. XII. Salt Lake City, Utah, Tuesday April 10, 1877. No. 150.
Vol. XIII. Salt Lake City, Utah, Thursday, May 12, 1877. No. 25.
THE BOOK OF MORMON.
One of the rarest books printed in the nineteenth century, is the first edition of the "Book of Mormon," published at Palmyra, new York, in 1830. Lord Macaulay tried in vain for years to procure a copy of it. -- Literary Notes.
Vol. XIII. Salt Lake City, Utah, Tuesday, May 25, 1877. No. 25.
The following letter appears in the New York Herald of the 17th, written by William H. Wandell, of Greenpoint, New York:
Vol. VIII. Salt Lake City, Utah, Saturday, May 29, 1877. No. 213.
THE UTAH THEOCRACY.
I shall in these letters cite the testimony of more than one woman who is or who has ceased to be a Mormon. It is time to give you the pathetic narrative of Mrs. Orson Pratt, the first and lawful wife of the ablest, most eloquent, most fanatical and unfortunate of the Twelve Apostles of the Mormon Church, who is best known in the East as the champion who overthrew Brother Newman, of Washington, in an argument on polygamy at the Tabernacle here several years ago.
Vol. XIII. Salt Lake City, Utah, Thursday, July 12, 1877. No. 64.
The Two Mormon Bodies.
In a note to the Chicago Inter-Ocean Joseph Smith writes from Plano, Kendall county, Ill., as follows: "David Whitmer, one of the witnesses to certificate prefixed to the Book of Mormon, referred to by you, is still living and resides at Richmond, Mo. Neither he nor Oliver Cowdery nor Martin Harris ever denied the statements made by them in that certificate. Both of the latter died in the faith of the divinity of that book, and the former has repeatedly of late restated his unshaken confidence in its truth. The difference between the Salt Lake Mormons and the believers in the mission of Joseph Smith, the prophet, now residing in and about Plano, Ill., is about as follows: Those at Salt Lake believe and practice polygamy; those at Plano neither teach nor practice it, but denounce it as evil. Those believe that Salt Lake is the Zion, the gathering place of the elect; these do not. Those believe in "blood atonement," These do not. Those believe, if reported correctly, that Adam is the God to whom they will account; or as expressed by their leading man, the "only God with whom they have to do:" these do not, but believe in God the Father, Christ the Son; and in Adam only as a man. Those believe in and follow Brigham Young as their leader; these do not. These are some of the minor points of difference which grow out of, and are supplementary to, those named above."
Vol. XIII. Salt Lake City, Utah, Wednesday, August 15, 1877. No. 93.
Let those who imagine that Mormonism is modifying itself to suit the tenor of progressive thought, read the following extracts from a sermon delivered by Brigham Young, in Farmington, on the 17th of July last. It cannot be charged that they are "Tribune lies," for they are copied from the News, Brigham's official organ, and the "lie" part of them, therefore, emanate[s] from the Prophet. His inspired utterances were devoted to the brethren who are seeking after gold, and on this head he tells us something which ye honest miner should store up in his mind. He says:
Vol. XIII. Salt Lake City, Utah, September 11, 1877. No. ?
A LITTLE HISTORY
Remarkable local testimony has been discovered by the Republican sustaining the charge that the religion of Joe Smith and Brigham Young had its origin in a romance written by Rev. Solomon Spaulding, of Ohio, half a century or more ago. The story is furnished by Mr. J. A. McKinstry, of Longmeadow, a son of the late Dr. McKinstry of Monson, and grandson of Rev. Mr. Spaulding. Mr. McKinstry is employed in the Main street store of Newsdealer Brace. Rev. Mr. Spaulding's widow, who afterward became Mrs. Davison, came east from Ohio [sic - New York?] to live with her daughter at Monson, many years ago, bringing the manuscript of his romance with her. She died some twenty-five years ago, but before her death a plausible young man from Boston came to Monson to see and get the Spaulding writing. It was a time of considerable excitement concerning the Mormons, and he claimed to represent some Christian people who wanted to expose Mormonism. He therefore begged the loan of the manuscript for publication. Much against the wishes of Mrs. Dr. McKinstry, Mrs. Davison consented to let her husband's unpublished romance go. Nothing was ever heard from it again, and the family have always considered that the bland young gentleman was an agent of Brigham Young's to destroy the convicting evidence that Joe Smith's Mormon Bible was of earthly origin.
Vol. XII. Salt Lake City, Utah, Tuesday, September 18, 1877. No. 122.
Vol. XII. Salt Lake City, Utah, Sunday, October 14, 1877. No. 144.
A RETURNED PRODIGAL.
We published a special from Detroit a few days ago informing our readers that the Free Press, of that city would publish a likely sketch of the Cobb family, "with severe comments upon John W. Young's connubial infidelity." The question was asked by a number, what austere moralist in that remote part of the country had knowledge of the Cobb family? Friday's Eastern mail brought an answer. The Cobb family, and the censor of the erotic John W. Young, is none other than our virtuous frined -- who is ever turning up in unexpected places -- George Caesar Bates. THe massive brain of this Cyclopean genius, is still laboring with the MOrmon question, and in an elaborate article, written with all his accustomed grace and polish, the outside heathen are told all about "Polygamy in Utah, and how to end it."... Speaking of John W,'s return to the bosom of the Church, and his wooing of his brother's widow, our philosophic friend says: "Like all apostates and neophytes, he wanted to prove the reality of his re-conversion, so the first thing he did was to attempt to marry Clara Stenhouse." But the staid, sober-minded citizens of Utah, who see no greater evil in polygamy to-day than they have seen for many years, are not so fiery in their zeal. They do not ask Congress to do everything...
Vol. XV. Salt Lake City, Utah, Wednesday September 4, 1878. No. 121.
Whooping Them Up in London.
Mr. S. N. Townsend, special correspondent of the London Field, in writing up his visit to Utah, in a recent number of the paper he represents, goes over the Mormon fraud with no gentle or caressing hand. He says.
Vol. XVI. Salt Lake City, Utah, October 5, 1878. No. ?
AN OLD DOCUMENT.
Oliver Cowdery, one of the early leaders of the Mormon churc, apostatized in 1838, and settled in the practice of law in Tiffin, Ohio. He had had the dream of a perfect church, but the conduct of Smith as early as 1836 staggered the faith of Cowdery. Smith had sent him to New York, where he purchased for the church a large stock of goods on time, giving his note. When these goods reached the Mormon community the high priesthood reveled in fine things. Cowdery remonstrated with the prophet, who [scouted] the idea of ever paying for them, and openly declared the servants of God so much ahead of the Gentiles. The goods were never paid for, but Cowdery had to stand the odium of obtaining them under false pretences. This fact coupled with a knowledge of the circumstances under which Smith ruined an adopted daughter only fifteen years old, caused Cowdery to leave the church. His two sisters, Lucy and Phoebe, being married to Phineas H. Young, Brigham's brother, and Daniels Jackson, respectively, remained with the Mormons. Shortly prior to Smith's death the Mormons began to be charged with the practice of polygamy, which was denied by the elders through the press and from the pulpit. These rumors reached Cowdery, and he wrote his sister Lucy inquiring as to the truth of the reports. Young would not allow his wife to answer the letter, but Cowdery's other sister, Mrs. Jackson, wrote her brother giving full reports of the whole dirty system, and stating that the Church was about to emigrate in a body to California. In after years Brigham Young used to charge Cowdery with having first practiced polygamy in the Church, and that the Saints may see Brigham was an old vilifer, we produce Cowdery's letter.
Vol. XVI. Salt Lake City, Utah, October 20, 1878. No. 6.
The Book of Mormon is corroborated by three witnesses and by eight witnesses. The three witnesses testify, "That we have seen the engravings which are upon the plates, and they have been shown unto us by the power of God and not of man."
Vol. XVI. Salt Lake City, Utah, October 27, 1878. No. 12.
How did you obtain possession of the "manuscript found," of the Rev. Solomon Spalulding?
Vol. XVI. Salt Lake City, Utah, November 3, 1878. No. 17.
Are you not the mysterious and unnamed stranger mentioned by Lucy Smith, in the Life of the Prophet Joseph, upon the loss of the 116 manuscript pages of the Book of Mormon?
Vol. XVI. Salt Lake City, Utah, November 10, 1878. No. 23.
Did you not go into the gold plate - golden bible business as a money making speculation?
Vol. XVI. Salt Lake City, Utah, December 1, 1878. No. 40.
What was the gift of Aaron, spoken of in a revelation given to J. Smith and O. Cowdery in May, 1829?
Vol. XVI. Salt Lake City, Utah, Thursday, Dec. 5, 1878. No. 43.
A contributor to the Tribune, who has been a lifelong member of the Mormon Church, and who has made its doctrine and history a special study, asks us to publish the following extract from: "A. H. Hayden's History of the Disciples in the Western Reserve," which he offers to his brother Saints as profitable food for recollection. It is a generally accepted fact that Mormonism is made up of Hebraism, Mohamedanism, and any number of later theologies, and our correspondent, in copying the adjoined for the benefit of our readers, thinks he makes it apparent that the Mormon leaders in their eclecticism, have largely drawn from the Campbellite doctrine. Judging from this specimen of Professor Hayden's volume, we regard him as a very finished writer, and as he treats upon a topic interesting to all theological inquirers, we willingly accord him all the space he asks.
Vol. XVI. Salt Lake City, Utah, Thursday, January 9, 1879. No. 67.
The above was the title of a most instructive lecture delivered by the Rev. Hugh Johnson, M. A. B. D., in St. James street Church, last evening. The Hon. James Ferrier occupied the chair. The lecturer said that in the heart of this continent, which had been consecrated to civil and religious liberty, has flourished a despotism with a one man power as grinding and absolute as that exercised by any ancient tyrant or modern czar. A man who had regarded himself as much God's vicar on earth as any pope, headed a social or religious organization, with polygamy its chief corner stone, and all the original sensousness of Mohammedism.
Vol. XVI. Salt Lake City, Utah, February 9, 1879. No. ?
Why don't you answer civil questions addressed to you by letter, Mr. Whitmer? Don't you know that you are under a moral responsibility to do so?
Vol. XVI. Salt Lake City, Utah, Friday, February 14, 1879. No. 99.
(Dr. W. W. Sharp, of Amity, this county; has prepared a statement concerning early Mormonism, for James T. Cobb, Esq., of Salt Lake City, which he has kindly placed in our hands for publication, as follows:)
Vol. XVI. Salt Lake City, Utah, Sunday, February 23, 1879. No. 107.
EDS. TRIBUNE: The Apostle Jos. F. Smith has been commissioned by the fifteen-headed outfit called the First Presidency to lecture through the Wards of the city on the Early History of the Church. A few nights ago he lectured in the Eighth Ward, and a motley crowd of his admirers, as a scion of the prophetic Smith line, came out to hear him. He ranted and raved about the persecutions of the Saints in Missouri and Illinois; but never once alluded to the real cause of these persecutions -- the robberies, attempts to murder, and other outrages committed by the chosen tools of the priesthood, the Danite bands of the Mormon Church in those localities.
The name of John C. Bennett is intimately associated with the annals of the Mormon Church during the stormy period of its establishment in Nauvoo. He was a man of some education, is vouched for in numberless certificates as "a successful practicioner of medicine and surgery," and he appears to have been a man of superior executive ability. During his connection with the Church he enjoyed the entire confidence of the Prophet Joseph Smith, who elevated him to the first presidency, commissioned him Major General of the Nauvoo Legion and installed him Mayor of Nauvoo. He apostatized after a Saintship of two years, and then published a book, which he calls "an Expose of Joe Smith and Mormonism," which has brought down on his head the implacable hatred of his former fellow sectaries, and has rendered his name a word of evil omen in the minds of the elect. John Taylor says of the apostate doctor in his discussion in Boulogne:
Vol. XVI. Salt Lake City, Utah, March 6, 1879. No. ?
Vol. XVI. Salt Lake City, Utah, Friday, April 11, 1879. No. 147.
To the Editor of the Telegraph:
Here follows the text of the original Davison-Storrs
The above has been carefully compared with a transcript taken from the files of the Boston Recorder, to secure an accurate copy of so important a document. A typographical error occurred in the Recorder, in Which "Mormon preacher" was printed "woman preacher." The correction has been made on the authority of Rev. D. R. Austin, who acted as amanuensis for Mrs. Davison.
ANOTHER WITNESS OF "THE DIVINE AUTHENTICITY
The letter we publish from Mrs. Matilda Davison, widow of Rev. Solomon Spaulding, on the origin of the Book of Mormon, is of a character to arrest the attention of every thoughtful Mormon, It first appeared in the Boston Recorder, forty years ago, and was written, in answer to inquiries from Rev. D. R. Austin, of Monson, Massachusetts, in which village Mrs. Davison was then living. Believers in modern miracle are required to give credence to the story that Joseph Smith, an unlettered youth, of irregular, desultory habits, was visited by some supernatural agency (the angel Moroni) and informed of the existence of a package of golden plates, concealed in the earth, on which were inscribed legends of the ten lost tribes of Israel, and their extinction on this continent by internecine warfare. Acting upon this divine revelation, the youth dug up the plates, in the village of Manchester, Ontario county, New York, along with two stones (the urim and thummim) which stones possessed the miraculous power of enabling the finder to read the mystic characters and translate them into biblical English.
Vol. XVI. Salt Lake City, Utah, Saturday, April 12, 1879. No. 148.
The Sunday Afternoon, a sprightly magazine published in Springfield, Massachusetts, opens its April issue with a talk about "the Mormons." The writer of the article, Mr. T. L. Rogers, editor of the Boston Watchman, paid a visit to Salt Lake about three years ago, made diligent inquiry during his stay here, heard Orson Pratt preach in the Tabernacle and Mayor Little in the Thirteenth ward assembly room, and took careful notes of all that he thought noteworthy. He starts out with a brief account of the origin of the Mormon religion, as told by its own expounders, running, in his first paragraph, against the stumbling block and rock of offense, the finding of the gold plates by Joseph Smith, in the hill Cumorah. Singularly enough, in exposing this fraud, the writer uses the facts furnished by Mrs. Davison, whose Statement, as published in the Boston Recorder, forty years ago, was reprinted in our columns yesterday. We give a portion of Mr. Rogers' version of the story:
Vol. XVI. Salt Lake City, Utah, Tuesday, April 15, 1879. No. 150.
The Deseret News, on Saturday, essayed a lame reply to the charge that the Book of Mormon is pirated and plagiarized from Rev. Solomon Spaulding's "Manuscript Found." The reply is disingenuous and sophistical, as was to be expected, the object of the writer being to bamboozle and befog his own readers within the pale of the Church. The question is discussed at the length of two and a half columns, because, as he admits, "It is attracting some attention." The literary fraud charge against the Mormon Church was perpetrated half a century ago, the mass of the believers in Joseph Smith know nothing about the facts of the crime, and very few have read the fraudulent product.
Vol. XVII. Salt Lake City, Utah, Thursday, April 17, 1879. No. 2.
In Howe's History of Mormonism, ("Mormonism Unveiled,") it is not claimed, as stated by the News, the "the manuscript fraud" of Spaulding was "a romance purporting to have been translated from the Latin, found on twenty-four rolls of parchment in a cave," but written in modern style, giving "a fabulous account of a ship being driven upon the American coast, proceeding from Rome to Britain a short time previous to the Christian era -- this country being inhabited by the Indians."
Vol. XVII. Salt Lake City, Utah, Wednesday, April 23, 1879. No. 7.
The News, on Monday evening, treated its readers to another effusion on "Sidney Rigdon and the Spaulding Romance." Bro. Anson Call, of Bountiful, has been put upon the stand, and the statements of this aged Saint are paraded as giving the quietus to the theory that the Book of Mormon was fabricated from Solomon Spaulding's "Manuscript Found."
Vol. XVII. Salt Lake City, Utah, Friday, April 25, 1879. No. 9.
The editor of the Boise City (Idaho) Republican copies Mrs. Davison's account of the Spaulding manuscript, which originally appeared in the Boston Recorder, April 19th, 1839, and adds this corroborative testimony:
Vol. XVII. Salt Lake City, Utah, Saturday, May 3, 1879. No. 16.
Having heretofore published the statement of Mrs. Matilda Davison (widow Spaulding) with the testimonies of others, in the matter of the conversion of Spaulding's "Manuscript Found" into the Book of Mormon, it is but fair to allow Sidney to be heard in his own defense. Following is his rejoinder to the Davison statement, minus one passage, of fifteen or twenty lines, too outrageous for print.
(1839 Rigdon statement follows)
We publish in another column Sidney Rigdon's letter disavowing Solomon Spaulding's "Manuscript Found" into Joseph Smith's Gold Bible. The unspeakably bitter and revengeful animus of the production betrays the fact that the writer had been struck home. The hit bird flutters. "Lies -- lies -- lies! about thirty times repeated. Let us see what this arch-Jesuit really states in his disclaimer.
Vol. XVII. Salt Lake City, Utah, Saturday, May 10, 1879. No. 22.
As the plates found at Kinderhook, Illinois, April 23d, 1843, are again the subject of curious speculation among archeologists, as is evidenced by a respectful allusion to them in a recent issue of the Deseret News, doubtless the following queries and correspondence, old and new, concerning them will be read with interest. When "the bell-shaped plates" were first discovered, it was confidently thought they would aid and, indeed, they have done yeoman service in corroborating the story of the plates from which the Book of Mormon was translated. Said the Times and Seasons of May 1st, 1843, "circumstances are duly transpiring which give additional testimony to the Book of Mormon." "That anything like plates could have been used in ancient times, especially among the primitive inhabitants of this continent, has been thought improbable," was also remarked by the same authority, and the editor (John Taylor) added:
Vol. XVII. Salt Lake City, Utah, Tuesday, May 13, 1879. No. 24.
The foundation stone of this Latter-day dispensation is the Book of Mormon. If the founder of this religious system was not chosen by the Almighty for His sacred work, was not visitd by angels as he claims, and did not discover the plates by divine instruction, the theological fabric he has reared has no support, and it falls to the ground as rank imposture. To determine the truth of the testimony borne in favor if the Gold Bible and its translator, we have to look at the character of the man who assumes to have been appointed by the Lord as His prophet, and also what credibility attaches to the witnesses who certify to the genuineness of the work. The name of Joseph Smith has come down to us as the founder of a new religion, who held constant communication with celestial intelligences, and who gave up his life to seal his testament. Uninquiring faith seizes hold of such a man as a divine instrument, and a halo suffuses his life which misleads the judgment and disarms criticism. But if we go back to the neighborhood where he spent his early years, and take the statements of the men who saw him in his ordinary pursuits, this spell vanishes, and Joseph Smith, the prophet, becomes less than an average mortal. Elder John Hyde, in his History of Mormonism, has taken pains to collect the sworn testimony of scores of Joseph Smith's neighbors, and as a man is best known by the reputation he has at home, we will show the standing held by this holy man among those persons who best knew him. Eleven residents of Manchester, Ontario county, New York, make affidavit, Nov. 3d, 1833, as follows:
Vol. XVII. Salt Lake City, Utah, Friday, May 16, 1879. No. 27.
The Deseret News of the 21st ult. bears the following testimony in relation to Rigdon's conversion to Mormonism:
Vol. XVII. Salt Lake City, Utah, Thursday, May 29, 1879. No. 38.
As we are continually invited by the Mormon preachers to search the records and acwauint ourselves with the facts of the Latter-day dispensation, to aid the reader in his quest after knowledge, we lay before him the following authentic information. Our first extract is from a discourse by the late Brigham Young, delivered at Farmington, Utah, June 17th, 1875.
Vol. XVII. Salt Lake City, Utah, Thursday, June 5, 1879. No. 44.
The following chapter, written by an eye and ear witness to the matter treated upon, we commend to the perusal, especially, of Apostle Orson Pratt, who is now in England supervising a new edition of the Book of Mormon; also to Appstle Geo. Q. Cannon, who, through the columns of his Juvenile Instructor, is guilty of the very grave offense of filling so many of the youthful minds of this Territory with false and pernicious ideas, by treating the Book of Mormon as if it were true; whereas, if he does not know that the thing is an utter humbug and fraud, he ought to know it, and has no excuse for not informing himself of the actual facts before leading innocent minds astray. Those children in a few years will discover how grossly they have been imposed upon -- and the what will be, what must be, their opinion of those who are now tutoring them in lies!
Vol. XVII. Salt Lake City, Utah, Friday, June 6, 1879. No. 45.
Rev. Joseph Cook, in his prelude on Mormonism, spoke of the steps that will shortly be taken to prove by judicial process the fraud and imposture of the Book of Mormon. He said that President Ayes [sic - Hayes?], of Washington-Jefferson College, Pennsylvania, has informed Mr. Cook in conversation that there are several living witnesses cognizant of the fraud practiced in transforming Spaulding's "Manuscript Found," (with alterations and additions,) into the Book of Mormon. Those parties are willing to make deposition before a court of record exposing the whole imposture, and the investigation will be published and widely circulated in order that this Mormon delusion, with its keystone of gold plates and peepstones, may be thoroughly exploded. It is also in contemplation to raise a memorial in stone to Solomon Spaulding to prepetuate his memory as the author of the narrative which furnished the material for the Mormon bible.
Vol. XVII. Salt Lake City, Utah, Friday, June 13, 1879. No. 51.
"IT'S ALL A LIE.
A correspondent in another column takes exception to the "slop-bucket method adopted by the Mormon journals of defending Mormonism. Rev. Joseph Cook, when in this city, spoke his mind about the Latter-day religion and its holy priesthood. For this he is called "a pious liar." No arrempt is made to refute his statements, and for a reason we can well understand. The Mormon Church being founded on fraud, and carried on by the grossest deception, honest investigation is always shunned. "It's all a lie" is the ready rejoinder to every statement made against it; and the person who sets out honestly and fearlessly to expose its evils is instantly branded as a liar. It would have been nothing wonderful if Mr. Cook in his compendious arraignment of the Mormon Church had fallen into some errors. It is not to be supposed that he had studied its doctrines very thoroughly, and his brief stay in Zion would hardly have afforded him an opportunity to observe its practices. But (and this astonished his hearers) Mr. Cook made no mistake, he misapprehended no point that he touched upon. There is this phenomenal quality in his intellect that his perception is intuitive, he apprehends by some instinctive process...
Vol. XVII. Salt Lake City, Utah, Saturday, June 14, 1879. No. 52.
SIDNEY RIGDON -- WALTER SCOTT.
Vol. XVII. Salt Lake City, Utah, Friday, June 20, 1879. No. 57.
JOHN TAYLOR AS A CENSOR.
The Deseret News prades as its motto, "Truth and Liberty," and announces as its editors George Q. Cannon and Brigham Young [jr.] "When I say shtop," explained the Teutonic teamster, "I mean go on." In the same way when our Grandmother says truth and liberty, she means unblushingly mendacity and uninquiring obedience to counsel....
Vol. XVII. Salt Lake City, Utah, Saturday, June 21, 1879. No. 58.
THE BEGINNING OF THE END.
"It's all a lie!" In 1830 Matthew Clapp hurled these words at the founder of Mormonism when Sidney Rigdon came to his father's house with the smooth fraud of the Mormon revelation on his lying tongue. "It's all a lie." The words, like a barbed arrow, were shot out of the mouth of a young man, and went straight to the mark. They took such fatal effect upon the great plagiarist and impostor that he afterwards appropriated even that saying, and from that day to the present the Mormon thinks it the most telling weapon he can use. "The Mormon people are bound by the principles of their religion to be truthful."Are they, indeed? Truthful to what? Says a Book, some would drag down to the level of the Book of Mormon, 'Be not deceived, God is not mocked. Whatsoever ye sow that shall ye also reap." "I would not believe a Mormon under oath," said the same Matthew Clapp. Inexperienced as he was, the spirit of that ingenuous young man was quick to detect the subtle spirit and genius of Mormonism. He knew the man who (to use a favorite expression of Rigdon's) concocted it. Great is the power of one single expression -- a word -- from the armory of truth. Overwhelming is the might of injured innocence, of trusting confidence betrayed. Individual or system, 'tis a millstone about the betrayer's neck. Let hypocrites note it well. True power does not rest in servile and obsequious throngs. The tremendous question is forming in the minds of Mormons themselves, Is Mormonism a religion? Some have already reached the conclusion that it is not a religion at all, but a crafty caricature -- an exaggerated plagiarism and excuse. Things of the past are coming back so clearly into view, one asks, is the Mormon cycle indeed completing its alloted term? What was said of Mormonism at its incipiency is being said louder than ever to-day. The same questions are asked; the same doubts prevail, doubts as to the divine or human origin of the thing. The same inevitable fact stares it sternly in the face. "Hitherto shalt thou come, but no further, and here shall thy proud waves be stayed."
Vol. XVII. Salt Lake City, Utah, Tuesday, June 24, 1879. No. 60.
There is but one thing that troubles Granny more than her beer, and that is the exposure of the Book of Mormon which is being made in Salt Lake and in Washington, Pennsylvania, the home of Solomon Spaulding, the author of that work of fiction....
Vol. XVII. Salt Lake City, Utah, Wedneday, June 25, 1879. No. 61.
The unblushing effrontery of the Mormon priesthood in assuming that their sham theology is a religious system, is perhaps best shown in a work not much known or read in Utah, it never having received the approval of Brigham Young. It is a work entitled, "The Holy Scriptures, Translated and Corrected by the Spirit of Revelation; by Joseph Smith, jr., the Seer." This astonishing production was copyrighted in the year 1867, by Joseph Smith, I. L. Rogers, and E. Robinson, and was issued by them as a publishing committee in Plano, Illinois, the same year.
Vol. XVII. Salt Lake City, Utah, July 25, 1879. No. ?
Says Orson Pratt: "The Book of Mormon claims to be a divinely inspired record, written by a succession of prophets who inhabited Ancient America. It professes to be revealed to the present generation for the salvation of all who will receive it, and for the overthrow and damnation of all who reject it. This book must be either true or false. If true, it is one of the most important messages ever sent from God to man; if false, it is one of the most cunning, wicked, bold, deep-laid impositions ever palmed upon the world, calculated to deceive and ruin millions who will sincerely receive it as the word of God, and will suppose themselves securely built upon the rock of truth until they are plunged with their families into hopeless despair.
Vol. XVII. Salt Lake City, Utah, Tuesday, August 21, 1879. No. 107.
ABATING A NUISANCE.
Since the existence of a Gentile newspaper in Zion is so extremely obnoxious to the leaders of "this people," and nothing short of its destruction will satisfy those who feel themselves most aggrieved by its utterances, perhaps it would not be unprofitable to recur to an earlier period in the history of the Mormon Church when the Mayor of Nauvoo (Joseph Smith) and the City Council found it necessary to destroy an obnoxious journal, the Nauvoo Expositor, by ordering the Marshal to break up the press and throw the type and materials into the street. A full account of this transaction is given in "the History of Joseph Smith," which we find in the files of the Deseret News for 1857.
Vol. XVII. Salt Lake City, Utah, Wednesday, August 22, 1879. No. 108.
RAIDING A FREE PAPER.
In our article yesterday, we left Joseph Smith (accompanied with his brother Hyrum) on his way to Carthage to answer the charge of illegally destroying the Expositor office. He was possessed of a fear of violence, the excited feelings of the populace being really menacing to his safety. Beside the destruction of the press he had resisted judicial process, and had called out the Nauvoo Legion for his protection. These legionaries were set to fortifying the city, and it was reported that foraging parties were sent out to commit depredations upon the cattle and other property of surrounding inhabitants. This necessitated defensive measures on the part of the Executive of the State, and Governor Ford lost no time in in establishing his headquarters in Carthage and calling upon the State militia to aid him. But militia-men, equally with civilians, were in an excited state of mind, and the force called upon by the Governor to preserve peace and aid in the execution of the laws, were the most likely to precipitate violence. "You have made it necessary," wrote Governor Ford to Joseph Smith, "that a posse should be assembled to execute legal process, and that posse, as fast as it assembles, is in danger of being imbued with the mobocratic spirit. If you by refusing to submit, shall make it necessary to call out the militia, I have great fears that your city will be destroyed and your people many of them exterminated." In reply to one of the prophet's friends, who expressed his fears for the captives' safety in Carthage jail, the Governor said, "I was never in such a dilemma in my life; but your friends shall be protected and have a fair trial by law." There is no doubt the Governor's will was good to preserve the peace and have the trial proceed decently and in order; but the popular excitement was so intense and all pervading that the agencies he worked with were altogether beyond his control.
Vol. XVII. Salt Lake City, Utah, Sunday, September 7, 1879. No. 121.
Direct and ancillary there are four parties to the Mormon suit. The Mormons suit proper is likely to outlast those just now in court; for, although it may be proved that the Church of Jesus Christ of Latter-day Saints has no legal tenure of existence, wipe that out and still Mormonism will remain. Judge Sutherland is an expert fencer; but if said Church is legally a non-est Church, it might still hold out as an honest Church, but for the not uncertain issue of the graver still suit pending over it, which it must yet squarely face. Judge Sutherland is hardly to be likened to Don Quixote fighting windmills, but "so fight I not as one that beateth the air." There are no less than four claimants for the origin of Mormonism: 1. Solomon Spaulding; 2. Sidney Rigdon; 3. Joseph Smith; 4. the Disciples (Campbellism). The second and third are the direct, and the first and fourth the remote and "no-thank-you" claimants. (The name of the Deity need not appear in this connection until these four claimants all and several are non-suited.) Lacking the first and the forth, Mormonism could no more have come into being than without the second and third. The peculiar and characteristic features of early Mormonism were taken boldly from Campbellism, and Sidney Rigdon was the connecting link between the two. Says a correspondent, and a prominent Disciple:
Vol. XVII. Salt Lake City, Utah, Wednesday, September 17, 1879. No. 129.
There is a little, out-of-the-way pamphlet which Mormons should get, and which they should read, mark, and inwardly digest. I do not refer to the earliest edition of the Book of Doctrine and Covenants, published in 1832, titled Book of Commandments, although that, likewise, would well repay a careful and critical perusal, but to a work known as Rigdon's Appeal.
Vol. XVII. Salt Lake City, Utah, Sunday, September 21, 1879. No. 133.
It is hardly possible to discover the precise mode in which these revelations, these so-called revelations, were manufactured. The modus operandi must have been ingenious, whereby persons of ordinary sagicity and penetration were so grossly imposed upon, and induced to believe in and accept as emanations from Deity, these self-evident contrivances of human cunning and deceit. By comparing these as they at present stand with the same as they originally appeared in the "Book of Commandments," published in 1832, one can see the dexterous weaving hand...
Vol. XVII. Salt Lake City, Utah, Wed., September 24, 1879. No. 135.
Vol. XVII. Salt Lake City, Utah, Sunday, September 28, 1879. No. 139.
While Rigdon gave to Mormonism its written word, it is not to be denied that Smith gave to it much of its unwritten and unwritable spirit; and while there is a modicum of truth associated with this "unwritten word" of Mormonism, what truth there is in the written is not visible to the naked eye. It is for the most part empty pretense and bold assumption. "The Books!" said Brigham Young. "the books are not worth the ashes of a rye straw. The Church has the living oracles." And Brigham -- in the first part of his declaration at least -- was right; and Joseph, in a like (unavowed but practical) position, was right too. "There is a spirit in man; and the inspiration of the Almighty giveth them understanding." And these men, unlettered as they were, having minds "uncorrupted by books," at times felt this inspiration of the Almighty giving them understanding -- perhaps much as the Indian feels it. Rigdon was a bookish and formal literalist - with a bee in his bonnet. There is no royal road to learning -- priesthood, revelation, or any other. Of course the sincere, devout mind must always be (so far) in advance of the insincere and undevout. The Spirit of God in the soul of man -- shed abroad in the heart -- is like the early and latter rain upon the soil. But nothing can compensate for the lack of faithful (and fruitful) efforts to "get understanding" from books, from one another, from all the wide domains of nature and art. Knowledge is power; but wisdom, the sum and concentration of knowledge, is the very seed and issue of salvation.
Vol. XVII. Salt Lake City, Utah, Tuesday, September 30, 1879. No. 141.
In concluding a series of pamphlets upon the Book of Mormon, Elder Orson Pratt says:
Vol. XVII. Salt Lake City, Utah, Friday, October 3, 1879. No. 143.
The important statement herewith given is a condensed colloquy had between the wife and eldest son of the prophet Joseph Smith, jun., at Nauvoo, Illinois, in February last, some two months prior to the death of the prophet's wife, who, for more than thirty years, has been the wife of Major Bidamon. It is taken from the Saints' Advocate, of October. The Advocate is the minor organ of the Josephite Mormons in Plano, Ill. The statement is there headed, "Last Testimony of Sister Emma," and will doubtless be received by the polygamic Church in Utah with no little interest, but, at the same time, as regards the institution of polygamy, with utter incredulity and distrust. On the other hand, Mrs. Bidamon's testimony in favor of the authenticity of the Book of Mormon and of the Mormon work, with polygamy left out, will not fail to be welcomed. But if her testimony is false in one case, the reasonable query will arise, why not in both?
Vol. XVIII. Salt Lake City, Utah, Friday, October 17, 1879. No. 2.
Mr. Isaac Hale, the prophet's father-in-law, testified, in 1834"In reference to the prophet Joseph having joined, or having essayed to join, in 1828, the Methodist Church in Harmony, Pa., Mr. Joseph Lewis addressed a letter to the Amboy Journal, June 11th, 1879. It appears that Mr. Morse, the prophet's brother-in-law, now of Amboy, Ill., informed Elder Cadwell, of the "Josephites," that he (Morse) was himself the very "class-leader" who took Joseph Smith's name on his book at the time (1828), and that the prophet remained as a "probationist" for six months. Elder Cadwell published this statement in the Amboy Journal, May 21st, 1879.
Mr. Joseph Lewis writes:
The facts are these: I, with Joshua McKune, a local preacher at that time, I think in June, 1828, heard on Saturday, that Joe Smith had joined the church on Wednesday afternoon, (as it was customary in those days to have circuit preaching at my father's house on week-days). We thought it was a disgrace to the church to have a practicing necromancer, a dealer in enchantments and bleeding ghosts, in it. So on Sunday we went to father's, the place of meeting that day, and got there in season to see Smith and talked with him some time before the meeting; told him that his occupation, habits, and moral character were at variance with the discipline, that his name would be a disgrace to the Church, that there should have been recantation, confession and at least promised reformation; that he could that day publicly ask that his name be stricken from the class book, or stand an investigation. He chose the former, and did that very day make the request that his name be taken off the class-book; and if Mr. Morse was leader at that time, and Smith's name remained on the class-book six months, the class leader neglected his duty.
This is of very great importance -- as it must be borne in mind that the prophet Joseph had already "translated" a considerable portion of his sacred plates, and that the "Father and Son" had some time before appeared to him and told him that all the sects were "an abomination" and that he was on no account to unite himself with any of them.
The following is from a letter dated Amboy, Illinois, Sept. 29, 1879:
I will give what I can from my own knowledge and memory and from what I heard at the time. When Emma Hale eloped with Joseph Smith, the Hale family was greatly exasperated, and perhaps it would not have been safe for Smith to have shown himself at his father-in-law's house. Emma was, or had been, the idol, or favorite, of the family, and they still felt a strong attachment for her. Permission to return and reconciliation were effected and accomplished by her, and perhaps her sister, Mrs. Wasson, who lived near Bainbridge, New York. The persuasions for Smith to return all came from the other side, not from Mr. Isaac Hale or his family in Harmony, Pa. The statement of Mr. Hale, made under oath before Esquire Dimon, was strictly true. * * * Reuben Hale is but little older than myself, was living with his father at the time of Smith's money-digging, and wrote for Smith when he first began to translate, before Harris came to Harmony. It is true that Alva Hale went with his team to Palmyra, N. Y., one hundred miles or more, and moved Smith and wife to Harmony. It was stated by Alva Hale, at the time, that the "Gold Bible" was in a barrel of beans in his wagon, and that he (Hale) slept in his wagon to guard that barrel of beams and its treasure. I remember hearing my older brother Joseph tell Alva that if he, Joeph Lewis, had been in your place (Alva Hale's) he would have known whether that barrel of beans contained any golden Bible or not, perfectly regardless of Smith's statement that it would be certain death for any one to see the plates. The Hales seemed, for a time, to be kept in awe by Smith's statements, but that awe did not last long. Alva Hale is over eighty and his memory has failed much in a few years past. Some things he remembers distinctly, and some things I have been able to help him recall; for example, I asked him if he remembered the letter he wrote to Smith and Emma when they eloped. He said, no, and had no recollection of writing a letter to them. When told the contents of the letter; which was as follows -- "My Creed! I believe in love-powder, in gun-powder and hell fire," he replied, I recollect it as plain as if but yesterday. I asked Alva, on one of our late visits, if he remembered weighing the gold Bible; but he did not. My brother tried to refresh his memory, but in vain. Joseph remembers hearing it stated by Alva that he (Hale) was permitted to weigh the gold Bible in a pillow case, and, according to our memory, it weighed thirteen pounds! There were many persons in Harmony who had from Joe Smith positive promises that they should see the plates and the spectacles, but all say that they never saw them. Alva Hale says he never saw them. I presume he saw that old glass-box that Isaac Hale spoke of, said to contain the plates. Smith's excuse for using his peepstone and hat to translate with, instead of those spectacles, was that he must keep the spectacles concealed; but any and all persons were permitted to inspect the peep-stone; and that he could translate just as well with the stone. My sister, Mrs. E. L. McKune, says,Says Goethe: "The phrases men are accustomed to repeat incessantly end by becoming convictions, and ossify the organs of intelligence." The craft of Mormonism is attempting to father itself upon Christianity, and in covering itself with this guise of Christian talk, ceremonial, etc., while rejecting the spirit of genuine religion, betrays its weakness and interaction. The two things, Mormonism and Christianity, cannot possibly amalgamate or coalesce. The nature and essence of the two are dismetrically opposed. But (as Garrison said of slavery) the exact amount of sin which will lie at the door of each individual who believes in -- or pretends to believe in -- Mormonism, in the majority of cases upholding the thing from mere bravado, or from a foolish pride of consistency (God save the mark!) will, of course, depend upon one's birth, training and light. This may not be settled here, but be sure it will have to be met somewhere and settled. Be sure our sin will not find us out. A continued and systematic denial, or ignoring of facts -- facts, too, involving the very existence of Mormonism -- cannot be counted as other than moral felinquency. We are responsible, and will be held responsible, for sinning a gainst light and knowledge. And shall we not be held responsible for shutting our eyes to (possibly unpleasant, possibly humiliating, but still unanswerable) facts in relation to the origin of Mormonism, and cleaving to it as true, when it is within our power to know that it is not true?
It is earnestly hoped from the articles which have been hastily prepared for The Tribune, after a very exhaustive examination, that a just and true insight may be had into the real origin and foundation steps of Mormonism; and that those who have clung so tenaciously but so unreasoningly and so stupidly to it, will be enabled to see that the thing can not possibly be defended and maintained -- that it is clearly something to be ashamed of. "Rid your mind of cant," said gruff old Sam Johnson, "talk as stupidly as you will, but don't think like a fool."
Note 1: Journalist James T. Cobb reveals a little of his efforts to refute Mormonism, in his saying: "It is earnestly hoped from the articles which have been hastily prepared for The Tribune, after a very exhaustive examination, that a just and true insight may be had into the real origin and foundation steps of Mormonism." The first of these Cobb articles in the Tribune was perhaps the one on "Early Mormonism," published Dec. 5, 1878; the last of this series of Cobb's articles was quite likely "A Lying Charge Refuted," published on Jan. 4, 1880.
Note 2: The April 23, 1879 "affidavit of Messrs. Hiel and Joseph Lewis" extracted by Cobb was also published at greater length in Wilhelm R. von Wymetal's 1886 book, Mormon Portraits. On page 81 of that book the author provides Justice of the Peace Everett E. Chase's certification. Allowing for the fact that in all three printings (in the Amboy paper, the Salt Lake paper, and in the 1886 book), that there is probably some editorial restatement of the words in the original document, probably a fairly accurate reconstruction of its contents can be articulated by combining the three published versions of the text. In his book Wilhelm R. von Wymetal names his "learned friend, James T. Cobb, Esq." as a "pathfinder in early Mormon history" and the source of various documents he published relating to early Mormonism, including the Hiel Lewis letter of Sept. 11, 1879 and the Lewis brothers' statement of Apr. 23, 1879, and an Oct. 14, 1879 letter from John. H. Gilbert of Palmyra. Cobb was also, no doubt, the owner of the May 2, 1879 Able D. Chase statement published in his friend's 1886 book.
Note 3: The Hiel Lewis letter to James T. Cobb, dated Sept. 29, 1879, is not known to have been printed by Amboy Journal with the Lewis brothers' 1879 series of statements on early Mormonism. Perhaps its only publication was in the Salt Lake Tribune. The document is missing from the lists compiled and published by researchers such as Dan Vogel, but it appears to provide some useful information concerning Joseph Smith, Jr.'s 1828 attempt to join the Methodist Episcopla church in Harmony township, Pennsylvania (where his wife and some of her family were also apparently attending as members).
Vol. XVIII. Salt Lake City, Utah, Thursday, October 23, 1879. No. 7.
The revelation given to Mrs. Smith, wife of the prophet Joseph, as found in the "Book of Commandments," published 1832, reads as follows:1. A Revelation to Emma, given in Harmony, Pennsylvania, July, 1830.
Vol. XVIII. Salt Lake City, Utah, Saturday, October 25, 1879. No. 9.
"Joseph Smith, the Prophet, by his Mother, Lucy Smith." is still another of those rare little books, which can not be to carefully read in order to obtain a correct understanding of Mormonism. The Josephite Mormons are just now republishing it, but in Utah it has been for many years under ban; Brigham Young having pronounced it untrustworthy, and ordered it called in and destroyed. It is therefore sure to contain things that Mormons would like to know. Isn't this human nature? In her life of the Prophet Joseph, Mrs. Smith says:
Vol. XVIII. Salt Lake City, Utah, Wednesday, October 29, 1879. No. 12.
Joseph Smith's Autobiographic History is a valuable lead for an inquirer into the secrets of Mormonism to delve in, but its preparation seems to have caused the prophet no end of trouble. He candidly tells us "there are few subjects that I have felt greater anxiety about than my History, which has been a very difficult task, on account of the death of my best clerks and the stealing of records by John Whitmer, Cyrus Smalling and others." (John Whitmer was one of the eleven witnesses of the Book of Mormon, and a most trusted acolyte -- evidently a good kind of man.) But as Bro. Joseph had so kindly provided us with a source of information, it would be base ingratitude not to avail ourselves of his labors. In some remarks made by the leader of the elect in Nauvoo, Sunday, May 26th, 1844, (a month before his death) he said:
Vol. XVIII. Salt Lake City, Utah, Wednesday, November 5, 1879. No. 18.
It is not at all likely that the idea of starting a new church in the world had ever assumed definite shape in the mind of Sidney Rigdon, the founder of the Mormon work, until the spring of 1829.
Vol. XVIII. Salt Lake City, Utah, November 12, 1879. No. ?
Our readers will have seen by the report we published yeasterday of Elder Brand's argument in Seventies' Hall on Sunday that polygamy forms no part of Mormon doctrine, and that its practice by members of that Church was stoutly denied by those authorized to speak for the Latter-day community both before and after the date of the polygamy revelation. But this denial is not to be taken as proof that the 'spiritual wifery" of John C. Bennett had no evidence in fact. The public denials were made for a purpose. Living in the State of Illinois at the time, where laws existed prohibiting the unclean relation, there was the twofold purpose in concealing the matrimonial entanglements of the Saints from the knowledge of the world, of avoiding prosecution for violation of law, and also of suppressing the scandal which attached to the unhallowed practice. But there is other testimony to be adduced beside that given by Elder Brand in his discourse, and to show that truth has two poles. We will make a brief showing of the opposite side of the case. In a chapter of the "History of Joseph Smith," published in the Deseret News, March 11, 1857, we find the entry in the prophet's journal
Vol. XVIII. Salt Lake City, Utah, November 22, 1879. No. ?
The last number of the Josephite organ, the Saints' Herald, published in Plano, Illinois, contains further corrobortion of the correctness of the charge that the pretensions of Mormonism have been foisted upon the credulity of the simple-minded by the most unblushing effrontery and fraud. This Josephite journal has, within the past year, been forced to the admission, (made some time last spring) that there was "no written nor reliable oral account in the Church history" of the holy and everlasting priesthood having been conferred by the direct ministration of Peter, James and John -- which knocks the very underpinning from the whole priestly assumption, and now it graciously announces as a fact (have our Tribune articles on Mormonism had ought to do with this discovery or its announcement?)