What was the “salamander letter” and why were so many people determined to possess—and to conceal—it? Why was this one of the most unusual cases in American forensic history?
A skilled con artist by anyone’s assessment, Mark Hofmann eluded exposure by police and document authenticators—the FBI, Library of Congress, the LDS historical department, and polygraph experts—until George Throckmorton discovered the telltale microscopic alligatoring that was characteristic of the forgeries. What ensued was a suspense-ridden cat-and-mouse game between seasoned prosecutors and a clever, homicidal criminal. In the end, this story only verifies that some facts are indeed stranger than fiction.
From the beginning, Young had misgivings about the colony. Particularly perplexing was the mix of atypical Latter-day Saints who gravitated there. Among these were ex-slave holders; inter-racial polygamists; horse-race gamblers; distillery proprietors; former mountain men, prospectors, and mercenaries; disgruntled Polynesian immigrants; and finally Apostle Amasa M. Lyman, the colony’s leader, who became involved in spiritualist seances.
Despite Young’s suspicions, when he issued the call to relocate to Utah, two-thirds of the city’s 3,000 residents dutifully obeyed, leaving behind their cumulative fortunes and a city stripped of its regional economic standing. Recounting this remarkable story, Edward Leo Lyman skillfully interweaves the most intriguing details about the setting and chain of events, emphasizing both the significance and irony of this diverse legacy.
Navigating the intricate labyrinth of early Mormon plural marriage can be fascinating, frustrating, and often confusing. The essays in this volume venture into the depths of historical inquiry, presenting a diverse array of perspectives on the subject. Authored by a consortium of esteemed scholars and researchers in the field of Mormon studies, it addresses the nuanced intricacies of Joseph Smith’s involvement in plural marriage.
Delving into the core of this discourse, these experts meticulously analyze foundational documents, highlighting the complexities Joseph Smith faced in practicing plural marriage and shedding light on the legal aspects of polygamy in 1840s Illinois. It navigates lesser-known details of Smith’s proposals and relationships, including the enigmatic story of Fanny Alger.
Secret Covenants presents a balanced exploration. It critiques traditional portrayals, providing multiple viewpoints, such as the examination of Emma Smith’s vehement rejection of polygamy after her husband’s death, and an analysis of the societal impact on women within polygamous unions. Furthermore, the authors address evolving doctrinal debates triggered by the “Marriage Revelation” and its impact on Mormon philosophy and thought.
This anthology serves as a foundational resource for academic scholars, individuals interested in religious history, and anyone seeking to understand the many layers of Mormon plural marriage.
In the late 1820s a fiery young minister in western Ohio converted nearly 1,000 proselytes to the Reformed Baptist Movement. As these schismatics organized themselves into the new Disciples of Christ church, the Reverend Sidney Rigdon was already aligning himself with another, more radical movement, the Latter-day Saints, where he quickly became the LDS prophet’s principal advisor and spokesman. He served Joseph Smith loyally for the next fourteen years, even through a brief spat over the prophet’s romantic interest in his teenage daughter.
Next to Smith, Rigdon was the most influential early Mormon. He imported Reformed Baptist teachings into Latter-day Saint theology, wrote the canonized Lectures on Faith, championed communalism and isolationism, and delivered many of the most significant early sermons, including the famous Salt Sermon and the Ohio temple dedicatory address.
Following Smith’s death, Rigdon parted company with Brigham Young to lead his own group of some 500 secessionists Mormons in Pennsylvania. Rigdon’s following gradually dwindled, as the one-time orator took to wandering the streets, taunting indifferent passersby with God’s word. He was later recruited by another Mormon faction. Although he refused to meet with them, he agreed to be their prophet and send revelations by mail. Before long he had directed them to settle far-off Iowa and Manitoba, among other things. At his death, his followers numbered in the hundreds, and today they number about 10,000, mostly in Pennsylvania.
“Rigdon is a biographer’s dream,” writes Richard Van Wagoner. Intellectually gifted, manic-depressive, an eloquent orator and social innovator but a chronic indigent, Rigdon aspired to altruism but demanded advantage and deference. When he lost prominence, his early attainments were virtually written out of the historical record.
Correcting this void, Van Wagoner has woven the psychology of religious incontinence into the larger fabric of social history. In doing so, he reminds readers of the significance of this nearly-forgotten founding member of the LDS First Presidency. Nearly ten million members in over one hundred churches trace their heritage to Joseph Smith. Many are unaware of the importance of Rigdon’s contributions to their inherited theology.
Professor Dobbelaere points to several reasons for its growth. Soka Gakkai emphasizes inner peace rather than rules of behavior or hierarchical allegiance. Sociologists describe it as “trans-modern,” meaning that it blends ancient and contemporary sensitivities such as Buddhist mysticism, science, art and music, a concern for the environment, and social activism.
Initially there was a reliance on aggressive proselyting, later replaced with a more moderate encouragement to share with friends. The movement now engages other faiths in cultural and intellectual exchanges and in pursuit of common ethical objectives. This adaptability and sincere concern for its membership and for society as a whole bode well for its future success.
Indifference rests quietly alone in the universe while love, hate, and hurt rage tightly together elsewhere across safely defined demarcations. Some Love secretly yearns for rest but plunges deeply into the scramble of human emotions:
One Day a hurt hits
with a fact and a sorrow.
It makes me want to
write. It makes me want
to go away, to cry
in the arms of a lover,
past words said and actions
you cant take back not even in
a next life—on that day you
choose the one who comes to you.
From his childhood in Sicily as a Catholic altar boy through his latter days as a Mormon “saint,” Caldiero recalls in verse his emerging passion for performance and for the sensual liturgical marriage of physical space—the church or temple proper—with bodily space. This ritualized confluence of architectural structure, human bodies, images, movements, smells, and sounds affects him as much today as it did in the past. It is this memory of the religious ritual that keeps him striving for a poetic creation and richness that achieves a depth of symbolic meaning.
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