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− | This pattern recurs repeatedly—the earliest letters and newspapers accounts describe Joseph's claims in religious terms. Gradually, over time, hostile versions of Joseph's claims appear, which introduce "magic" or treasure-seeking elements to the tale.{{ | + | This pattern recurs repeatedly—the earliest letters and newspapers accounts describe Joseph's claims in religious terms. Gradually, over time, hostile versions of Joseph's claims appear, which introduce "magic" or treasure-seeking elements to the tale.<ref>For an analysis of all these early accounts in tabular form, see {{FR-17-1-4}} <!-- Morris, Eye single-->. See also {{FR-18-1-5}} <!--M Ashurst-McGee--></ref> Modern critics have simply followed where Joseph's early critics led them—while ignoring the earliest documents and witness of both friendly ''and'' hostile sources. |
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===Hostile sources=== | ===Hostile sources=== | ||
− | Critics generally gloss over the fact that these newspapers were unremittingly hostile to Joseph and his claims. They were not disinterested, neutral reporters of "both sides of the story." They tended to polemics and sensationalism. Thus, the ''Palmyra Freeman'' would write a few weeks earlier that the Book of Mormon was "the greatest piece of superstition that has ever come within our knowledge," and "It is certainly a "''new thing''" in the history of superstition, bigotry, inconsistency, and foolishness. -- It should, and it doubtless will, be treated with the neglect it merits."{{ | + | Critics generally gloss over the fact that these newspapers were unremittingly hostile to Joseph and his claims. They were not disinterested, neutral reporters of "both sides of the story." They tended to polemics and sensationalism. Thus, the ''Palmyra Freeman'' would write a few weeks earlier that the Book of Mormon was "the greatest piece of superstition that has ever come within our knowledge," and "It is certainly a "''new thing''" in the history of superstition, bigotry, inconsistency, and foolishness. -- It should, and it doubtless will, be treated with the neglect it merits."<ref>{{CriticalWork:Palmyra Freeman:11 August 1829|pages=xxx}} </ref> It was, continued the ''Freeman'' (reprinted in the ''Rochester Advertiser and Telegraph'') "almost invariably treated as it should have been—with ''contempt''".<ref>{{CriticalWork:Rochester Daily Advertiser:31 August 1829|pages=xxx}}</ref> |
− | Other papers followed in this vein, describing the Book of Mormon as "an evidence of fraud, blasphemy and credulity," cooked up by Joseph Smith, "who, by some hocus pocus, acquired such an influence over a wealthy farmer of Wayne county, that the latter mortgaged his farm for $3000, which he paid for printing and binding 5000 copies of the blasphemous work."{{ | + | Other papers followed in this vein, describing the Book of Mormon as "an evidence of fraud, blasphemy and credulity," cooked up by Joseph Smith, "who, by some hocus pocus, acquired such an influence over a wealthy farmer of Wayne county, that the latter mortgaged his farm for $3000, which he paid for printing and binding 5000 copies of the blasphemous work."<ref>{{CriticalWork:Rochester Daily Advertiser:2 April 1830:Blasphemy|pages=xxx}}</ref> |
==="Spirit"?=== | ==="Spirit"?=== | ||
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For example, a second-hand account from Martin Harris reads, in part: | For example, a second-hand account from Martin Harris reads, in part: | ||
− | :In the autumn of 1827...Joseph Smith...said that he had been visited ''by the spirit of the Almighty'' in a dream...[regarding a hill] containing an ancient record ''of divine origin''....He states that after a third visit from the same spirit in a dream, he proceeded to the spot, removed earth, and there found the bible, together with a large pair of spectacles....{{ | + | :In the autumn of 1827...Joseph Smith...said that he had been visited ''by the spirit of the Almighty'' in a dream...[regarding a hill] containing an ancient record ''of divine origin''....He states that after a third visit from the same spirit in a dream, he proceeded to the spot, removed earth, and there found the bible, together with a large pair of spectacles....<ref>{{CriticalWork:Rochester Gem:5 September 1829:Golden Bible|pages=xxx}} </ref> |
The author obviously does not believe Joseph's story, and so characterizes his experience as "a dream," rather than a vision. But, we note that even at this very early date (1827, reported in 1829), the visit is divine: "the spirit of the Almighty," and Joseph is directed to a "bible" that is "of divine origin." | The author obviously does not believe Joseph's story, and so characterizes his experience as "a dream," rather than a vision. But, we note that even at this very early date (1827, reported in 1829), the visit is divine: "the spirit of the Almighty," and Joseph is directed to a "bible" that is "of divine origin." | ||
− | ===Other early accounts{{ | + | ===Other early accounts<ref>From Appendix A and B of {{FR-17-1-4}} <!-- Morris, Eye single--></ref>=== |
The ''Palmyra'' (NY) ''Wayne Sentinel'' (26 June 1829): | The ''Palmyra'' (NY) ''Wayne Sentinel'' (26 June 1829): | ||
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Here, Jesse Smith is obviously scornful of the claims being made by Joseph. But, he clearly sees the Book of Mormon in making religious claims: even in hostility, it sees it springing from atheism and infidelity. Treasures are mentioned, but they are "hidden treasures of wisdom & knowledge." Moroni is clearly seen as an "angel of the Lord," and that the finding of the plates was "revealed" by "divine revelation." | Here, Jesse Smith is obviously scornful of the claims being made by Joseph. But, he clearly sees the Book of Mormon in making religious claims: even in hostility, it sees it springing from atheism and infidelity. Treasures are mentioned, but they are "hidden treasures of wisdom & knowledge." Moroni is clearly seen as an "angel of the Lord," and that the finding of the plates was "revealed" by "divine revelation." | ||
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Some are anxious to paint Joseph's early experiences as linked to "magick" or treasure seeking. They thus argue that Joseph Smith described his first angelic visitor as "a dream" in which "a spirit" visited him three times in one night.
To see citations to the critical sources for these claims, click here
This pattern recurs repeatedly—the earliest letters and newspapers accounts describe Joseph's claims in religious terms. Gradually, over time, hostile versions of Joseph's claims appear, which introduce "magic" or treasure-seeking elements to the tale.[1] Modern critics have simply followed where Joseph's early critics led them—while ignoring the earliest documents and witness of both friendly and hostile sources.
Over the last two decades, many historians have reconsidered the origins of the Church of Jesus Christ of Latter-day Saints in the context of the early American tradition of treasure hunting. Well into the nineteenth century there were European Americans hunting for buried wealth. Some believed in treasures that were protected by magic spells or guarded by preternatural beings. Joseph Smith, founding prophet of the Mormon religion, had participated in several treasure-hunting expeditions in his youth. The church that he later founded rested to a great degree on his claim that an angel named Moroni had appeared to him in 1823 and showed him the location of an ancient scriptural record akin to the Bible, which was inscribed on metal tablets that looked like gold. After four years, Moroni allowed Smith to recover these "golden plates" and translate their characters into English. It was from Smith's published translation—the Book of Mormon—that members of the fledgling church became known as "Mormons." For historians of Mormonism who have treated the golden plates as treasure, Moroni has become a fantastical treasure guardian. In this essay, I argue for the historical validity of the traditional understanding of Moroni as an angel.
Critics generally gloss over the fact that these newspapers were unremittingly hostile to Joseph and his claims. They were not disinterested, neutral reporters of "both sides of the story." They tended to polemics and sensationalism. Thus, the Palmyra Freeman would write a few weeks earlier that the Book of Mormon was "the greatest piece of superstition that has ever come within our knowledge," and "It is certainly a "new thing" in the history of superstition, bigotry, inconsistency, and foolishness. -- It should, and it doubtless will, be treated with the neglect it merits."[2] It was, continued the Freeman (reprinted in the Rochester Advertiser and Telegraph) "almost invariably treated as it should have been—with contempt".[3]
Other papers followed in this vein, describing the Book of Mormon as "an evidence of fraud, blasphemy and credulity," cooked up by Joseph Smith, "who, by some hocus pocus, acquired such an influence over a wealthy farmer of Wayne county, that the latter mortgaged his farm for $3000, which he paid for printing and binding 5000 copies of the blasphemous work."[4]
Critics wish to invoke the term "spirit" to associate the Book of Mormon predominantly with treasure magic. However, a consideration of the complete statements makes it clear that the evidence does not support this interpretation—the religious elements predominate.
For example, a second-hand account from Martin Harris reads, in part:
The author obviously does not believe Joseph's story, and so characterizes his experience as "a dream," rather than a vision. But, we note that even at this very early date (1827, reported in 1829), the visit is divine: "the spirit of the Almighty," and Joseph is directed to a "bible" that is "of divine origin."
The Palmyra (NY) Wayne Sentinel (26 June 1829):
Here again, the religious character of the Book of Mormon is emphasized (even labeled a Bible), with the need for divine inspiration.
A letter from a skeptical member of Joseph's extended family shows a similar pattern—Jesse Smith to Hyrum Smith, 17 June 1829:
Here, Jesse Smith is obviously scornful of the claims being made by Joseph. But, he clearly sees the Book of Mormon in making religious claims: even in hostility, it sees it springing from atheism and infidelity. Treasures are mentioned, but they are "hidden treasures of wisdom & knowledge." Moroni is clearly seen as an "angel of the Lord," and that the finding of the plates was "revealed" by "divine revelation."
Notes
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