THE CHRISTIAN STANDARD.
Vol. ?
Cincinnati, January 26, 1938.
No. ?
Autobiography of a Pioneer Preacher.
The week that I began... [to teach school at Kirtland Flats] the Mormon preachers first came to Kirtland from
New York. Living near Kirtland was a disciple named Morley who believed that, in order to return to primitive
Christianity, we should have all things in common as they did in the first church in Jerusalem. Accordingly he
had established a community family on his farm. This entire community at once embraced Mormonism. Sidney Rigdon
and Orran [sic - Orson?] Hyde, another disciple preacher, soon went over to Mormonism also, followed by a number of
other disciples and many that were not disciples. This produced an intense excitement in the whole neighborhood and
the news spread rapidly to distant neighborhoods, so that many people came from long distances to see and hear
of this new thing. Among these was Walter Scott, whom I met then for the first time.
MORMONS FIGHTING THE DEVIL
Soon the miraculous power of the Spirit, which the Mormon leaders claimed had returned to the church, seemingly
began to be manifest. Attempts were made to heal the sick, to give sight to the blind, to restore strength to the
limbs of cripples, and to raise the dead; but all failed. I personally witnessed some of these attempts, and the
only manifestations that were apparent were after the fashion claimed by the Methodists.
These performances, however, were utterly ridiculous. They claimed to have the gift of tongues and talked with all
sorts of gibberish. They claimed to have a special mission to the Indians, and they went through all sorts of
Indian performances, some of them not very natural. I have seen them, in pantomime, tomahawk and scalp each other,
and rip open the bowels and tear out the entrails. At one meeting at which I was present three of them, one a
Negro, were impelled by the Spirit to go out and preach to the Indians. They left the meeting house on the run,
went up a steep hillside, mounted stumps, and began holding forth in gibberish to an imaginary audience. This was
of common occurrence and night was frequently made hideous by their unearthly screams and yells.
On this occasion [my friend] Brother Tanuer and I quietly left our seats in the meeting and went through a
cornfield to where they were. About a dozen of the village people were gathered around them. We crouched down and
crawled up as near as we could without being seen. Brother Tanuer, who was something of a ventriloquist, clapped
his hands to his mouth and imitated the screams of a panther. The preachers jumped from their perches and, with
their audience, started double quick for the meeting house. Two of the preachers had presence of mind enough to
take the hill [catering], but the Negro started straight down. As there was some snow and ice on the ground, his
feet slipped and he sat down with a thud, and as he struck the ground, forgetting his strange tongue, he cried out
in plain English, 'Oh Lord, here we go.' Evidently he thought he was a goner. We had a short cut back through the
cornfield, so we hastened back ahead of them. When they arrived we were quietly sitting in our seats. They had a
wonderful experience to relate of a terrible conflict with the devil from which they barely escaped with their
lives, especially the Negro. We had hard work to keep straight faces. The story got out and created much amusement
in the neighborhood.
It was a common thing for them to have terrible conflicts with the devil. Pantomime fighting, boxing, wrestling,
scuffling, running with imaginary foes was a frequent occurrence. I have seen them run from room to room all
through the house, through the orchard, around stumps, through the garden, among the out-houses, sometimes after
the devil, sometimes the devil after them.
I was once called out of my school to witness one of these conflicts. I found a young man named
Calhoun [sic - Cahoon?], in his father's shoe shop, hard by the schoolhouse, engaged in the contest. I went back
and took about a dozen of my largest pupils to see the frey. We soon found that the controversy was about a young
lady, one of my pupils, who was then looking on. The devil was trying to get the girl and he was trying to save
her. The devil was trying to steal a march on him, and would approach now from above, now from beneath, sometimes
from one corner, sometimes from another. The young man was oblivious to everything but the devil's attacks. With
eyes vacant and staring he was watching for the devil and repulsing him with a dart of the forefinger and an
exclamation `Z-z-z-z-t!' upon every appearance. At last his satanic majesty ensconced himself in a pile of old
shoes in one corner of the room where I stood. In vain the young man tried to rout him with the dart of his finger
and the `Z-z-z-z-t,' sometimes advancing, sometimes retreating. I quietly slipped my foot behind an old shoe, and
when he advanced again I sent the old shoe full at him. I think he must have jumped fully two feet from the floor,
while a loud peal of laughter burst from the onlookers. Springing to the door he ran into the field, over the fence
and up the hill, screaming and yelling at the top of his voice that the devil was after him. Whether the vision of
the old shoe followed him or not I do not know, but, at any rate, the old shoe won the victory. The girl afterwards
became my wife.
SAVING THE VISITORS
For a time no opposition was offered to the Mormons, though they challenged investigation. I told Brother Moore,
then of Kirtland, afterward of Mentor, that this was not right and that we ought to be able to defeat them by
argument and appeal to the Scriptures, or else be convinced that they were right and go with them. I said that
if he would start the movement I would follow. We did, and it was not long until we were masters of the field and
their further progress among the people of that vicinity was stopped. We could not influence very much those who
were committed to Mormonism, but people were constantly coming from abroad and, if Brother Moore or I could get
the ears of these people before they had committed themselves, we invariably saved them from Mormonism. As a result
our presence came to be dreaded by this sect either in their public meetings or their private circles, so much so
that our lives were threatened. Some of them said that if they could get a revelation to kill us they would not
hesitate to do so.
A Methodist preacher came from a distance, put up at the tavern, attended their night meeting and had a conference
with three of their elders at a private house the next morning. On my way to school I learned that the conference
was in progress, and went to the house and went in. I told the preacher that I understood he had come to learn
about Mormonism. I said I had only a few minutes, as I had to be at school by nine o'clock, but that I thought I
could satisfy him very quickly if he would listen. He signified his assent. I then gave him a number of quotations
from the Book of Mormon which one of the elders held in his hand, and dared them to deny the quotations. Then I
told him what I knew of their so-called miracles, and dared them to deny my statements. Lastly, I gave him the
testimony of the Scriptures and dared them even to try to set it aside. They were strangely silent. I told him they
had been given the same opportunity in public more than once. When I got through he arose and thanked me and,
bidding the elders good-by, went directly to the tavern, called for his horse and went home. No wonder the Mormons
hated us.
SPYING ON A MORMON MEETING
About this time a new supply of preachers came on from New York with some of the witnesses of the Book of Mormon,
among them Parley Pratt and Martin Harris. Soon afterwards they began to have visitations of angels among them.
I was suspicious of these angels from the first. When they partookof the sacrament they always did so at night.
In preparation for this they would exclude everybody from the room but the leaders and would then hang up blankets
and quilts at the windows. When all was ready they would open the doors and let the people in. I determined to
stay through one of their services of the sacrament, so a friend and I went to meeting with that intention. He
went to sleep just before the time to exclude the people, and I became possessed of a deaf-and-dumb devil and they
could not make me understand anything. After a time they decided to leave us alone and go on with their ceremony.
My companion awakened and we saw the whole performance. I became satisfied that their power was in the wine, so I
tried to steal a bottle, and would have succeeded if I had been wearing the cloak I usually wore.
Persons coming from abroad were invited to stay with them over-night and were invariably baptized by them in the
morning. Soon they began to invite residents to stay all night with them, and they were also baptized next day.
In this way they began to make converts again and I wondered how it was. I asked some of them what had made them
change their minds, and their answer was, 'If you could see what we have seen you would be convinced too.'
'But what have you seen?' I asked.
'Oh, we dare not tell!' they replied.
This aroused my suspicion still more, and I determined to ferret the matter out if possible. For this purpose I
ceased all opposition to them and became very grave and sober in their meetings. Soon they began to entertain hopes
of my conversion and my friends began to be very uneasy about me. Although they talked to me about it and solemnly
warned me, I kept my own counsel. I soon got an invitation from the Mormons to stay all night with them. As this
was what I was working for I gladly accepted, but so many strangers came from abroad that they could not
accommodate me. They, therefore, requested me to put it off until the next night, and I reluctantly complied. The
next day Bro. Matthew Clapp came from Mentor to see me, and taking me into the field after school reasoned with me
and pleaded apparently in vain. But when he wept and worked on my feelings and sympathies, I told him my suspicions
and plans enjoining the strictest secrecy upon him until I should have the opportunity to test the matter. The next
night the same difficulty occurred and I was again requested to wait until a later night. In the meantime Brother
Clapp could not forbear to relieve the minds of some of the anxious brethren, and the story got out so that the
Mormons heard it and the plot was spoiled.
I then stated publicly my suspicions. I said I had studied the black arts, or necromancy, and knew just how their
angels were made, and showed how it could be done. I stated that if I had succeeded in getting to stay there all
night, I would have had a wrestle with the angel, and that I was sure it would have been of flesh and blood.
Perhaps, however, it was best that I failed in my plan and it may be that I was foolhardy, for they might have
taken my life rather than be exposed.
THE 'ANGEL' GOES UNDER
This incident and another that took place at the same time put a stop to their angel visits and their making
converts by keeping them overnight. The other circumstance was this: As they went to the water to baptize at the
close of an evening service, an angel appeared on the bank of the stream opposite the group and walked out on the
water and stood viewing the scene. The next night they had some more to baptize and they announced beforehand that
the angel would appear again and would speak to them. Some persons, suspecting a trick, examined the place and
found a two-inch plank fixed in the manner of a spring board just beneath the surface of the water. They sawed the
plank almost in two. Next evening when the angel walked out upon the water the plank gave way, there was a splash
and a shriek as the angel's bright and shining glory was extinguished beneath the waves. It proved itself very
much flesh and blood as it scrambled desperately to get to shore. The young men who sawed the board were lying in
wait to catch the angel, but it escaped by jumping down a high bank and disappearing.
It was getting near springtime and Joseph Smith sent these Mormons a revelation that their performances were of
the devil and must cease. Accordingly they partook of the sacrament in the daytime, in the presence of all the
people, and their conflicts with the devil, their preaching to the Indians and the visits of the angels all came
to an end. None, however, but their members, were allowed to see their revelations. At one time a large company
gathered at a public house to converse with Martin Harris, who had returned from New York with certain revelations.
His hat sat upon the table in the room where we were gathered and in it I discovered a copy of the revelations.
I quietly abstracted them and, whispering to Brother Jones and wife who were present, I took Brother Tanuer with
me and left the house. We went directly to the home of Brother Jones and copied them entire. We then returned and
I deposited the original revelations in Harris' hat without his having missed them. Soon there were copies of
these revelations circulating among the people. It was always a great mystery to the Mormons how these revelations
became known, and they could get no revelations to solve the mystery. I don't believe they have solved the problem
to this day.
MORMON BAIT
At the close of school I entered into a matrimonial contract with the girl who was to be my wife. In the meantime
her mother and her aunt had joined the Mormons, so that when I went to get her mother's consent to our marriage,
she refused. By this time Joseph Smith had come to Kirtland and she went to him for counsel on the matter. He got
a revelation that I was to be converted to Mormonism and that I would become a bright and shining light in the
Mormon church -- a bait to my ambition. The revelation said that she might give her daughter to me with perfect
safety, so she gave her consent. Time has shown the falsity of that revelation. Had it said that I was to convert
the mother from Mormonism it would have been of more value as a prophecy.
In the spring of 1831, Brother Tanuer and I left Kirtland...
Note 1: The biography of Elder Jasper Jesse {or, Jesse Japser] Moss (1806-1890) was edited by his son, M.M. Moss.
It comprised a series of installments which began in the Christian Standard during Dec., 1937. The excerpt
given above was compiled from extracts taken from the issues Christian Standard for Jan. 26 and Feb. 2, 1938.
Note 2: On Nov. 23, 1831 Jasper J. Moss married Cordelia Felicia Hutt (1814-1861) at or near Kirtland, In Geauga Co., Ohio. She was
a niece of Eber D. Howe of Painesville (evidently the daughter of Howe's wife's sister).
Note 3: The "angel" episode described by J. J. Moss was perhaps the kernel of fact in the more elaborate stories
of Joseph Smith masquerading as an angel and Joseph Smith attempting to walk on the water at Kirtland. Moss does
not identify the fake angel as Smith himself, and probably he wasn't.
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