Kitabı oku: «Lippincott's Magazine of Popular Literature and Science, Vol. 26, August, 1880», sayfa 8

"You skeered the poor little feller," said Mallston severely, but the engineer was already mounting his cab, laughing with relief. The train passed on, people crowding the platforms.

Women felt the baby's limbs: there were no hurts except a bruise on one fat leg and a little more than the usual amount of dirt on its face.

"Are you sure you aren't injured?" urged the photographer, shaking his man.

But Mallston looked into his eyes with a preoccupied mind, and said, as to the only person present who would appreciate the depth of the remark, "I couldn't a-stood that, by jeeminy!" Tears stood in his big bovine eyes.

The group dispersed, many glad to have enjoyed such a genuine sensation, Mrs. Stillman declaring to the neighbor and the landlady she hadn't had such a skeer since the time he was took in the dead o' night with bleedin' at the lungs, and not a doctor in ten mile, and every minute like to be his last, so it was.

The artist followed Miss Gill from the spot. She picked up her basket beside the photographic car, her face so sublimated it seemed never to have known any other look.

"I didn't understand human nature," she confessed to the photographer, who had entered his car and again appeared at the window above her. "That fellow has the poetry in him that I can't write out. I'm afraid I'm going to cry."

The artist held down his sketch-book to her. Dabbing back her tears with one hand, she took it with the other and exclaimed at once, "Why, you've sketched me!"

"When a man like that dares so much for home happiness in this world, I think I can dare a little, poor, struggling dog as I am. I called that a while ago the picture of my wife; and it shall be—my woman," infusing the idiom of his native State with its primitive, tender meaning.

She handed back the book, and he took it, with her hand.

"Do you dare?" trembled the girl with a laugh, mindful that all Fairfield was out.

"I think I do," he replied, smiling also as he followed her eyes toward a group proceeding down the railroad—"even in spite of that."

Mrs. Mallston was walking beside her husband, making a display of ankle-bone under her scant calico wrapper, her sun-bonnet flapping to her nose, the four juveniles able to walk dangling from her fingers or drapery. Mallston, straight as a hickory tree, carried his youngest on his bosom, patting its cheek with his horny, potato-scented palm.

M.H. Catherwood.

THE EARLY DAYS OF MORMONISM

For many years both before and after the Revolution the western part of New York was claimed by Massachusetts. The dispute was finally settled in 1786 by the latter State retaining the title to the soil westward of a meridian line extending from Pennsylvania to Lake Ontario. The line was afterward ascertained to be the meridian of Washington. It passed near Elmira, through the county of Seneca, and pierced the town of Lyons in the county of Wayne. The area of the Massachusetts claim was more than seven million acres, or about fifteen counties as they are now arranged. The entire tract was sold in 1787 to Oliver Phelps and Daniel Gorman for one million dollars. Phelps and Gorman immediately proceeded to Canandaigua and obtained the Indian title to one third of the tract. A land-office was opened in that village, the first of its kind in America. But the sales, although rapid, prevented the ruin neither of the purchasers nor of Robert Morris, the financier of the Revolution, who came forward to help them. The Holland Land Company profited by these misfortunes. The rich valleys of the Genesee and its tributaries more than made good its promises to actual settlers, as is readily proved by the waving fields of grain which greet the traveller through that section to-day.

In the year 1815 there came to the town of Palmyra, in Wayne county, a family by the name of Smith. Their former home was Sharon, Vermont. The father's name was Joseph, the mother's maiden name was Lucy Mack, and they were both of Scotch descent. Their son Joseph, afterward "the Prophet," was born on December 23, 1805. Hyrum, another son, helped his father at the trade of a cooper. Joseph, Jr., grew up with the reputation of being an idle and ignorant youth, given to chicken-thieving, and, like his father, extremely superstitious. Both father and sons believed in witchcraft, and they frequently "divined" the presence of water by a forked stick or hazel rod. Orlando Sanders of Palmyra, a well-preserved gentleman of over eighty, tells us that the Smith family worked for his father and for himself. He gives them the credit of being good workers, but declares that they could save no money. He also states that Joseph, Jr., was "a greeny," both large and strong. By nature he was peaceably disposed, but when he had taken too much liquor he was inclined to fight, with or without provocation.

The profession of a water-witch did not bring enough ducats to the Smith family; so the attempt was made to find hidden treasures. Failing in this, the unfolding flower of Mormonism would have been nipped in the bud had not Joe's father and brother been engaged in digging a well upon the premises of Clark Chase in September, 1819. Joseph, Jr., stood idly by with some of the Chase children when a stone resembling a child's foot was thrown from the well. The Chase children claimed the curiosity, as it was considered, but Joe seized and retained it. Afterward, for a series of years, he claimed that by the use of it he was enabled to discover stolen property and to locate the place where treasure was buried.

After living in Palmyra for about ten years, the Smith family moved southward a few miles and settled in Manchester, the northern town of Ontario county. Their residence was a primitive one, even for those days. William Van Camp, the aged editor of the Democratic Press at Lyons, recalls the fact that it was a log house from the following circumstance. Martin Harris, a farmer near Palmyra, visited the Smiths while he was yet in doubt concerning the doctrines of Mormonism. One night, while he was in his room, curtained off from the single large room of the interior, there appeared to him no less a personage than Jesus Christ. Harris was informed that Mormonism was the true faith, and Van Camp knows that it was a log house, although no vestige now remains, because Harris told him that his celestial visitor was lying on the beam overhead!

One mile from the Smith residence was the farm of Alonzo Sanders, now owned by William T. Sampson, commander in the United States Navy. This farm is four miles south of Palmyra, on the road toward Canandaigua. It includes a barren hill which rises abruptly to the height of one hundred and fifty feet. The ridge runs almost due north and south, and from the summit there are beautiful views of the hills surrounding Canandaigua and Seneca Lakes. It is known to the present generation as "Gold Bible Hill:" to Joe Smith it was known as "the Hill Cumorah," where the angel Moroni announced to him the presence of the "golden plates" giving an account of the fate which attended the early inhabitants of America. With these plates would be found the only means by which they could be read, the wonderful spectacles known as the "Urim and Thummim." Joe was not averse to such a revelation, for his hazel rod and his "peek-stone" had already failed him. There had been various religious awakenings in the neighborhood, and when the various sects began to quarrel over the converts Joe arose and announced that his mission was to restore the true priesthood. He appointed a number of meetings, but no one seemed inclined to follow him as the leader of a new religion. In September, 1823, an angel appeared to him, forgave his many lapses from grace and announced the golden plates.

These plates, however, were not found for several years. In the mean time the scene of Smith's operations shifted along the banks of Seneca Lake and down the tributaries of the Susquehanna to the point where that river sweeps southward into Pennsylvania past a borough of its own name, and then northward into New York, before it finally crosses Pennsylvania on its way to the Chesapeake. The borough of Susquehanna forms an important station on the Erie Railway, one hundred and ninety miles north-west of New York City. All about the locality houses are built in little groups upon the steep hillsides: even the railroad-shops could not be erected before the ground was levelled for them. When the river first cut a channel through the Appalachin Mountains it was very saving of its strength. Should anything besides the river attempt to enter this valley it must either hang against the sides or swim.

Joe Smith had paid several visits to this region when the first settlers were struggling with the wilderness. It was a much wilder country than that about Palmyra, and the inhabitants were much more credulous. Upon these people Smith practised with his peek-stone. A number of aged persons now living in that vicinity give this description of the prophet: He was six feet or a trifle over in height; of stout build, but wiry; his hair and complexion were light; his eyes were blue and mild; and "he did not look as if he knew enough to fool people so," as one old lady expresses it. When "peeking" he kneeled and buried his face in his white stovepipe hat, within which was the peek-stone. He declared it to be so much like looking into the water that the "deflection of flight" sometimes took him out of his course. On a wilderness-hill—now a part of Jacob J. Skinner's farm—his peek-stone discovered a ton of silver bars which had been buried by weary Spaniards as they trudged up the Susquehanna. An expedition for their recovery was undertaken as soon as Smith could muster enough followers to do the work. Unlike St. Paul, Joe did not work with his own hands, and he did not hesitate to be chargeable to any one. Several round excavations were made on the crown of a hill, the largest of which was about thirty-five feet in diameter and of about the same depth. The water was drained toward the south, and a shanty covered the hole from the eyes of the scoffers and the profane. The diggers had proceeded with great labor, and were just ready to grasp the silver, when the charm moved it three hundred feet to the north-east. Joe tracked it with his peek-stone to its hiding-place. It was not so far under the surface this time—only about twenty feet—and the faithful again worked with a will. The dilatory movements of the silver caused anxiety to Mr. Isaac Hale, with whom the diggers had been "boarding round." Hale was a stiff old Methodist whose business judgment told him that he was taking too much stock in this "big bonanza." For all his anxiety, the silver again flitted away, and alighted fifty feet beyond the big hole. They determined to capture it if they ran the hill through a sieve. The third hole had been sunk fifteen out of the necessary twenty feet when the treasure once more jumped to the other side of the big hole. Then the prophet had a vision: the blood of a black sheep must be shed and sprinkled around the diggings. Black sheep were scarce, and while they waited for one the faithful obtained their needed rest. At length, no sheep appearing, Joe said that a black dog might answer. A dog, therefore, was killed, and the blood was sprinkled on the ground. After that the silver never went far away. Still, it waltzed about the big hole in such a lively manner that frequent tunnelling to effect its capture availed nothing. At last the prophet decided that it was of no use to dig unless one of their number was made a sacrifice. None of the faithful responded to his call, and thus the magnificent scheme was abandoned. Oliver Harper, one of the diggers who furnished the money, was soon afterward murdered. The prophet thought this might answer for a sacrifice: he again rallied the diggers, but the charm remained stubborn and would not reveal the silver.²

There was, however, another object for which Smith said the Lord had sent him to Susquehanna; and that was—a wife. Until he obtained one there was no use in trying to get certain buried treasures at Palymra. A headless Spaniard guarded it with great vigilance, but would, it appeared, be driven away if Smith should shake millinery and dry-goods bills at him. Joseph stopped at the house of Isaac Hale, already noticed as having furnished board to the diggers. Mr. Hale owned a farm on the north side of the river, a mile and a half below the present borough of Susquehanna. He had three daughters, two of them already married. The second daughter, Emma, was easily persuaded to join her fortunes with those of the adventurer. The father, however, made so much opposition that they crossed over into the State of New York, and were married at Windsor, a neighboring town. This was probably early in 1826. Mr. Hale threatened to shoot his son-in-law—the "Peeker," as he called him—if he ever returned.

About these days, every other means of gaining a living without honest work having been exhausted, the prophet thought it was time to find the golden plates. Returning to the vicinity of Palmyra, Smith and his followers began to dig for the plates on the eastern side of the hill. It was announced that each one of the diggers must be pure in deed, and that no evil thought must cross his mind as he worked. One night a spade struck an iron box at the same moment that an evil thought seized one of the diggers. The box sank to lower depths amid thunder and lightning, while Smith announced that nothing could be done that night but to go home and pray. They were more fortunate, however, in leaving their evil thoughts at home on the night of September 22, 1826, for then, according to the faithful, the golden plates were taken from "the Hill Cumorah with a mighty display of celestial machinery." It is recorded that after the prize had been delivered to the prophet by angels his eyes were opened and he saw legions of devils struggling with a celestial host to keep the plates concealed. On his return to Susquehanna with a bandaged head, Smith gave out that he had had an encounter with the chief devil, and been severely wounded by a blow "struck from the shoulder."

With the golden plates were also found the Urim and Thummim, the magic spectacles or religious peek-stones, "transparent and clear as crystal," which should translate the hieroglyphics on the plates. There were three witnesses who swore by all that was sacred that the angel of the Lord laid these plates before them, and that "they were translated by the gift and power of God." The three witnesses were Oliver Cowdery, who was finally expelled from the brotherhood in Missouri; David Whitner, who abandoned the Mormons and settled in Richmond, Missouri, where he still lives; and Martin Harris, who quarrelled with Smith in the same State and returned to New York to live.

Such a precious treasure as was now in the hands of Smith was not to be "borne in earthly vessels frail." He applied to Willard Chase, a son of that Clark Chase on whose premises the original peek-stone was discovered, to make him a wooden box for the plates. The compensation was to be a share in the prospective profits from the "Gold Book." Chase's lack of faith in both the man and the book caused him to decline the work. Smith thereupon thrust his gold plates and the rings which connected them into a bag of beans and started for Susquehanna. Twenty miles above that borough lies the village of Harpersville. Here lived Benjamin Wasson, who married one of Mrs. Smith's sisters. Wasson was a cabinetmaker, and, although not a Mormon, he made a strong box for the plates. Smith announced that no one could look into the box and live, but when his father-in-law, Hale, wished to try it Smith hid the box in the woods. Hale, in his statement of 1834, declared that Smith translated the plates in his own house, "with the stone in his hat and his hat over his face," while the plates were still hid in the woods.

Fortunately for Smith, he did not have to depend upon Hale for a place in which to carry on his operations. His wife had a six-acre place in a corner of her father's farm, adjoining the farm of Joseph McKune. Upon this little strip of land Smith moved a partly-finished house, twenty-six feet broad, eighteen feet deep and fourteen feet in the posts. It is evident, from the stovepipe through the roof, that the edifice was never finished. After Smith left this region Martin Harris came from Palmyra and sold the house to McKune, whose widow lived in it for about forty years. It is now the farm-residence of her son, Benjamin McKune, high sheriff of Susquehanna county, and lies close to the track of the Erie Railway, a mile and a half west of Susquehanna Dépôt. The elder McKune strongly suspected that Smith and his gang were counterfeiters.

The prophet's original plan was that the plates should be translated by an infant son, who should perform other miracles and become his successor. But his expectations were doomed to disappointment, for in a little fern-grown cemetery near at hand is a tottering slab of black sandstone with the simple inscription, "In memory of an infant son of Joseph and Emma Smith, June 15, 1828." Hence the magic spectacles were very opportunely found with the plates. The little low chamber in Smith's house was used as a translating-room. The prophet and his plates were screened even from the sight of his scribes, Martin Harris, Oliver Cowdery and Reuben Hale, by blankets secured with nails. While the translation was going on the neighbors frequently called to discuss the forthcoming book, which, it was alleged, would make the Hale family very rich. Occasionally a visitor was allowed to feel the thickness of the Golden Book as it reposed within a pillow-case, but no one was permitted to see it.³

The "celestial machinery" for the translating process was very simple. A copy of the hieroglyphics was taken, and then Smith either wrote his translation on a slate or dictated for others to write on paper. Martin Harris having taken a scroll containing some of the hieroglyphics to Professor Anthon, the characters were pronounced to be partly Greek, partly Hebrew and partly Roman inverted, with a rude copy of Humboldt's Mexican calendar at the end. That the prophet was not well advanced either in Greek or English appears from a story related by the Rev. Henry Caswall, who visited Nauvoo, Illinois, in 1842. He had with him a copy of the Psalter in Greek, which he handed to the prophet and asked him to explain its contents. Smith looked at it a few moments, and then replied, "No, it ain't Greek at all, except perhaps a few words. What ain't Greek is Egyptian, and what ain't Egyptian is Greek. This book is very valuable: it is a dictionary of Egyptian hieroglyphics." Pointing to the capital letters at the beginning of each verse, he said, "Them figures is Egyptian hieroglyphics, and them which follows is the interpretation of the hieroglyphics, written in the reformed Egyptian. Them characters is like the letters that was engraved on the golden plates." Upon this the Mormons began to congratulate Mr. Caswall on the information he was receiving. "There!" they said, "we told you so: we told you that our prophet would give you satisfaction. None but our prophet can explain these mysteries." The prophet then attempted to buy the book, on the ground that it could be of no use to Caswall, because he did not understand it! Refusing to sell, Caswall inquired the meaning of certain of the hieroglyphics on the papyrus of the prophet. When cornered the prophet slipped out of the room, and Caswall saw him no more.

Mrs. McKune relates the particulars of an incident which took place early in 1828. Martin Harris had advanced so much money to Smith that his wife came from Palmyra in great alarm to arrest the destruction of property and to reclaim her husband if possible. Harris showed her the sacred writings, already nearly completed, as an inducement for her to hold her peace. She found where the manuscript was concealed, and at once secured it. When asked to return it she replied, "Joe Smith may peek for it." This he attempted to do, but accused her of unfairly removing the manuscript whenever the attendants had almost reached it. After waiting a little time, she produced a portion of the roll and declared Smith to be a fraud. The remainder of the manuscript she retained, and finally burned it, with the remark, "If it cannot be found there will be an end to the partnership between Joe Smith and my husband." Joe never undertook to use his wonderful spectacles for a second translation of the matter in the missing manuscript: he feared that Mrs. Harris might produce a totally different Bible consisting of his first translation.

Mrs. Squires and Mrs. McKune agree in saying that no converts were made by Smith and Harris in the vicinity of Susquehanna. The scene of the Mormon endeavors was suddenly moved along the beautiful valley of the Susquehanna to a point north of the Appalachin Mountains and just within the borders of New York. In the locality of Harpersville and Nineveh a broad plain had been settled by a colony of emigrants called "the Vermont Sufferers," from their having formerly occupied land which was claimed by both Massachusetts and New York. Three miles above Nineveh lies Afton, just on the edge of Chenango county, and a short distance above are Sidney, in Delaware county, and Otego, in Otsego county. Smith and his followers operated with the peek-stone in this part of the valley, where he was a comparative stranger. George Collington, one of the most substantial farmers in Broome county, was then a lad of sixteen. One evening, at twilight, he discovered Smith, Joseph Knight, William Hale (uncle of Smith's wife) and two men named Culver and Blowers in the act of dodging through the woods with shovels and picks upon their shoulders, their object being to discover a salt-spring by the agency of the peek-stone. He followed them, under cover of the brush, to a point where they stopped for consultation and finally decided to dig the next day. Noticing that Bostwick Badger, who then owned the farm now occupied by Collington, had felled an oak near the place, and that he had drawn out the timber, Collington obtained permission to cut the top for wood. Collington's axe and the prophet's diggers began operations about the same time on the following morning. Out from the treetop came Collington and asked what they were doing. They told him to mind his business, which he did by thoroughly publishing them about the neighborhood—a proceeding that brought them a number of unwelcome visitors in the place of one. Frederick Davenport furnished young Collington with a half bushel of salt to be deposited in the hole at night. By morning the water had dissolved the salt and retained its briny flavor. Bottles were filled for exhibition, and the stock of the converts in the peek-stone ran high until the trick was discovered. It was claimed that the peek-stone also pointed out an extensive silver-mine on the farm of Abram Cornell at Bettsburg, nearly opposite Nineveh. No silver was found except that furnished by Josiah Stowell, a not over-bright man whose little all went into the pocket of Smith.

However much he might fail in discovering material treasures, Smith's hold upon the religious infatuation of his followers grew more and more strong. John Morse, an aged convert to Mormonism, had recently died, and Smith was sent for to restore him to life. After looking at him Smith declined, because it would be a pity to have him suffer rheumatism and die again so soon! This was something like Brigham Young's refusal to restore a lost leg to one of his Mormons, on the ground that if he did it the man would be obliged to walk on three legs all through eternity!

Mrs. Marsh says that Joseph Knight and his sons were on one occasion in her husband's hay-field, and boldly declared that Smith could perform miracles. On being challenged for an example, Joseph Knight said, "The prophet cast the Devil out of me. He looked like a black cat; and he ran into a pile of brush." The prophet prayed for a deceased shoemaker in Greene, Chenango county. This man had joined their Church, and the Mormons needed his property to help them in leaving the country. The widow refused to sign the property over until the prayers had been offered for the return of her husband. The prayers having availed nothing, the executor sought to recover the property. Thomas A. Johnson, then a law-student and a brother of Mrs. Marsh, was sent to Harpersville to get possession. Smith's followers were encamped in the barn of Joseph Knight, and they threatened to shoot. By the advice of friends Johnson compromised the matter by taking a valuable horse.

All accounts agree that Smith drank freely, both in the Susquehanna and in the Harpersville neighborhoods. Mrs. McKune relates that one night Smith volunteered to pray the frost away from the corn-field of his brother-in-law, Michael Morse. The field was not saved, probably because it had an exposure toward the north and the west. A number of witnesses in the vicinity of Nineveh remember that the prophet set a day for that village to sink, but that he afterward repented and withdrew his curse. He did, however, announce that on a certain evening, about twilight, he would walk on the water. The place of his selection was watched by Gentile boys until one of Smith's followers was seen to construct a bridge of planks just under the surface. Watching their opportunity, the boys removed the outer planks. Before the prophet made the attempt to walk he exhorted his followers to have strong faith. When his bridge suddenly gave way he swam ashore and said, "Woe unto you of little faith! Your faith would not hold me up."

There were other boys in the neighborhood who thought it rare sport to annoy the Mormons. The same Joseph Knight who has already figured in this narrative owned a small farm on which he had built a combined grist- and carding-mill. The power was obtained by means of a small stream, the outlet of Perch Pond to the Susquehanna River, opposite Harpersville. This stream was dammed, so that the Mormon converts might be baptized by immersion. The day for the ceremony was fixed, but the boys so persistently destroyed the dam that the Mormons did not attempt to rebuild it till the night before, and then they were obliged to stand guard until the hour for the baptism had arrived. Knight's barn was a rude structure of about forty by thirty feet, but it served the purpose of a tabernacle in the wilderness for a number of months. The prophet himself was not a very successful preacher, but the versatile Sidney Rigdon more than made up for his defects. Smith Baker gives Rigdon the credit of being "a decent speaker, as preachers averaged in those days."

A semblance of persecution having strengthened the Church, the Gentile inhabitants of the Susquehanna Valley were glad when a "revelation" caused the sixty Mormons to pack their traps and move westward. Some of the followers were moved by a spirit of adventure, while others placed their property in the common lot and determined to accompany the prophet to his earthly as well as to his heavenly kingdom. Smith Baker was one of the teamsters, and reports that the train consisted of three baggage- and eleven passenger-wagons. The exodus was along the old State road, north of Binghamton, to Ithaca, and thence, across Cayuga Lake, to Palmyra.

The Saints in the region about the Gold Bible Hill had not been idle while these things were occurring in Susquehanna. William Van Camp relates that he and all the other boys believed Hen Pack Hill, a mile east of Palmyra, would open to allow a giant to step forth and place his foot upon Palmyra to crush it. This would be the end of all disbelievers in Mormonism, and the Saints would at once be gathered together in that vicinity. "I did not know then," says Mr. Van Camp, "how easy it is for men to lie."

Mr. Van Camp is about seventy years old, and Major John H. Gilbert, who still resides in Palmyra, is about seventy-six. Both of these gentlemen were working in the office of the Wayne Sentinel, E.B. Grandin proprietor, during the months from September, 1829, to March, 1830, the time during which the Book of Mormon was in process of printing. The office was in the third story of a building now known as "Exchange Row," in the principal street of Palmyra. The foreman was Mr. Pomeroy Tucker, who afterward published a work on Mormonism. Major Gilbert was a compositor and also a dancing-master. His duties in the latter calling took him away from his "case" so frequently that Van Camp "distributed" in order to give him a chance to work the next day. The "copy" was on ruled paper—an expensive thing in those days—and the letters were so closely crowded together that words like and or the were divided at the end of the line. The copy was in Cowdery's handwriting, but it was produced from a tightly-buttoned coat every morning by Hyrum Smith. One day's supply only was given at a time, and even this was carefully taken away at night, there being but one occasion when permission was given to Major Gilbert to take it away from the office. Major Gilbert and others say that David Whitner of Richmond, Missouri, has this manuscript copy; and it has been stated recently that he has been called upon by officials from Salt Lake City to produce it, and refused.⁴

There were no marks of punctuation in the copy—a sore trial to both Tucker and Gilbert in "reading proof." At such times Cowdery occasionally "held the copy." In the absence of Cowdery the proof-readers often resorted to the orthodox Bible to verify some foggy passage. The "matter" was "paged" so that thirty-two pages could be printed at a time on one of Hoe's "Smith" six-column hand-presses. After the sheets had been run through once and properly dried, they were reversed and printed on the other side. The bookbinder then folded them by hand, and severed them with an ivory paper-cutter. The result was that the twenty-five hundred large sheets made five thousand small sheets, with sixteen pages printed upon each side. Major Gilbert has an unbound copy of the book, which he saved, sheet by sheet, as it came from the press.