"Praise to the Man who communed with
Jehovah"- LDS Hymn
The name of Joseph Smith, in the Twenty-first Century, is venerated by over ten million people world wide, and to these faithful Saints that name alone has an aural of holiness. Literally hundreds of books and tracts have been written about the Nineteenth Century religious innovator Joseph Smith, Jr., and the origins of the Book of Mormon.
Smith once boasted that "no man knows my history" which may certainly be the truest words he had ever spoken. Joseph Smith is rarely portrayed simply as a man in hundreds of histories written about him,rather depending on one's views; he is either a prophet or an impostor.
To the Gentile or non believer, however, not imbued with the tinted devotion of his followers, Smith's character lays somewhere between a rakish charlatan evangelist and deluded medium. A non-believer explained succinctly this veneration of Joseph Smith in the following passage found in a 1859 magazine:
"People sometimes wonder that the Mormon can revere Joseph Smith; that they can by any means make a Saint of him. But they must remember, that the Joseph Smith preached in England, and the one shot at Carthage, Ill., are not the same. The ideal prophet differs widely from the real person. To one, ignorant of his character, he may be idealized and be made the impersonation of every virtue. He may be associated in the mind with all that is pure, true, lovely and divine. Art may make him, indeed, an object of religious veneration. But remember, the Joseph Smith thus venerated, is not the real, actual Joseph Smith ... but one that art has created.(1)
Joseph Smith to the "believer" however is regarded as the Prophet of the Last Dispensation and the Fullness of Time. Brigham Young taught the Latter Day saints that: " ... no man or woman in this dispensation will ever enter into the celestial kingdom of God without the consent of Joseph Smith.... Every man and woman must have the certificate of Joseph Smith ,junior, as a passport to their entrance into the mansion where God and Christ are ... I cannot go there without his consent.... He reigns there as supreme a being in his sphere, capacity, and calling, as God does in heaven."(2)
Even after leaving the LDS Church, many apostates continued to venerate the revelations that worked themselves through the mind of the Yankee theologian while believing that either he or one of his successors had fallen from "grace".
The history of Smith in this chapter will deal with only two areas of his life which may have been instrumental in developing the theological basis of Blood of Atonement; a doctrine that was not preached by any Christian church, sect, or creed in Nineteenth Century America. These two pivotal moments in Smith's career herein addressed deal with his treasure seeking youth and his being tarred and feathered as an adult.
Joseph Smith Jr. was born December 23rd 1805, at Sharon, Windsor County, Vermont. His parents, Joseph Smith, Sr., and Lucy Mack Smith, were from Puritan stock and by all accounts were people of humble means. Joseph Smith Sr. removed from Vermont to New York, in 1815, and settled near the village of Palmyra.(3)
"This Joseph Smith Senior, we soon learned, from his own lips, was a firm believer in witchcraft and other supernatural things; and had brought up his family in the same belief," a Palmyra neighbor recalled. (4),(5)
Joseph Smith Sr.'s (as well as other members of the Smith family) belief in supernatural things is evident from their use of ceremonial daggers, diving rods, talismans, amulets, peep stones, and a magical parchment.
LDS Church historian, B.H. Roberts wrote of the Smith family: "It may be admitted that some of them some of them believed in fortune telling, in warlocks, an witches…Indeed it is scarcely conceivable how one could live in New England in those years and not have shared in such beliefs." (6)
However according to the testimony of several of their neighbors, the father of the Mormon prophet was thought to be practitioner of ceremonial folk magic, which critics stated bordered on extreme superstition.
Joseph Smith Jr. grew to young manhood in the rural village of Palmyra and while strong and large for his age, he was remembered by one neighbor as being "as a dull-eyed, flaxen hair, prevaricating boy, noted only for his indolent and vagabondish character, and his habits of exaggeration and untruthfulness."(7)
It can be said that the young Joseph Smith Jr. indeed had the power to persuade members of his community that he had special powers. He was able to convince generally skeptical Yankees that he could find water with a forked wooden stick or divining rod. This notion of a water witch or divining rod is not uncommon even today but was widely held as a fact in the 19th century. Young Smith convinced locals by practicing folk magic.
"He [Smith] wandered about the adjoining country with a forked stick, or hazel rod, by the deflections of which, when held in a peculiar manner, he claimed to determine the spot where a vein of water lay nearest the surface."(8)
Eventually Smith discovered that he had a talent for convincing neighbors that he could find "the locality of things which had been stolen." He may have even believed it himself.
Smith involvement with folk magic took a new turn after learning from his neighbor, Sally Chase, that objects could be located "by means of a `peep-stone' placed in a hat." The stone became a medium through which Smith could contact the world of spirits. The notion that Smith was in his early career a practicing medium was later espoused by several Mormons who also believed in Spiritualism. Thomas Stenhouse, a Mormon editor of several Salt Lake newspapers, wrote, "the dissenting Mormons asserted that Joseph was `nothing more than a highly developed Medium', in the spiritualistic sense of the word." He also wrote "Brigham Young was in the habit of saying of Joseph that `he was natural born seer.'"(9)
According to an official biography, written many years after the fact, in 1820 Joseph Smith, age fourteen, had an epiphanical experience that gave him the strength to form a new religion. Smith claimed that in his youth having become "much concerned about" the salvation of his soul, opened the Bible, and his eye fell upon this text in the Book of James, chapter 1, verse five: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not"
The young Smith then "retired to a solitary place in the woods," and while in prayer, Smith was illuminated by a great light and in the middle of it he saw "two personages, whose brightness and glory defy all description, standing above me in the air." (10).
The supernatural personages told the youth that his sins were forgiven and that God had chosen him to restore His church by the powers of the "true priesthood". Shortly after Smith experienced this theophany known in the LDS faith as "The First Vision", he admittedly he began again to have his doubts, and, "fell into sin" once more. This sin no doubt was using his "gifts" duplicitously to help neighbors search for hidden treasures on their properties.
In 1822 Joseph Smith went to work helping a neighboring farmer named Willard Chase dig a well. Chase testified in 1833, "I became acquainted with the Smith family, known as the authors of the Mormon Bible, in the year 1820. At that time, they were engaged in the money digging business, which they followed until the latter part of the season of 1827. In the year 1822, I was engaged in digging a well. I employed Alvin [Joseph Smith's eldest brother] and Joseph Smith to assist me." (11)
Perhaps too embarassed to admit it, Chase was not completely truthful on why he had employed the Smith brothers. What Chase failed to clarify in his 1833 statement was that he had hired the Smith brothers not to dig a well but rather to help find a treasure that his sister Sally Chase had said she had located in the ground using her own "peep stone".
Lorenzo Saunders, Chase's brother-in-law claimed: "Well I will tell you they did dig; Willard Chase & Alvin, the one that died; they dug before Alvin died [in 1823]. Willard Chase told me about a place…They dug that hole for money. Chases and Smiths altogether was digging it" (12) It was here during this treasure hunt on Chase's property that Joseph Smith discovered his own "peep stone". Deep in the hole Smith found a peculiar, round stone, which he announced to his companions, was a "peep stone".(13)
The following year on the Autumnal Equinox, another "heavenly messenger" visited Joseph Smith supposedly in the night. This time it was the spirit of a long dead Indian, who appeared to the seventeen year old to assure him that his sins were forgiven again and to tell the youth of a treasure hid in a nearby hill,which the spirit called Cumorah. The Indian spirit then told the teenager that Lord had a "Marvelous Work and a Wonder" for the youth to perform.
The next day the boy went to the hill as mentioned in his dream and began to dig for a treasure which he claimed was "slippery" and elusive. When a toad or a salamander appeared out of the damp earth, the superstitious Smith was frightened out of his wits.
The Indian Spirit appeared again to the mystic lad and told the "treasurer-peeper" that Smith must wait a year before the treasure could be had. He was also told he must return with his eldest brother, Alvin, for the "mighty work" to begin. Unfortunately for Joseph Smith, his brother Alvin died the following November.
The next year when the young Smith went to the hill "Cumorah" at the autumnal equinox, his hopes were dashed because the Indian Spirit would not allow him have the treasure without his dead brother being present. Later strange macabre stories began to circulate in the county and Joseph Smith Sr. published letters in local newspapers disavowing any truth to the rumors that his dead son Alvin's body had been disinterred and dissected.
After the failure of the second attempt to retrieve a treasure at the hill "Cumorah" Joseph Smith was employed by Oliver Harper, an "old gentleman" who lived in Chenango County, New York, as a "peeper" or treasurer seeker in October 1824.
Cousins of
Joseph Smith's wife, Emma Hale, remembered this occasion and wrote: "According
to our recollection, the starting point of the money digging speculation in our
vicinity, in which Joseph Smith, Jr. was engaged was as follow… A man by the
name of Wm. Hale, a distance relative of our uncle Isaac Hale, came to Isaac
Hale, and said that he had been informed by a woman named Odle, who claimed to
possess the power of seeing underground, (such persons were then commonly called
peepers) that there was a great treasure concealed in the hill north-east from
his (Isaac Hale's) house. By her directions, Wm. Hale commenced digging, but
being too lazy and too poor to hire, he obtained a partner by the name of Oliver
Harper of [New] York state who had the means to hire help. (14)
According to the Hale family operations were suspended for a period after nothing was found. Then William Hale, "heard of the peeper Joseph Smith, Jr., wrote to him, and soon visited him. Smith convinced the man that he had the gift and the ability to see under ground and find hidden treasures. Hale "found Smith's representations were so flattering that Smith was either hired or became a partner with Wm. Hale, Oliver Harper, and a man by the name of [Josiah] Stowell." (15)
Another man named R.C. Doud, who was hired by Harper to be a day laborer at the Harmony, Pennsylvania site, stated that "Harper told him that Joseph Smith had pointed out the location Harper was digging as well as a treasure site on another man's property." (16) In Doud's recollection of the dig, the year was off, but not the fact that Smith was involved in the treasurer-seeking venture.
Joseph Smith convinced Harper and Hale that he had a "peep stone" which had shown him the location of a lost silver mine which the Spaniards "were reported to have worked" on a hill along the Susquehanna River, in Harmony Pennsylvania. Along with Smith, a man named Samuel Lawrence who was also said to be a "stone scryer", convinced the gullible men that Spanish treasure had been buried on their properties. Anxious to lay claim to "a ton of silver bars left by wearied Spaniards as they trudged up the Susquehanna ", the investors hired Joseph Smith to find the treasure. Three "eye witnesses" told of watching Smith lead these treasure diggers to the location near the Susquehanna River.(17)
According to the Hale family operations were suspended for a period after nothing was found. Then William Hale, "heard of the peeper Joseph Smith, Jr., wrote to him, and soon visited him. Smith convinced the man that he had the gift and the ability to see under ground and find hidden treasures. Hale "found Smith's representations were so flattering that Smith was either hired or became a partner with Wm. Hale, Oliver Harper, and a man by the name of [Josiah] Stowell." (15)
Another man named R.C. Doud, who was hired by Harper to be a day laborer at the Harmony, Pennsylvania site, stated that "Harper told him that Joseph Smith had pointed out the location Harper was digging as well as a treasure site on another man's property." (16) In Doud's recollection of the dig, the year was off, but not the fact that Smith was involved in the treasurer-seeking venture.
Joseph Smith convinced Harper and Hale that he had a "peep stone" which had shown him the location of a lost silver mine which the Spaniards "were reported to have worked" on a hill along the Susquehanna River, in Harmony Pennsylvania. Along with Smith, a man named Samuel Lawrence who was also said to be a "stone scryer", convinced the gullible men that Spanish treasure had been buried on their properties. Anxious to lay claim to "a ton of silver bars left by wearied Spaniards as they trudged up the Susquehanna ", the investors hired Joseph Smith to find the treasure. Three "eye witnesses" told of watching Smith lead these treasure diggers to the location near the Susquehanna River.(17)
Smith directed the men where to dig however without success. However the eighteen year old Smith managed to convince the treasure seekers, after the third hole had been dug "fifteen out of the necessary twenty feet", that "the treasure once more jumped to the other side of the big hole."
Sensing the frustration of the men, and fearing a violent confrontation, the teenager received a vision wherein he saw that "the blood of a black sheep must be shed and sprinkled around the diggings." (18) This was the first known use of Smith's magical blood sacrifice beliefs. It is very likely that the invention of this immediate solution, to explain the failure to produce results in Harmony, Pennsylvania during his money-digging career, became the basis for the Blood Atonement theology as espoused later in his career as a prophet of God.
Excited by Joseph Smith's good news, one of the men was sent to secure a black sheep but was unable to find one. The man returned disappointed and the investors were ready to disband when Joseph Smith then declared that a black dog "might do as well, in place of the sheep". One of the men's dogs was killed and the blood of the sacrificed canine was then sprinkled on the ground in a circle to appease the supposed evil spirit that was guarding the treasure. The animal sacrifice satisfied the superstition of the men and Smith was able to convince them that "the silver never went far away," after that, but was just out of reach. Eventually the men realized that the treasure was unobtainable and they began to doubt Smith's claim of mystical powers. Smith reasoned with them that evidently the dog sacrifice was not enough to appease the enigmatical "spirit guardian" and told the men "that it was of no use to dig unless one of their number was made a sacrifice."(19)
This admission stunned the group and none of the financial investors "responded to his call, and thus the magnificent scheme was abandoned." Smith, who had received a sum of money for his mystic abilities, did not want to leave his investors without any hope of realizing the treasure, so he assured them that if "one of the company should die…the enchantment could be broken." (20)
Later that same year, Jason Treadwell murdered the original investor who furnished Joseph Smith with money, Oliver Harper, in May of 1824. (21) Treadwell was tried and executed for the murder of Harper on January 13, 1825. (22)
When news of the execution of Treadwell reached Joseph Smith in Bainbridge, New York, he told the remaining investors that he "thought this might answer for a sacrifice" which rallied the money diggers, "but the charm remained stubborn and would not reveal the silver" (23) Out of fear of litigation more than that of remorse, Joseph Smith made an agreement with the widow of Oliver Harper to return a share of the money he had received from this money digging venture.(24)
Less then a
week after the execution of Treadwell, Joseph Smith married Emma Hale against
her father's wishes in Bainbridge, New York. Isaac Hale was Smith's landlord
and he believed the young man was a scalawag and scoundrel. The choice of Smith's
youthful affection, Emma Hale, may have been Joseph Smith's first love but
unfortunately for her, certainly not his last.
Returning to New York with Joseph Smith and his new bride was Deacon Josiah Stowell, a well to do gentleman farmer, and business partner in the Harmony, Pennsylvania failed venture. Undaunted at the failure to find the Susquehanna Spanish treasure, Stowell paid the young "peeper" a considerably amount of money to locate a treasure said to be hidden on his farm. As in the case in Pennsylvania, when the spirit guarding the treasure would not release it the mortals, "Smith was called on to devise a way to obtain the prize." Joseph Smith told Deacon Stowell that a sacrificial lamb was needed to appease the guardian spirit.
"Mr. Stowell went to his flock and selected a fine vigorous lamb, and resolved to sacrifice it to the demon spirit who guarded the coveted treasure."(25) Smith and Stowell came back to the spot of the hidden treasure at night with "Smith, with a lantern in one hand to dispel “the midnight darkness." After the lamb was slain, Smith took the blood and in a circular motion sprinkled "the flowing blood from the lamb upon the ground, as a propitiation to the spirit that thwarted them" (26) Stowell then was told to drop to his knees and offer a prayer so that the treasure would be revealed to him. When no treasure materialized, even after the slaughter of a sheep, the deacon realized that he had been bamboozled.
Returning to New York with Joseph Smith and his new bride was Deacon Josiah Stowell, a well to do gentleman farmer, and business partner in the Harmony, Pennsylvania failed venture. Undaunted at the failure to find the Susquehanna Spanish treasure, Stowell paid the young "peeper" a considerably amount of money to locate a treasure said to be hidden on his farm. As in the case in Pennsylvania, when the spirit guarding the treasure would not release it the mortals, "Smith was called on to devise a way to obtain the prize." Joseph Smith told Deacon Stowell that a sacrificial lamb was needed to appease the guardian spirit.
"Mr. Stowell went to his flock and selected a fine vigorous lamb, and resolved to sacrifice it to the demon spirit who guarded the coveted treasure."(25) Smith and Stowell came back to the spot of the hidden treasure at night with "Smith, with a lantern in one hand to dispel “the midnight darkness." After the lamb was slain, Smith took the blood and in a circular motion sprinkled "the flowing blood from the lamb upon the ground, as a propitiation to the spirit that thwarted them" (26) Stowell then was told to drop to his knees and offer a prayer so that the treasure would be revealed to him. When no treasure materialized, even after the slaughter of a sheep, the deacon realized that he had been bamboozled.
Deacon
Stowell went to the circuit court and filed a lawsuit against Smith claiming
that Smith had defrauded him with the promise of finding hidden treasures by
means of magical powers and charms. Joseph Smith Jr. was arrested on the charge.
On 20 March
1826 the stone peeping twenty year old was on trial at Bainbridge, New York for
taking money from Deacon Stowell with promises of securing a buried treasure. The court case was called
"Joseph Smith-The Glass Looker," (27) with Judge Albert Neely
presiding over the trial. At the trial it was testified that after Joseph Smith
failed to find the treasure at first, he claimed that an evil spirit was
protecting it and called for a blood sacrifice to appease the demon. (28)
A cousin of the wife of Joseph Smith also confirmed that the young Joseph Smith used blood sacrifices to appease perceived guardian spirits. Hiel Lewis, of Pennsylvania, substantiated that Smith used blood in a ritualistic manner. Lewis asserted that Joseph Smith 'translated the book of Mormon by means of the same peep stone, and under the same inspiration that directed his enchantments, and dog sacrifices; it was all by the same spirit'(29)
While not mentioned in official biographies of Smith, the fact that he had sacrificed animals in efforts to find buried treasure was fairly common knowledge in the Palmyra area of New York. It was even known by early converts to the LDS Church, Emily M. Austin, Newel Knight's sister-in-law. Austin stated that Joseph Smith believed in animal sacrifices to ward of evil saying: "… in the time of their digging for money and not finding it attainable, Joseph Smith told them there was a charm on the pots of money, and if some animal was killed and the blood sprinkled around the place, then they could get it. So they killed a dog and tried this method of obtaining the precious metal…Alas! How vivid was the expectation when the blood of poor Tray was used to take off the charm, and after all to find their mistake … and now they were obliged to give up in despair" (30)
Long time resident of Palmyra, Pomeroy Tucker, wrote his own account of Smith's use of sacrificial animals to obtain treasure. Tucker felt that it was mainly a ruse so that the Smith family could obtain fresh meat. "A single instance of Smith's style of conducting these money-diggings will suffice for the whole series, and also serve to illustrate his low cunning and show the strange infatuation of the persons who yielded to his unprincipled designs. Assuming his accustomed air of mystery on one of these occasions, and pretending to see his miraculous stone exactly where the sought for chest of money had lodged in its subterranean transits, Smith gave out the revelation that a "black sheep" would be required as a sacrificial offering upon the enchanted ground before entering upon the work of exhumation. He knew that his kind hearted neighbor, William Stafford,who was listener to his plausible story, a respectable farmer in comfortable worldly circumstances, possessed a fine black wether, intended for division between his family use and the village market; and Smith knew, moreover, that fresh meat was a rarity in his father's home, where he lived. The scheme succeeded completely. It was arranged that Mr. Stafford should invest the wether as his stock in the speculation, the avails of which were to be equitably shared among the company engaged in it. At the approach of the appointed hour at night, the digging fraternity, with lanterns and the fattened sheep for the sacrifice, were conducted by Smith to the place where the treasure was to be obtained. There, Smith described a circle upon the ground around the buried chest, where the blood of the animal was to be shed as the necessary condition of his power to secure the glittering gold. As usual not a word was to be spoken during the ceremony nor until after the prize was brought forth. All things being thus in readiness, the throat of the sheep was cut by one of the party, according to previous instructions, the poor animal made to pour out its own blood around the circle, and the excavation entered upon in a vigorous and solemn manner. In this case the digging was continued about three hours, when the "devil" again frustrated the plan exactly in the same way as on the repeated trials before! In the meantime, the elder Smith, aided by one of the junior sons, had withdrawn the sacrificial carcass and reduced its flesh to mutton for his family use." (31)
While no doubt the Smith family may have used the meat of sacrificial animals such as sheep this explanation does not enlighten why the need to use animals such as dogs. It appears that the color black was the common factor of which animal was used and not solely whether the meat could be dressed for food.
Seven months after his trial and conviction, Joseph Smith Jr., stated that the same spirit who visited him in 1823, Moroni, came again to him on September 22, 1826. At this time he was told again to retrieve a golden treasure in the hill the angel called Cumorah.(32) The angel explained to Smith that in this hill rested a golden book, which contained an account of the settlement of America, by Hebraic tribes, six hundred years before the birth of Christ. The book would reveal among other things that American Indians were the descendants of the Lost Tribes of Israel and that Jesus Christ had visited them after the resurrection.
Joseph Smith again was obedient to the spirit's wishes and went to the hill where he witnessed "a great concourse of devils struggling with angels to prevent" (33) his obtaining the treasure. However this time Smith triumphed over the guardian demons and dug where the angel had instructed. There he found a box containing a book which was written on golden plates "the thickness of tin, bound together like a book, fastened at one side by three rings which run through the whole, forming a volume about six inches thick." The writing engraved on the plates was in "reformed Egyptian" characters and consisted of "the language of the Jews and the writing of the Egyptians," according to Smith.
Within the buried box, along with the plates were two stones, "transparent and clear as crystal". Fortunately for Smith, these peep stones were the very `Urim and Thummim" used by the ancient Israelite High Priests to see into the future. These "instruments of revelations" not only allowed Smith to translate the "reformed Egyptian" of the ancient Hebraic Indians into Jacobean and Shakespearean English, but also enabled Smith to see into the "distant past and future."
It is instructed in "traditional" Mormon history that Joseph Smith translated the text of the golden plates by looking at them. However the testimony of those who were closest to Joseph Smith state unequivocally that Joseph never used the plates while doing the translation, but rather he used his peep stone placed in his hat to translate the Book of Mormon.(34)
After obtaining the gold and jewels hidden in Cumorah, Joseph Smith left New York and moved back and forth between Pennsylvania and New York. He spent several years "translating" the golden book, and in 1829 Smith was ready for it to be published. With the help of his cousin Oliver Cowdery (35) and a neighbor Martin Harris, (36) the book went to press in 1829. (37)(38)
The "Book of Mormon" was first given to the world early in 1830, when Pomeroy Tucker, proprietor of a small newspaper in the county, published three thousand volumes, under contract. Smith, with the Book of Mormon in his possession to sell, organized a church in April of 1830 with himself and four other relatives and a friend as its first members.(39)
At the time of the publication of the Book of Mormon, a local newspaper, The Reflector, ridiculed the volume by printing a parody called the "Book of Pukei". The article also mentioned the use of animal sacrifices in Smith's previous career as a stone peeper. (40)
Smith's notoriety for publishing and selling the Book of Mormon may have prompted another lawsuit against him in June of 1830. It appears that he was in trouble with the law again for money digging and was summoned to appear at Colesville, New York before Judge Joel King Noble. Smith was tried for fraudulently suggesting that a "Chest of money," could be acquired by use of magic; but this time he was acquitted of "false charges". However in testimony given at the trial it was sworn that Smith had some men acquire a black dog and then offer it as "a sacrifice." The dog's blood was "Sprinkled," and a "prayer made at the time" but as in previous attempts at getting treasure, "no money (was) obtained". (41)
Joseph Smith later in his career, as a theologian, was accused by his critics as being a swindle artist, however Brigham Young who knew of the dubious career Smith pursued in his youth, excused it by saying: "That the Prophet was of mean birth, that he was wild, intemperate, even dishonest and tricky in his youth, is nothing against his mission. God can, and does make use of the vilest instruments. Joseph has brought forth a religion, which will save us if we abide by it. Bring anything against that if you can. I care not if he gamble, lie, swear, and run horses every day, for I embrace no man in my faith. The religion is all in all." (42)
Within six months of founding the Mormon Church, Smith managed to attract all of the theologians needed for the fledgling church to prosper. Powerful American theologians were converted such as Parley P. Pratt, his brother Orson Pratt and Sidney Rigdon, all either former preachers themselves and/or disciples of the Church of Christ restoration movement as espoused by Alexander Campbell. These men gave Smith the theological foundation on which he would build.
In January of 1831 the spirited Sidney Rigdon convinced Smith to leave New York and his troubles there. Rigdon persuaded him to move to Kirtland, Ohio where Rigdon's had organized a church of nearly thirty converts.
Smith revealed to his church that the Apostles, Peter, James, and John had conferred upon him the power to bind or destroy on earth and in heaven by bringing the Melchisedek, or Patriarchal Priesthood, back to earth. At the head of this Priesthood authority stood Joseph Smith; who then conferred it on his subordinates as in a military chain of command. Soon afterwards this momentous event, Joseph Smith had a revelation that the final gathering place of the Saints was to be in Missouri.
Smith set out in June 1831 with a few elders for Missouri, and in the middle of July, he reached Jackson County, Missouri. Here he received a revelation that declared Independence was the " Zion which should never be moved". Joseph Smith received yet another revelation on August 2nd, which "fixed the site of the Great Temple three hundred yards west of the Court House in Independence." The spot was ceremoniously dedicated by religious exercises to the amusement of the old settlers. The settlers were not so amused, however, when two days later another large party of Mormons arrived from Kirtland,Ohio.
A cousin of the wife of Joseph Smith also confirmed that the young Joseph Smith used blood sacrifices to appease perceived guardian spirits. Hiel Lewis, of Pennsylvania, substantiated that Smith used blood in a ritualistic manner. Lewis asserted that Joseph Smith 'translated the book of Mormon by means of the same peep stone, and under the same inspiration that directed his enchantments, and dog sacrifices; it was all by the same spirit'(29)
While not mentioned in official biographies of Smith, the fact that he had sacrificed animals in efforts to find buried treasure was fairly common knowledge in the Palmyra area of New York. It was even known by early converts to the LDS Church, Emily M. Austin, Newel Knight's sister-in-law. Austin stated that Joseph Smith believed in animal sacrifices to ward of evil saying: "… in the time of their digging for money and not finding it attainable, Joseph Smith told them there was a charm on the pots of money, and if some animal was killed and the blood sprinkled around the place, then they could get it. So they killed a dog and tried this method of obtaining the precious metal…Alas! How vivid was the expectation when the blood of poor Tray was used to take off the charm, and after all to find their mistake … and now they were obliged to give up in despair" (30)
Long time resident of Palmyra, Pomeroy Tucker, wrote his own account of Smith's use of sacrificial animals to obtain treasure. Tucker felt that it was mainly a ruse so that the Smith family could obtain fresh meat. "A single instance of Smith's style of conducting these money-diggings will suffice for the whole series, and also serve to illustrate his low cunning and show the strange infatuation of the persons who yielded to his unprincipled designs. Assuming his accustomed air of mystery on one of these occasions, and pretending to see his miraculous stone exactly where the sought for chest of money had lodged in its subterranean transits, Smith gave out the revelation that a "black sheep" would be required as a sacrificial offering upon the enchanted ground before entering upon the work of exhumation. He knew that his kind hearted neighbor, William Stafford,who was listener to his plausible story, a respectable farmer in comfortable worldly circumstances, possessed a fine black wether, intended for division between his family use and the village market; and Smith knew, moreover, that fresh meat was a rarity in his father's home, where he lived. The scheme succeeded completely. It was arranged that Mr. Stafford should invest the wether as his stock in the speculation, the avails of which were to be equitably shared among the company engaged in it. At the approach of the appointed hour at night, the digging fraternity, with lanterns and the fattened sheep for the sacrifice, were conducted by Smith to the place where the treasure was to be obtained. There, Smith described a circle upon the ground around the buried chest, where the blood of the animal was to be shed as the necessary condition of his power to secure the glittering gold. As usual not a word was to be spoken during the ceremony nor until after the prize was brought forth. All things being thus in readiness, the throat of the sheep was cut by one of the party, according to previous instructions, the poor animal made to pour out its own blood around the circle, and the excavation entered upon in a vigorous and solemn manner. In this case the digging was continued about three hours, when the "devil" again frustrated the plan exactly in the same way as on the repeated trials before! In the meantime, the elder Smith, aided by one of the junior sons, had withdrawn the sacrificial carcass and reduced its flesh to mutton for his family use." (31)
While no doubt the Smith family may have used the meat of sacrificial animals such as sheep this explanation does not enlighten why the need to use animals such as dogs. It appears that the color black was the common factor of which animal was used and not solely whether the meat could be dressed for food.
Seven months after his trial and conviction, Joseph Smith Jr., stated that the same spirit who visited him in 1823, Moroni, came again to him on September 22, 1826. At this time he was told again to retrieve a golden treasure in the hill the angel called Cumorah.(32) The angel explained to Smith that in this hill rested a golden book, which contained an account of the settlement of America, by Hebraic tribes, six hundred years before the birth of Christ. The book would reveal among other things that American Indians were the descendants of the Lost Tribes of Israel and that Jesus Christ had visited them after the resurrection.
Joseph Smith again was obedient to the spirit's wishes and went to the hill where he witnessed "a great concourse of devils struggling with angels to prevent" (33) his obtaining the treasure. However this time Smith triumphed over the guardian demons and dug where the angel had instructed. There he found a box containing a book which was written on golden plates "the thickness of tin, bound together like a book, fastened at one side by three rings which run through the whole, forming a volume about six inches thick." The writing engraved on the plates was in "reformed Egyptian" characters and consisted of "the language of the Jews and the writing of the Egyptians," according to Smith.
Within the buried box, along with the plates were two stones, "transparent and clear as crystal". Fortunately for Smith, these peep stones were the very `Urim and Thummim" used by the ancient Israelite High Priests to see into the future. These "instruments of revelations" not only allowed Smith to translate the "reformed Egyptian" of the ancient Hebraic Indians into Jacobean and Shakespearean English, but also enabled Smith to see into the "distant past and future."
It is instructed in "traditional" Mormon history that Joseph Smith translated the text of the golden plates by looking at them. However the testimony of those who were closest to Joseph Smith state unequivocally that Joseph never used the plates while doing the translation, but rather he used his peep stone placed in his hat to translate the Book of Mormon.(34)
After obtaining the gold and jewels hidden in Cumorah, Joseph Smith left New York and moved back and forth between Pennsylvania and New York. He spent several years "translating" the golden book, and in 1829 Smith was ready for it to be published. With the help of his cousin Oliver Cowdery (35) and a neighbor Martin Harris, (36) the book went to press in 1829. (37)(38)
The "Book of Mormon" was first given to the world early in 1830, when Pomeroy Tucker, proprietor of a small newspaper in the county, published three thousand volumes, under contract. Smith, with the Book of Mormon in his possession to sell, organized a church in April of 1830 with himself and four other relatives and a friend as its first members.(39)
At the time of the publication of the Book of Mormon, a local newspaper, The Reflector, ridiculed the volume by printing a parody called the "Book of Pukei". The article also mentioned the use of animal sacrifices in Smith's previous career as a stone peeper. (40)
Smith's notoriety for publishing and selling the Book of Mormon may have prompted another lawsuit against him in June of 1830. It appears that he was in trouble with the law again for money digging and was summoned to appear at Colesville, New York before Judge Joel King Noble. Smith was tried for fraudulently suggesting that a "Chest of money," could be acquired by use of magic; but this time he was acquitted of "false charges". However in testimony given at the trial it was sworn that Smith had some men acquire a black dog and then offer it as "a sacrifice." The dog's blood was "Sprinkled," and a "prayer made at the time" but as in previous attempts at getting treasure, "no money (was) obtained". (41)
Joseph Smith later in his career, as a theologian, was accused by his critics as being a swindle artist, however Brigham Young who knew of the dubious career Smith pursued in his youth, excused it by saying: "That the Prophet was of mean birth, that he was wild, intemperate, even dishonest and tricky in his youth, is nothing against his mission. God can, and does make use of the vilest instruments. Joseph has brought forth a religion, which will save us if we abide by it. Bring anything against that if you can. I care not if he gamble, lie, swear, and run horses every day, for I embrace no man in my faith. The religion is all in all." (42)
Within six months of founding the Mormon Church, Smith managed to attract all of the theologians needed for the fledgling church to prosper. Powerful American theologians were converted such as Parley P. Pratt, his brother Orson Pratt and Sidney Rigdon, all either former preachers themselves and/or disciples of the Church of Christ restoration movement as espoused by Alexander Campbell. These men gave Smith the theological foundation on which he would build.
In January of 1831 the spirited Sidney Rigdon convinced Smith to leave New York and his troubles there. Rigdon persuaded him to move to Kirtland, Ohio where Rigdon's had organized a church of nearly thirty converts.
Smith revealed to his church that the Apostles, Peter, James, and John had conferred upon him the power to bind or destroy on earth and in heaven by bringing the Melchisedek, or Patriarchal Priesthood, back to earth. At the head of this Priesthood authority stood Joseph Smith; who then conferred it on his subordinates as in a military chain of command. Soon afterwards this momentous event, Joseph Smith had a revelation that the final gathering place of the Saints was to be in Missouri.
Smith set out in June 1831 with a few elders for Missouri, and in the middle of July, he reached Jackson County, Missouri. Here he received a revelation that declared Independence was the " Zion which should never be moved". Joseph Smith received yet another revelation on August 2nd, which "fixed the site of the Great Temple three hundred yards west of the Court House in Independence." The spot was ceremoniously dedicated by religious exercises to the amusement of the old settlers. The settlers were not so amused, however, when two days later another large party of Mormons arrived from Kirtland,Ohio.
Under the
direction of Joseph Smith "the Prophet", the whole land was
"solemnly dedicated to the Lord and His Saints," and immediately the
hand full of Saints in Missouri began to establish them selves near the village
of Independence, Missouri.
Before leaving Missouri to return to Kirtland, Ohio, Joseph Smith held a "General Conference" for his church in the "land of Zion, and another revelation assured the Saints, that the whole land should be theirs, "by Purchase or by blood." After this blood revelation,Joseph Smith, left behind a small but strong colony of devoted Saints secure in the knowledge of the immediate advent of God to safeguard the Saint's inheritance.
Smith returned to Kirtland the latter part of August, and established a mill, store, and bank that would later be the ruin of his Kirtland headquarters. Smith, using the prestige of his calling, assured his followers that God would not allow his Saints to be injured. However the bank was in fact a "wild cat" bank, "that is, it had no charter,and deposited no State bonds for security; but rested solely on the individual credit of the proprietors."
Before leaving Missouri to return to Kirtland, Ohio, Joseph Smith held a "General Conference" for his church in the "land of Zion, and another revelation assured the Saints, that the whole land should be theirs, "by Purchase or by blood." After this blood revelation,Joseph Smith, left behind a small but strong colony of devoted Saints secure in the knowledge of the immediate advent of God to safeguard the Saint's inheritance.
Smith returned to Kirtland the latter part of August, and established a mill, store, and bank that would later be the ruin of his Kirtland headquarters. Smith, using the prestige of his calling, assured his followers that God would not allow his Saints to be injured. However the bank was in fact a "wild cat" bank, "that is, it had no charter,and deposited no State bonds for security; but rested solely on the individual credit of the proprietors."
As wealthy
men joined the new church, they were encouraged as a matter of faith, to
deposit their funds in the non-chartered bank. In 1831, Joseph Smith was made President
of the bank and Sidney Rigdon was its Cashier. During the next six months, Joseph Smith and his elders
traveled and preached in making many converts who were directed to
"gather" either at Kirtland, or in Missouri for the building of Zion.
Times were good for the new prophet until the spring of 1832.
According to Mormon historian Michael Quinn, Smith's vision of the Kingdom of God included "a decidedly militaristic bent" but this development did not seem to emerge until after the tarring and feathering of Joseph Smith and Sidney Rigdon on the night of Saturday, March 25th, 1832. This assault, no doubt, became the catalyst for leading to Smith to create a militant theology.
According to Mormon historian Michael Quinn, Smith's vision of the Kingdom of God included "a decidedly militaristic bent" but this development did not seem to emerge until after the tarring and feathering of Joseph Smith and Sidney Rigdon on the night of Saturday, March 25th, 1832. This assault, no doubt, became the catalyst for leading to Smith to create a militant theology.
The violation
happened when Smith and his wife were living at the house of a farmer in Hiram,
Ohio. Smith was accused of having propositioned a young girl named Nancy
Johnson. Her brothers, their friends and Symonds Rider, a recent apostate, took
offense and broke into the homes of Joseph Smith and Sidney Rigdon to meet out
frontier justice and to call Smith to account for his effrontery.(43)
"While Smith was sleeping, his wife heard a tapping on the window, but gave it no attention. The mob, believing that all within were asleep, then burst in the door, seized Smith as he lay partly dressed on a trundle bed, and rushed him out of doors, his wife crying `murder…Smith struggled as best he could, but they carried him around the house, choking him until he became unconscious. Some thirty yards from the house he saw Rigdon, `stretched out on the ground, whither they had dragged him by the heels.' When they had carried Smith some thirty yards farther, some of the mob meantime asking, "Ain't ye going to kill him?" a council was held and some one asked, "Simmons, [Symonds] where's the tarbucket?" Joseph Smith was then stripped naked, nearly castrated, and hot tar applied to his body. A tar bucket and “tarpaddle" was forced into Smith's mouth to try to force a bottle of poison between his teeth.
"While Smith was sleeping, his wife heard a tapping on the window, but gave it no attention. The mob, believing that all within were asleep, then burst in the door, seized Smith as he lay partly dressed on a trundle bed, and rushed him out of doors, his wife crying `murder…Smith struggled as best he could, but they carried him around the house, choking him until he became unconscious. Some thirty yards from the house he saw Rigdon, `stretched out on the ground, whither they had dragged him by the heels.' When they had carried Smith some thirty yards farther, some of the mob meantime asking, "Ain't ye going to kill him?" a council was held and some one asked, "Simmons, [Symonds] where's the tarbucket?" Joseph Smith was then stripped naked, nearly castrated, and hot tar applied to his body. A tar bucket and “tarpaddle" was forced into Smith's mouth to try to force a bottle of poison between his teeth.
Smith told
of the incident saying: “I pulled the tar away from my lips, etc., so that I
could breathe more freely, and after a while I began to recover, and raised
myself up, when I saw two lights. I made my way
toward one of them, and found it was father Johnson's. When I had come to the
door I was naked, and the tar made me look as though I had been covered with blood;
and when my wife saw me she thought I was all smashed to pieces, and fainted.
During the affray abroad, the sisters of the neighborhood collected at my room.
I called for a blanket; they threw me one and shut the door; I wrapped it
around me and went in.... My friends spent the night in scraping and
removing the tar and washing and cleansing my body, so that by morning I was
ready to be clothed again.... (44)
An innocent
casualty of the mob attack was Joseph Smith's adopted child who died from
exposure to the cold as the house was being ransacked.
The Ohio vigilantes claimed that the attack on Smith and Rigdon was justified and prompted by the inappropriate behavior of Smith with Nancy Johnson and also there was "a strong sentiment that the pair were attempting to establish Communism," among the people and that the Mormons were counterfeiters. (45)
The Ohio vigilantes claimed that the attack on Smith and Rigdon was justified and prompted by the inappropriate behavior of Smith with Nancy Johnson and also there was "a strong sentiment that the pair were attempting to establish Communism," among the people and that the Mormons were counterfeiters. (45)
Smith and
Rigdon were also accused of promoting "dishonorable dealing," with
the Gentile communities of Ohio, by cheating and swindling their non-Mormon
neighbors. Smith and Rigdon of course maintained that they were persecuted
"for the truth's sake," of their religion and were seen by their
disciples as victims of religious persecution. Regardless of the reasons, the
attack on the heads of the infant church was viewed as "the beginning of persecutions,"
and Smith never forgot nor forgave this ultimate humiliation. (46) (47)
The physical assault on Joseph Smith changed him forever and it made Sidney Rigdon, an already unstable individual, almost insane. Joseph Smith, who never had an inclination for Christian pacifism, began to invent ways of legitimizing a Christian militarism within his church to prevent such an attack from ever happening again.
Governor Thomas Ford of Illinois wrote of the Mormon penchant for militancy saying that while no one disputed the Mormons legal right to create a new religion, the cliquishness and militarism of the Mormons brought much of their misfortune with their neighbors upon themselves. "All history bears testimony that innovations upon religion have always been attended by a hostility in the public mind which sometimes have produced the most desolating wars; always more or lessof persecution. Even the innocent Quakers, the unoffending Shakers, and the quiet and orderly Methodists in their origin, and until the world got used to them, had enough of persecution to encounter. But if either of these sects had congregated together in one city where the world could never get to know them; could never ascertain by personal acquaintance the truth or falsity of many reports which are always circulated to the prejudice of such innovators; and moreover, if they had armed themselves and organized into a military legion… and had been guilty of highhanded proceedings …the public animosity and their persecutions must have greatly increased in rancor and severity." (48)
From 1832 forward, Joseph Smith began to aggressively preach that the Saints were as the armies of the Israelites of old, surrounded by the heathen Gentiles. Smith began then to receive revelations of a vengeful God who would smite His enemies and reward the Saints with the treasures of the infidels. Smith's increasingly militaristic views created within Mormonism the theological basis for what no other American Church had before nor since; its own standing army.
The physical assault on Joseph Smith changed him forever and it made Sidney Rigdon, an already unstable individual, almost insane. Joseph Smith, who never had an inclination for Christian pacifism, began to invent ways of legitimizing a Christian militarism within his church to prevent such an attack from ever happening again.
Governor Thomas Ford of Illinois wrote of the Mormon penchant for militancy saying that while no one disputed the Mormons legal right to create a new religion, the cliquishness and militarism of the Mormons brought much of their misfortune with their neighbors upon themselves. "All history bears testimony that innovations upon religion have always been attended by a hostility in the public mind which sometimes have produced the most desolating wars; always more or lessof persecution. Even the innocent Quakers, the unoffending Shakers, and the quiet and orderly Methodists in their origin, and until the world got used to them, had enough of persecution to encounter. But if either of these sects had congregated together in one city where the world could never get to know them; could never ascertain by personal acquaintance the truth or falsity of many reports which are always circulated to the prejudice of such innovators; and moreover, if they had armed themselves and organized into a military legion… and had been guilty of highhanded proceedings …the public animosity and their persecutions must have greatly increased in rancor and severity." (48)
From 1832 forward, Joseph Smith began to aggressively preach that the Saints were as the armies of the Israelites of old, surrounded by the heathen Gentiles. Smith began then to receive revelations of a vengeful God who would smite His enemies and reward the Saints with the treasures of the infidels. Smith's increasingly militaristic views created within Mormonism the theological basis for what no other American Church had before nor since; its own standing army.
The youthful
Smith was not prepared to wait for heavenly angels to establish his Kingdom of
God on earth, and for the judgment of the wicked to be confined to heaven. The
wicked were to be punished on earth and the Kingdom to be established by men;
therefore Smith would rely on earthly angels to do the will of the Lord. No
longer content to be "Moses the Law Giver", Smith now was also
"Joshua" the warrior prophet.
In 1834 Smith led a small invasion force of militant Saints to Missouri to reclaim property lost in Jackson County, taken by a mob of old settlers who drove the Saints from their county rather than be dictated to by a theocratic priesthood. Smith's visions of "Glory and Gore," were dashed however when cholera ended the attempt to redeem the inheritance of the Saints.
In 1834 Smith led a small invasion force of militant Saints to Missouri to reclaim property lost in Jackson County, taken by a mob of old settlers who drove the Saints from their county rather than be dictated to by a theocratic priesthood. Smith's visions of "Glory and Gore," were dashed however when cholera ended the attempt to redeem the inheritance of the Saints.
However the
military pomp and prestige had a decided appeal to the Warrior/Prophet and
towards the end of his life he had himself appointed a General of a
paramilitary organization known as the Nauvoo Legion. (49) Smith was able to persuade
his followers that, even though he had no formal training or military commissions, as the Prophet of God,
he would be able to defeat all their enemies.
Modern Mormon apologists claimed that Joseph Smith was "perhaps the most Christ-like man to live upon the earth since Jesus himself," (50) however that was not the image Smith wanted portrayed for him self. He stated in his own autobiography: "I am not so much a 'Christian' as many suppose I am. When a man undertakes to ride me for a horse, I feel disposed to kick up and throw him off, and ride him." (51)
Modern Mormon apologists claimed that Joseph Smith was "perhaps the most Christ-like man to live upon the earth since Jesus himself," (50) however that was not the image Smith wanted portrayed for him self. He stated in his own autobiography: "I am not so much a 'Christian' as many suppose I am. When a man undertakes to ride me for a horse, I feel disposed to kick up and throw him off, and ride him." (51)
Smith's
disposition for violence is found in both Mormon and non-Mormon sources.
Benjamin Johnson, a person acquaintance of Smith wrote: "And yet, although
so social and even convivial at times, he would allow no arrogance or undue
liberties. Criticisms, even by his associates, were rarely acceptable.
Contradictions would arouse in him the lion at once. By no one of his fellows
would he be superseded.... one or another of his associates were more than
once, for their impudence, helped from the congregation by his foot.... He soundly thrashed his brother William... While
with him in such fraternal, social and sometimes convivial moods, we could not
then so fully realize the greatness and majesty of his calling." (52)
The fact that Smith liked to show his physical prowess by wrestling is a well documented fact. Howard Coray, (53) became a Mormon covert after Joseph Smith had broken his leg after throwing him to the ground in one such wrestling match. Smith, feeling contrite for hurting the young man, gave the youth a priesthood blessing to which Coray attributed the miraculous healing of his leg. Coray believed that this was proof of Joseph Smith's divine calling, and died a
faithful Saint in Utah.
Thomas Ford, governor of Illinois and a contemporary of Joseph Smith wrote of Smith: It must not be supposed that the pretended Prophet practiced the tricks of a common impostor; that he was a dark and gloomy person, with a long beard, a grave and severe aspect, and a reserved and saintly carriage of his person; on the contrary, he was full of levity, even to boyish romping; dressed like a dandy, and at times drank like a sailor and swore like a pirate. He could, as occasion required, be exceedingly meek in his deportment; and then again rough and boisterous as a highway robber; being always able to satisfy his followers of the propriety of his conduct. He always quailed before power, and was arrogant to weakness. At times he could put on the air of a penitent, as if feeling the deepest humiliation for his sins, and suffering unutterable anguish, and indulging in the most gloomy forebodings of eternal woe. At such times he would call for the prayers of the brethren in his behalf, with a wild and fearful energy and earnestness. He was full six feet high, strongly built, and uncommonly well muscled. No doubt he was as much indebted for his influence over an ignorant people, to the superiority of his physical vigor, as to his greater cunning and intellect. (54)
At various times during his career as a prophet, Joseph Smith was said to have choked people, kicked them out of houses and churches, knocked them in the head, boxed their ears, and tore their clothing. There are claims by eyewitnesses that even during the last minutes of his life, Smith shot and killed at least two of his assailants at Carthage Jail, where he was being held on a charge of treason. (55)
After Joseph Smith was lynched in 1844, he left his church in a leadership crisis. For all his "prophetic attributes", including allegedly foreseeing his own death, Smith did not have the foresight to create a legal procedure to set a peaceful succession into motion. He had never formally designated a successor to the Mormon throne he had created, although at various time and occasions Smith named his brother Hyrum Smith, his son Joseph Smith III, and even his unborn child as his designated legitimate heirs to the kingdom. (56) Never at anytime did he set Brigham Young or any other non-member of the Smith family "apart" to assume the executive functions of his church. Clearly he had fully intended that members of the Smith family would inherit the Kingdom.
Much of the criticism of Joseph Smith involves his teaching his adherents that he was commissioned by God to establish an earthy kingdom, in preparation for the second coming of Jesus Christ; therefore he often behaved as if he was above civil laws. Smith taught the Saints, that as God's emissary; he had been anointed to serve as the king of God's earthly kingdom. Smith supported his claim to kingship with a comparison of Mormonism to the "stone", prophesied in the Book of Daniel that would smash all other earthly kingdoms to pieces. Smith dreamed of world domination with himself, his family and his heirs as kings and princes in the kingdom of God.
The fact that Smith liked to show his physical prowess by wrestling is a well documented fact. Howard Coray, (53) became a Mormon covert after Joseph Smith had broken his leg after throwing him to the ground in one such wrestling match. Smith, feeling contrite for hurting the young man, gave the youth a priesthood blessing to which Coray attributed the miraculous healing of his leg. Coray believed that this was proof of Joseph Smith's divine calling, and died a
faithful Saint in Utah.
Thomas Ford, governor of Illinois and a contemporary of Joseph Smith wrote of Smith: It must not be supposed that the pretended Prophet practiced the tricks of a common impostor; that he was a dark and gloomy person, with a long beard, a grave and severe aspect, and a reserved and saintly carriage of his person; on the contrary, he was full of levity, even to boyish romping; dressed like a dandy, and at times drank like a sailor and swore like a pirate. He could, as occasion required, be exceedingly meek in his deportment; and then again rough and boisterous as a highway robber; being always able to satisfy his followers of the propriety of his conduct. He always quailed before power, and was arrogant to weakness. At times he could put on the air of a penitent, as if feeling the deepest humiliation for his sins, and suffering unutterable anguish, and indulging in the most gloomy forebodings of eternal woe. At such times he would call for the prayers of the brethren in his behalf, with a wild and fearful energy and earnestness. He was full six feet high, strongly built, and uncommonly well muscled. No doubt he was as much indebted for his influence over an ignorant people, to the superiority of his physical vigor, as to his greater cunning and intellect. (54)
At various times during his career as a prophet, Joseph Smith was said to have choked people, kicked them out of houses and churches, knocked them in the head, boxed their ears, and tore their clothing. There are claims by eyewitnesses that even during the last minutes of his life, Smith shot and killed at least two of his assailants at Carthage Jail, where he was being held on a charge of treason. (55)
After Joseph Smith was lynched in 1844, he left his church in a leadership crisis. For all his "prophetic attributes", including allegedly foreseeing his own death, Smith did not have the foresight to create a legal procedure to set a peaceful succession into motion. He had never formally designated a successor to the Mormon throne he had created, although at various time and occasions Smith named his brother Hyrum Smith, his son Joseph Smith III, and even his unborn child as his designated legitimate heirs to the kingdom. (56) Never at anytime did he set Brigham Young or any other non-member of the Smith family "apart" to assume the executive functions of his church. Clearly he had fully intended that members of the Smith family would inherit the Kingdom.
Much of the criticism of Joseph Smith involves his teaching his adherents that he was commissioned by God to establish an earthy kingdom, in preparation for the second coming of Jesus Christ; therefore he often behaved as if he was above civil laws. Smith taught the Saints, that as God's emissary; he had been anointed to serve as the king of God's earthly kingdom. Smith supported his claim to kingship with a comparison of Mormonism to the "stone", prophesied in the Book of Daniel that would smash all other earthly kingdoms to pieces. Smith dreamed of world domination with himself, his family and his heirs as kings and princes in the kingdom of God.
After the death
of Smith, his legal widow and "Elect Lady", Emma Smith, (57) immediately proposed candidates to the
leadership of her husband's church, who could insure the continual physical and
financial welfare of her and her children. The brothers of Joseph Smith were
eliminated one by one from claiming the throne. Samuel Smith met with an untimely
death within weeks of his staking claim to the throne and William Smith, who
was considered morally bankrupt, therefore could not muster enough support for
his succession.
FOOTNOTES
1)Tiffany's Monthly. 1859, p.170
FOOTNOTES
1)Tiffany's Monthly. 1859, p.170
2)LDS
Journal of Discourses Vol. 7, p. 289
3)T. B. H. Stenhouse, The Rocky Mountain Saints. NYC. 1873 pg. 14
4)Francis w. Kirkham. A New Witness for Christ in America: The Book of Mormon
Vol. 2 pg. 384. Fayette Lapham's Statement
1870
5)D. Michael Quinn. Early Mormonism and the Magic World View. SLC. 1987 pg. 28 several generations of the Smith family had been influenced by the magic worldview before the 1800s. During the Salem witchcraft trials of 1692, Joseph Smith Sr.'s great grandfather, Samuel Smith of Boxford, Massachusetts accused Mary Easty of committing acts of witchcraft at Topsfield. Samuel Smith's father-in-law John Gould accused Sarah Wilds of witchcraft also. The two women were hanged on the basis of Joseph Smith's ancestor's testimonies.
6)Brigham H. Roberts. Comprehensive History of the Church of Jesus Christ of Latter-day Saints. Vol. 1:26-27 1930
7)Pomeroy Tucker. Origin, Rise and Progress of Mormonism. Palmyra NY 1867 PG 16
.
8)J.H. Beadle. Life In Utah: or the Mysteries and Crimes of Mormonism. Pg 21
8)J.H. Beadle. Life In Utah: or the Mysteries and Crimes of Mormonism. Pg 21
9)TBH Stenhouse, pg 14 footnote
10)TBH Stenhouse, pg. 15
11)Eber D. Howe. Mormonism Unveiled. Painesville, OH 1834, "Willard Chase. Affidavit, 11 Dec 1833".
12)Quinn Magic pp 42-43.
13)Beadle, pg. 22
15)Joseph Lewis and Heil Lewis. "Mormon History, A New Chapter, About to Be Published." Amboy Journal (30 April 1879)
16)Ibid.
17)Emily C. Blackman, History of Susquehanna County, 1873, pp580-881,528
18)Quinn. Magic pg 44
19)Emily C. Blackman, History of Susquehanna County, 1873, pg. 580
20)Ibid.
21)Ibid.
22)Ibid. Pg. 97
23)Ibid. pg. 325
24)Lippincott's Magazine, 1880, pp. 199-200
25)The Salt Lake Daily Tribune, Salt Lake City, April 23, 1880.
26)William D. Purple, "Joseph Smith the Originator of Mormonism: Historical Reminiscences of the town of Afton," Chenango Union, Norwich, NY, May 2, 1877, pg. 3
27)Ibid.
28)Wesley P.
Walters, "Joseph Smith's Bainbridge, N.Y., Court Trials" Westminster Theological Journal, 1974, part 2,
pg. 125
29)At this trial, Dr. William D. Purple, a respected Bainbridge physician and a personal friend of Justice Neely, took notes of the proceeding for the court. Some fifty years later, his recollections were printed in the Chenango Union, a New York newspaper.
30)D. Michael Quinn, Early Mormonism and the Magic World View. pg. 144.
31)Emily M Austin, Mormonism; or Life Among the Mormons, 1882
32)Pomeroy Tucker p. 32
33)In some of Smith's earliest versions, the spirit is referred to as Nephi but in official LDS versions his name was Moroni
34)Beadle, pg. 24
35)Richard Van Wagoner & Steve Walker, "Joseph Smith: 'The Gift of Seeing,'" in Dialogue: A Journal of Mormon Thought, Vol. 15:2, Summer 1982, p. 53)
36) According to Smith's account of events, he first met his 3rd cousin, Oliver Cowdery, on April 16th, 1829, and then convinced him of his divine mission of translating the Book of Mormon. Cowdery was at that time a sort of wandering schoolmaster, rather "noted as an elegant scribe" and he agreed to write what Joseph Smith dictated. (Oliver Cowdery: The Elusive Second Elder of the Restoration, Phillip R. Legg, p. 17), and Cowdery also shared what must be considered a magical, mystical mindset. D. Michael Quinn in his book, Early
Mormonism & the Magic World View, states, "Cowdery's use of a divining rod, however, does suggest that before 1829, he may have also had at least some knowledge of and experience with astrology and ceremonial folk magic" (p. 35). Brigham Young related a story from the life of Oliver Cowdery in which Cowdery claimed that he and Joseph Smith walked right into the Hill Cumorah with the gold plates of the Book of Mormon and put them back on a table. In this huge cave were piles of gold plates and a sword with writing on it (Journal of Discourses, Vol. 19, p. 38.). While this experience with a cave of gold plates sounds more like a vivid dream, it was referred to as the gift of "second sight," or "seeing with the eyes of understanding. According to Joseph Smith, Oliver Cowdery had already seen the gold plates in a vision before becoming Joseph's scribe (Dean C. Jessee, The Personal Writings of Joseph Smith, p. 8.). So impressive was Cowdery's skill that on the 15th of May 1829, John the Baptist appeared as a resurrected being, and ordained the cousins into the Aaronic Priesthood of the Hebrews. This was done in order that they would have the authority to baptize each other for the remission of sins. Later that year the translation of the Book of Mormon was completed with Cowdery's assistance in making most of the final copy. Cowdery was one of the original six members of the church when it was organized 6 April 1830 and continued to be an active Saint for many years, until he was excommunicated from the Church in Missouri, "for lying, counterfeiting and immorality." After being "cut off" Cowdery turned his attention to law and real estate in which his success was "only average". "It was a favorite practice with him when half drunk to preach a Mormon sermon. When visited by any of the Saints, or a stranger, he invariably asserted the truth of his "testimony;" but among his friends privately he admitted that it was "all a bottle of smoke." He led a rambling life for many years, and died a miserable drunkard in Richmond, Ray County, Missouri. His widow Elizabeth Whitmer afterward remarried and moved to Iowa, "not caring much about Mormonism." The Utah Brighamite faction of the Mormon Church maintained that prior to his death Oliver Cowdery mended his ways and asked to be re-baptized into the faith.
37)Martin Harris was a credulous farmer who
lived near the Smiths. "He had imbibed the notion, so common in the
religious excitement of that period, that "the last days were at
hand," and was easily lead to believe in Smith's story of having a
"golden bible." He supported Smith and his family while the
"translation" was being made until July of 1828. Harris' wife,
outraged over her husband giving Smith money for what she believed was
just another one of his schemes, demanded to see what Smith had written so far.
She then stole the hundred and eighteen pages of the manuscript. Smith distraught
believed that Mrs. Harris had intended to use the original manuscript to prove
that Smith was incapable of rewriting an exact copy. Fortunately the Lord knew
Mrs. Harris "was a conniving woman" and he had the ancient Indian
prophets make an abridgment just for the occasion. The ancient effort was wasted
however for Mrs. Harris was not cunning enough to imagine such a thing and had
simply thrown the pages into the fire. She had bitterly opposed her husband in
"his venture upon the new speculation," and hoped that destroying the
manuscript would put a stop to the work. She failed and Martin Harris then
mortgaged his farm for three thousand dollars, to pay for printing the first
edition of the book. Mrs. Harris "attempted, by legal proceedings, to prevent the disposal of
his farm; but, failing in that, finally separated from him." Harris joined
Smith's church but after financing the printing of the Book of Mormon, he was
of very little value to Smith. Martin Harris, said that "the Kirtland Bank
was a Swindle" and "about that time Harris began to lose confidence in Smith, as a man of truth, honor
and principle, yet he believed him to be a prophet of God." (Ten Years
Before The Mast, as cited in A New Witness For Christ In America, Vol. 2, p.
348) But he continued with the Mormons till his means were exhausted, and,
having quarreled with Smith, in Missouri, returned to his old residence in New
York. "He, late in life, was destitute and when a Mormon Elder by the name
of Stephenson fellowshipped him, Harris reconciled to the Utah Church and came
out west where he became a minor celebrity having had been a "Witness"."
38) Smith stung by the accusations of being a liar and a fraud was presented with three witnesses who were allowed in July 1829, the privilege of having the spiritual experience of seeing the golden treasure. The three were Oliver Cowdery, Smith's 3rd cousin, Martin Harris, Smith's financial benefactor, and a local farmer David Whitmer. The "Three Witnesses" wrote an affidavit to assure their neighbors that the former treasure hunter was not duping them. The certificate read: "We have seen the plates which contain the records; they were translated by the gift and power of God, for His voice hath declared it unto us, wherefore we know of a surety that the work is true; and we declare with words of soberness that an angel of God came down from heaven, and brought and laid before our eyes, that we beheld and saw the plates and the engravings thereon." The testimony of these three men "is prefixed to all printed copies of the "Book of Mormon,". Joseph dictates the part of the Book of Mormon that mentions three special witnesses while all three are there with him. They beg Joseph to ask God if maybe they aren't the ones. When he finally gives in, Joseph immediately gets a revelation that says, if they have faith, rely on God's word and have full purpose of heart, they will see not only the plates but numerous other wonderful things. So they go to the woods and first spend a prolonged time in prayer. Nothing happens. They pray more. Nothing happens. Martin Harris volunteers to leave the group because he senses the others think he was the reason nothing was happening. As soon as Harris leaves, the others see the angel and plates, though there is no mention of any of the other items that had been promised. According to Joseph Smith's history, Joseph then goes to find Harris, and while praying together, Harris cries out, "Tis enough, tis enough; mine eyes have beheld; mine eyes have beheld;" (Ibid, p. 55). Even in this there is a conflict of testimony, for according to Harris, "I never saw the gold plates, only in a visionary or entranced state. ...In about three days I went into the woods to pray that I might see the plates. While praying I passed into a state of entrancement, and in that state I saw the angel and the plates." (Anthony Metcalf, Ten Years Before the Mast, n.d., microfilm copy, p.70-71). Once again, in spite of the revelation that claimed they would see the plates as well as many other marvelous things, all they testified to seeing was an angel holding the plates. However, later in life, in an interview with Zenas Gurley, David Whitmer would testify that he saw "the Interpreters in the holy vision." When Harris was asked if he saw the plates with his naked eyes, he would later admit he only saw the plates with a spiritual eye. (Wilford C. Wood, Joseph Smith Begins His Work, Vol. 1, 1958, introduction. Martin Harris, before his experience as one of the three witnesses, told Joseph Smith, "Joseph, I know all about it. The Lord has showed me ten times more about it than you know." (Interview with Martin Harris in Tiffany's Monthly, 1859, p. 166)
39)According to their own testimonies, all three witnesses describe a mystical, visionary, almost dreamlike experience in which they claim they saw an angel with the gold plates. And, contrary to the LDS church's portrayal, David Whitmer is the only one who saw the plates for the first time that day in the woods, since Oliver and Martin had apparently already seen them in a vision before that day. According to his own testimony, Martin Harris didn't see the angel with plates until he was alone in the woods three days later. This does not appear to be the factual, unquestionably objective event the Mormon Church often portrays it to be. David Whitmer's testimony varied as to the objective versus the subjective nature of the experience, but he also spoke of the angel and gold plates in visionary terms. In 1885 Zenas Gurley interviewed him. Gurley asked if Whitmer knew that the plates were real metal. Whitmer said that he did not touch or handle them. He was then asked if the table they were on was literal wood or if the whole thing was a like a vision. Whitmer replied that the table had the appearance of literal wood as shown in the vision, in the glory of God (Zenas H Gurley, Jr., Interview with David Whitmer on January 14, 1885.). David Whitmer was a true believer in the original religious notions of Joseph Smith but after finding that Smith had altered "revelations" that were printed in the Book of Commandments", he became disaffected and along with Oliver Cowdery was banished from Far West, Missouri on the pain of death. After his excommunication he dropped out of the Mormon community, but stayed in Missouri when the Saints were banished from that state. Whitmer settled in Richmond, Missouri and became a successful stock dealer. "He was accounted by all the citizens of his neighborhood-a perfect gentleman. He generally refused to talk about Mormonism, but when hard pressed by interviewers insists that "an angel showed him the plates." Privately he informs his friends that his statement is true, but he means Mr. John Angell, a neighbor of the Smiths!"
40)Early in the spring of 1830, the "Book of Mormon" appeared, and on the memorable 6th of April following, the Mormon Church was organized near Manchester. Six members were baptized that day and ordained elders, viz.: Joseph Smith Sr., Joseph Smith, Jr., Hyrum Smith,Samuel Smith, Oliver Cowdery, and Joseph Knight, all but the last were related to the "original Smith family." On the 11th of April, Oliver Cowdery preached the first public discourse on the new faith, and the same month the "first miracle" was performed in Colesville, Broome Co., N.Y. On the first of June, the Church, which had meanwhile gained a few more Whitmers and some others, and held its "First Conference" at Fayette, in Seneca County, New York the same month Joseph Smith was twice arrested, "on false charges," tried and acquitted
41)Dogberry, pseud. (Abner Cole) "Book of Pukei," The Reflector, Palmyra, NY, June 12, 1830,
42)Letter of Justice Noble, dated March 8, 1842, photographically reproduced in Walters, "Joseph Smith's Bainbridge, N.Y., Court Trials," pg. 134
43)J.H. Beadle, pg. 23
44)D. Michael Quinn. The Mormon Hierarchy: Origins of Power. 1994 SLC pg. 618
45)William A. Linn, The Story of the Mormons, From the Date of their Origins to 1901 pg 34
46)Doctrine & Covenants, Section 42:30-39, 70-73:The Law of Consecration was a revelation received by Joseph Smith in 1831. It stipulated that all the property of the Saints should be held in common and distributed "that every man who has need may be amply supplied and receive according to his wants." Mormons were early communists as they attempted to practice the law of consecration in the 1830's, but this experiment was unsuccessful, in part because of the financial Panic of 1837.
47)Beadle, pg. 36
48)A man named Jamison, rumored to have been among the leaders of the mob that "inflicted the gross indignity" on Smith, was according to some sources the first victim of Mormon revenge. Three years later in late 1835, Jamison was waylaid and shot to death by a Mormon posse comprising of Sidney Rigdon, Oliver Cowdery, David Patten and Porter Rockwell on the orders of Smith: Source Achilles, Destroying Angels of Mormonism. 1878
49)Thomas Ford, History of Illinois. Pg 326
50)The Nauvoo Legion was in fact a private army for the Mormon Church.
51)John J. Stewart. Joseph Smith - The Mormon Prophet, p.1
52)Joseph Smith, History of the Church, vol. 5, page 335
53)Letter by Benjamin F. Johnson to Elder George S. Gibbs, 1903, as printed in The Testimony of Joseph Smith's Best Friend, pages 4-5)
54) Biographical Sketch of Howard Coray, Typescript, (1817-c.1840) Copy of holograph, LDS Church Archives Howard (1817-1900) and Mary Ettie Coray were children of Silas and Mary Stephens Coray of Luzerne County, Pa. On September 3, 1840, Coray was ordained an elder "under the hands of Joseph Smith, the Prophet" Coray sister Ettie Smith however apostatized and fled from Utah with her mother. She wrote a non-flattering account of Mormonism.
55)Thomas Ford. pg 355
56)Gerald and Sandra Tanners, Mormonism-Shadow or Reality? 1987. Actually Joseph Smith probably only wounded three men, John Wills, William Voras, and another unidentified men.
57)Joseph Smith had laid his hands on the head of his eldest son Joseph Smith III and ordained him a king and priest in his stead. However a short time before his death Smith changed his mind and stated that, "the man was not born who was to lead this people." To placate his wife Emma Smith, he then promised her an heir that -"should be born a son who would succeed in the Presidency after a season of disturbance." Fulfilling his father's prophecy a son, was born November 17th nearly eight months after the death of Smith. The child was named David Hyrum Smith and was born at the Mansion House in Nauvoo. This the "son of promise", whom thousands of the Mormons regarded as the predestined leader of Smith's church as an adult had a nervous breakdown and was confined for the rest of his life to a "sanitarium".
58)On the 18th of January 1827, Smith married Emma Hale, daughter of Isaac Hale, of South Bainbridge, Chenango Co., New York and, in 1830; she was, by special revelation, pronounced "Elect Lady and Daughter of God." She became thoroughly disgusted with her husband's revelations on polygamy while in Nauvoo, and expressed no particular regret at his death. Ettie Smith made an unsubstantiated claim that "Emma attempted to poison the Prophet and though she failed in that she soon found sympathy and support among the disaffected within the church. (Ettie Smith PG 34) On 27 December 1847 Emma Smith married Major Lewis C. Bidamon, three and a half years to the day that Joseph Smith was murdered. Emma Smith after marrying Bidemon, who was a Gentile, she joined the Methodist Church. Emma Smith hated Brigham Young as a usurper of her children's inheritance and refused to immigrate to Utah. Brigham Young was not fond of Smith's widow either. He said, "Emma Bidamon is a wicked, wicked, wicked woman and always was... Joseph (Joseph Smith III) is led by his mother and is now acting (under) the directions of Emma... I know more of Emma, Joseph, Alexander, and David than they know of them selves." Journal of Edmund C. Briggs, No. 2, 1863- 64, August 11, 1863, RLDS Archives, cited in Avery, From Mission to Madness, p 73. Emma Smith and her oldest son, Joseph Smith III, were initially extremely reluctant to associate themselves with the Reorganization of the Mormon Church that refuted much of the teachings of the Joseph Smith Jr. The Reorganization was well under way before either of them was associated with it. Brigham Young carried a great life-long animosity toward the Prophet's widow because of her opposition to polygamy and her refusal to acknowledge Young as the legitimate successor to her husband. She died a "rather popular land-lady" of the old Mansion House, at Nauvoo. Brigham Young said of Emma Smith regarding her refusal to accept her husbands philandering: "Emma took that revelation, supposing she had all there was; but Joseph had wisdom enough to take care of it, and he had handed the revelation to Bishop Whitney, and he wrote it all off. After Joseph had been to Bishop Whitney's he went home, and Emma began to tease for the revelation. Said she,' Joseph you promised me that revelation, and if you are a man of your word you will give it to me.' Joseph took it from his pocket and said- 'Take it.' She went to the fireplace and put it in, and put the candle under it and burnt it, and she thought that was the end of it, and she will be damned as sure as she is a living woman. Joseph used to say that he would have her hereafter, if he had to go to hell for her, and he will have to go to hell for her as sure as he ever gets her. (Journal of Discourses, Vol. 17, p. 159)
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