Manchester, Ontario County, New York, 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 Joe Smith to assist me. After digging about twenty feet below the surface of the earth, we discovered a singular-looking stone, which excited my curiosity. I brought it to the top of the well, and as we were examining it, Joseph laid it in the crown of his hat, and then put his face into the top of his hat. It has been said by Smith, that he got the stone from God, but this is false.

  “The next morning Joe came to me, and wished to obtain the stone, alleging that he could see in it; but I told him I did not wish to part with it, on account of its being a curiosity, but would lend it. After obtaining the stone, he began to publish abroad what wonders he could discover by looking in it, and made so much disturbance among the credulous part of the community, that I ordered the stone to be returned to me again. He had it in his possession about two years. I believe, some time in 1825, Hiram Smith (Joe’s brother) came to me, and wished to borrow the same stone, alleging that they wanted to accomplish some business of importance, which ‘could not very well be done without the aid of the stone.’ I told him it was of no particular worth to me, but I merely wished to keep it as a curiosity, and if he would pledge me his word and honour that I should have it when called for, he might have it; which he did, and took the stone. I thought I could rely on his word at this time, as he had made a profession of religion; but in this I was disappointed, for he disregarded both his word and honour.

  “In the fall of 1826, a friend called upon me, and wished to see that stone about which so much had been said: and I told him, if he would go with me to Smith’s (a distance of about half a mile), he might see it. To my surprise, however, on asking Smith for the stone, he said, ‘You cannot have it.’ I told him it belonged to me; repeated to him the promise he had made me at the time of obtaining the stone; upon which he faced me with a malignant look, and said, ‘I don’t care who the devil it belongs to; you shall not have it.’

  “Colonel Nahum Howard.

  Chapter Thirty Nine.

  I must pass over many details interesting in themselves; but too long to insert in this work. It must suffice to say, that after a time Joe Smith stated that he had possession of the golden plates, and had received from heaven a pair of spectacles by means of which the unknown characters could be decyphered by him. It may appear strange that such absurd assertions should be credited, but the reader must call to mind the credence given in this country to Joanna Southcote, and the infatuation displayed by her proselytes to the very last.

  The origin of Mormonism deserves peculiar examination from the success which has attended the imposture, and the prospects which it has of becoming firmly established as a new creed. At its first organisation, which took place at the time that the golden plates were translating, which the reader may suppose was nothing more than the contents of the book that Rigdon had obtained possession of, and which had been originally written by S. Spalding, there were but six members of the new creed.

  These first members, consisting mostly of persons who were engaged with Smith in the translation of the plates, forthwith applied themselves with great zeal to building up the church. Their first efforts were confined to Western New York and Pennsylvania, where they met with considerable success. After a number of converts had been made, Smith received a revelation that he and all his followers should go to Kirkland, in Ohio and there take up their abode. Many obeyed this command, selling their possessions, and helping each other to settle on the spot designated. This place was the head-quarters of the Church and the residence of the prophets until 1838; but it does not appear that they ever regarded it as a permanent settlement; for, in the Book of Covenants, it is said, in speaking of Kirkland, “I consecrate this land unto them for a little season, until I the Lord provide for them to go home.”

  In the spring of 1831, Smith, Rigdon, and others declared themselves directed by revelation to go on a journey to Missouri, and there the Lord was to shew them the place of the New Jerusalem. This journey was accordingly taken, and when they arrived, a revelation was received, pointing out the town of Independence, in Jackson county, as the central spot of the land of promise, where they were directed to build a temple, etcetera, etcetera. Shortly after their return to Kirkland, a number of revelations were received, commanding the saints throughout the country to purchase and settle in this land of promise. Accordingly, many went and began to build up “Zion,” as they called it.

  In 1831, a consecration law was established in the church by revelation. It was first published in the Book of Covenants, in the following words:— “If thou lovest me, thou shalt keep my commandments, and thou shalt consecrate all thy properties unto me with a covenant and deed which cannot be broken.” This law, however, has been altered since that time. As modified, it reads thus:— “If thou lovest me, thou shalt serve and keep all of my commandments, and, behold, thou shalt remember the poor, and consecrate of thy properties for their support that which thou hast to impart unto them, with a covenant and a deed which cannot be broken.”

  In April, 1832, a firm was established by revelation, ostensibly for the benefit of the church, consisting of the principal members in Kirkland and Independence. The members of this firm were bound together by an oath and covenant to manage the affairs of the poor, and all things pertaining to the church, both in Zion (Missouri) and in Shinakar (Kirkland). In June, 1833, another revelation was received to lay off Kirkland in lots, and the proceeds of the sale were to go to this firm. In 1834 or 1835, the firm was divided by revelation, so that those in Kirkland continued as one firm, and those in Missouri as another. In the same revelation they are commanded to divide the consecrated property between the individuals of the firm, which each separately were to manage as stewards.

  Previous to this (1833), a revelation was received to build a temple, which was to be done by the consecrated funds, which were under the control of the firm. In erecting this building the firm involved itself in debt to a large amount; to meet which, in the revelation last mentioned, the following appears: “Inasmuch as ye are humble and faithful, and call on my name, behold, I will give you the victory. I give unto you a promise that you shall be delivered this once out of your bondage, inasmuch as you obtain a chance to loan money by hundreds and thousands, even till you have obtained enough to deliver yourselves out of bondage.” This was a command to borrow money, in order to free themselves from the debt that oppressed them. They made the attempt, but failed to get sufficient to meet their exigencies. This led to another expedient.

  In 1835, Smith, Rigdon, and others formed a mercantile house, and purchased goods in Cleveland and in Buffalo to a very large amount, on a credit of six months. In the fall, other houses were formed, and goods purchased in the eastern cities to a still greater amount. A great part of the goods of these houses went to pay the workmen on the temple, and many were sold on credit, so that when the notes came due the house was not able to meet them. Smith, Rigdon, and Co then attempted to borrow money, by issuing their notes, payable at different periods after date. This expedient not being effectual, the idea of a bank suggested itself. Accordingly, in 1837, the far-famed Kirkland bank was put into operation, without any charter.

  This institution, by which so many have been swindled, was formed after the following manner. Subscribers for stock were allowed to pay the amount of their subscriptions in town lots, at five or six times their real value; others paid in personal property at a high valuation; and some paid the cash. When the notes were first issued, they were current in the vicinity, and Smith took advantage of their credit to pay off with them the debts he and the brethren had contracted in the neighbourhood for land and other purchases. The eastern creditors, however, refused to take their notes. This led to the expedient of exchanging them for the notes of other banks.

  Accordingly the elders were sent off the country to barter Kirkland money, which they did with great zeal, and continued the operation until the notes were not worth sixpence to the dollar. As might have been expected, this institution exploded after a few months, involving Smith and his brethren in inextricable difficulties. The consequence was, that he and most of the members of the church set off, in the spring of 1838, for Missouri, pursued by their creditors, but to no effect.

  We must now go back for a short period to state another circumstance. In 1836, an endowment meeting, or solemn assembly, was called, to be held in the temple at Kirkland. It was given out that those who were in attendance at the meeting should receive an endowment or blessing similar to that experienced by the disciples of Christ on the day of Pentecost. When the day arrived, great numbers convened from the different churches in the country. They spent the day in fasting and prayer, and in washing and perfuming their bodies; they also washed their feet and anointed their heads with what they called holy oil, and pronounced blessings.

  In the evening, they met for the endowment; the fast was then broken, by eating light wheat bread, and drinking as much wine as they thought proper. Smith knew well how to infuse the spirit which they expected to receive; so he encouraged the brethren to drink freely, telling them that the wine was consecrated, and would not make them drunk. As may be supposed, they drank to some purpose; after this, they began to prophesy, pronouncing blessings upon their friends and curses upon their enemies; after which the meeting adjourned.

  We now return to Missouri. The Mormons who had settled in and about Independence, in the year 1831, having become very arrogant, claiming the land as their own, saying, the Lord had given it to them, and making the most haughty assumptions, so exasperated the old citizens, that a mob was raised in 1833, and expelled the whole Mormon body from the county. They fled to Clay county, where the citizens permitted them to live in quiet till 1836, when a mob spirit began to manifest itself, and the Mormons retired to a very thinly settled district of the country, where they began to make improvements.

  This district was at the session of 1836-7 of the Missouri legislature, erected into a county, by the name of Caldwell with Far-West for its capital. Here the Mormons remained in quiet until after the bank explosion in Kirkland, in 1838, when Smith, Rigdon, and others of the heads of the sect arrived. Shortly after this, the Danite Society was organised, the object of which, at first, was to drive the dissenters out of the county. The members of this society were bound by an oath and covenant, with the penalty of death attached to a breach of it, to defend the presidency, and each other, unto death, right or wrong. They had their secret signs, by which they knew each other, either by day or night; and were divided into bands of tens and fifties, with a captain over each band, and a general over the whole. After this body was formed, notice was given to several of the dissenters to leave the county, and they were threatened severely in case of disobedience. The effect of this was, that many of the dissenters left: among these were David Whitmer, John Whitmer, Hiram Page, and Oliver Cowdery, all witnesses to the Book of Mormon; also Lyman Johnson, one of the twelve apostles.

  The day after John Whitmer left his house in Far-West, it was taken possession of by Sidney Rigdon. About this time, Rigdon preached his famous “Salt Sermon.” The text was:— “Ye are the salt of the earth, but if the salt has lost its savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.” He informed the Mormons that the Church was the salt; that dissenters were the salt that had lost its flavour; and that they were literally to be trodden under the foot of the Church, until their bowels should gush out.

  In one of the meetings of the Danite band, one of the leaders informed them that the time was not far distant, when the elders of the Church should go forth to the world with swords at their sides, and that they would soon have to go through the state of Missouri, and slay every man, woman, and child! They had it in contemplation at one time to prophesy a dreadful pestilence in Missouri, and then to poison the waters of the state, to bring it about, and thus to destroy the inhabitants.

  In the early part of the fall of the year 1838, the last disturbance between the Mormons and the Missourians commenced. It had its origin at an election in Davies county, where some of the Mormons had located. A citizen of Davies, in a conversation with a Mormon, remarked that the Mormons all voted one way: this was denied with warmth; a violent contest ensued, when, at last, the Mormon called the Missourian a liar. They came to blows, and the quarrel was followed by a row between the Mormons and the Missourians.

  A day or two after this, Smith, with a company of men from Far-West, went into Davies county, for the purpose, as they said, of quelling the mob; but when they arrived, the mob had dispersed. The citizens of Davies gathered in their turn; however, the Mormons soon collected a force to the amount of five hundred men, and compelled the citizens to retire; they fled, leaving the country deserted for many miles around. At this time, the Mormons killed between two and three hundred hogs, and a number of cattle; took at least forty or fifty stands of honey, and at the same time destroyed several fields of corn. The word was given out, that the Lord had consecrated, through the Church, the spoils unto his host.

  All this was done when they had plenty of their own, and previous to the citizens in that section of the country taking any thing from them. They continued, these depredations for near a week, when the Clay County Militia was ordered out. The contest was a bloody one: suffice it to say, that, finally, Smith, Rigdon, and many others were taken, and, at a court of inquiry, were remanded over for trial. Rigdon was afterwards discharged on habeas corpus, and Smith and his comrades, after being in prison several months, escaped from their guards, and reached Quincy, Illinois. The Mormons had been before ordered to leave the state, by direction of the governor, and many had retired to Illinois previous to Smith’s arrival.

  The Mormons, as a body, arrived in Illinois in the early part of the year 1839, in a state of great destitution and wretchedness. Their condition, with their tales of persecutions and privations, wrought powerfully upon the sympathies of the citizens, and caused them to be received with the greatest hospitality and kindness. After the arrival of Smith, the greater part of them settled at Commerce, situated upon the Mississippi river, at the lower rapids, just opposite the entrance of the river Des Moines, a site equal in beauty to any on the river. Here they began to build, and in the short time of four years they have raised a city. At first, as was before said, on account of their former sufferings, and also from the great political power which they possessed, from their unity, they were treated by the citizens of Illinois with great respect; but subsequent events have turned the tide of feeling against them.

  In the winter of 1840, they applied to the legislature of the state for several charters; one for the city of Nauvoo, the name Smith had given to the town of Commerce; one for the Nauvoo legion, a military body; one for manufacturing purposes, and one for the Nauvoo University. The privileges which they asked for were very extensive, and such was the desire to secure their political support, that all were granted for the mere asking; indeed, the leaders of the American legislature seemed to vie with each other in sycophancy towards this body of fanatical strangers, so anxious was each party to do them some favour that would secure their gratitude. This tended to produce jealousy in the minds of the neighbouring citizens, and fears were expressed lest a body so united religiously and politically, might become dangerous to liberal institutions.

  The Mormons had at every election voted in a body with their leaders; this alone made them formidable. The legion of Mormons had been amply supplied with arms by the state, and the whole body was under the strictest military discipline. These facts, together with complaints similar to those which were made in Missouri, tended to arouse a strong feeling against them, and at last, in the early part of the summer of 1841, the citizens of Illinois organised a strong force in opposition; the Mormons were beaten in the contest. The disposition now manifested by the citizens, appears to be to act upon the defensive, but at all hazards to maintain their rights.

  As regards the pecuniary transactions of the Mormons since they have been in Illinois, Smith still uses his power for his own benefit. His present arrangements are to purchase land at a low rate, lay it off into town lots, which he sells to his followers at a high price; thus lots that scarcely cost him a dollar, are frequently sold for a thousand. He has raised several towns in this manner, both in Illinois and in Ioway.

  During the last year, he has made two proclamations to his followers abroad, to come and settle in the county of Hancock. These proclamations have been obeyed to a great extent, and, strange to say, hundreds have been flocking in from the great manufacturing cities of England. What is to be the result of all this, it is impossible to tell; but one thing is certain, that, in a political point of view, the Mormons are already powerful, and that the object of Smith is evidently to collect all his followers into one focus, and thus concentrate all his power and wealth.

  The designs of Smith and his coadjutors, at the time of the first publication of the Book of Mormon, was, doubtlessly, nothing more than pecuniary aggrandisement. We do not believe they expected at that time that so many could ever be duped to be converted; when, however, the delusion began to spread, the publishers saw the door opened not only for wealth, but also for extensive power, and their history throughout shews that they have not been remiss in their efforts to acquire both. The extent of their desires is now by no means limited, for their writings and actions shew a design to pursue the same path, and attain the same end by the same means, as did Mahomet. The idea of a second Mahomet arising in the nineteenth century may excite a smile, but when we consider the steps now taken by the Mormons to concentrate their numbers, and their ultimate design to unite themselves with the Indians, it will not be at all surprising, if scenes unheard of since the days of feudalism should soon be re-enacted.