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unOFFICIAL JOSEPH SMITH HOME PAGE 
Joseph Smith's New York (Maps & Images) | Mormon Prophet Joseph Smith: (Illustrations & Photos) SENECA COUNTY: 1800-2000
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Brigham's... Directory For 1862...
(Geneva, N.Y.: Geneva Gazette, 1862)
History of Seneca County
(Philadelphia: Everts, Ensign & Everts, 1876)
Joseph Smith in Seneca Co. | John Cowdery in Waterloo | J.P. Chamberlain | Joseph Smith in Fayette
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32
HISTORY OF SENECA COUNTY, NEW YORK.
Population increasing, Seneca contributed a portion of her area to the formation of Tompkins on April 17, 1817, and on April 11, 1820, gave up Wolcott and Galen towards the organization of Wayne County, and thus reduced her territory to 197,500 acres. In the year 1809, Elisha Williams, Esq., of Hudson, New York, bought of John McKinstey the six-hundred-acre lot on which that part of Waterloo north of Seneca Lake outlet stands. The price paid was $2000. In 1816. he built, through his agent, Reuben Swift, the Waterloo Mills, two saw-mills and several houses, and originated an extensive business. The formation of Tompkins County, in 1817, made Waterloo about the centre of Seneca, and Mr. Williams successfully used his influence in removing the County courts from Ovid to Waterloo, which thus became the shire town. A spur was given to improvement; Swift. Daniel Moshier. Colonel Chamberlain, Quartus Knight, and others, immediately set about the erection of large, fine taverns, and the County began the erection of a new court-house and clerk's office upon the public square donated by Squire Williams. This movement proved a check to Ovid, and raised sectional feeling. When Wayne was formed, in 1823, Waterloo was near one end of the County; hence it was found desirable to divide the County into two half-shires, and hold the courts alternately at the court-houses of Ovid and Waterloo. Fayette and the towns north constitute the northern jury district, and Varick and those towns south of it the southern. The court house at Waterloo was finished, and the first courts held, in 1818. At these courts, John McLean, Jr., officiated as Judge, and Lemuel W. Ruggles as District Attorney, these men being nominated to their position by Governor DeWitt. Clinton, and confirmed therein by the Council of Appointment. The courts at that day were conspicuous affairs. Crowds of lawyers and clients came from far and near, and sessions continued from one to three weeks. In early days a path to the court-house ran diagonally across the square. This path was often filled with water, and bush and brake grew rank on either side in wild profusion, and hence gave origin to the soubriquet. "The Swamps of Waterloo." The legal talent of that day was splendid, and. with due respect to present members of tho bar, has never been excelled. Among the prominent lawyers were John Maynard, William Thompson, Ansell Gibbs, and Alvah Gregory, of Ovid; Jesse Clark, Samuel Birdsall. and John Knox, of Waterloo; and Garry V. Sackett and Luther F. Stevens, of Seneca Falls. Contemporary with the courts, and an essential to the enforcement of their decrees, was the press. An early newspaper, remembered by old settlers to have circulated in Seneca, was the Geneva Gazette, published by James Bagert, as The Expositor, from 1806 to 1809. and for many years later known as the Geneva Gazette. It was not until 1815 that the pioneer newspaper of Seneca County was published at Ovid, under the name of The Seneca Patriot. The proprietor changed the name, in 1816, to The Ovid Gazette, and following the removal of the county seat to Waterloo, in 1817, continued it there as the Waterloo Gazette. George Lewis, the editor and proprietor, from financial troubles, sold out to Hiram Leavenworth, in October, 1817. James McLean, Jr., for a brief time assisted Leavenworth, who then continued on alone for several years. Political feelings ran high, and offended parties, entering the printing-office by night, took the entire establishment, press, type, and all, and threw them into the Seneca River, so demonstrating the power behind the throne. But two public executions have ever occurred within the present organization of Seneca, and these the punishment of murder. In 1810-12, a man named Andrews killed an assistant in a distillery, and was hung at Ovid. Years after wards, the stumps of the gallows were pointed out in a vacant lot, as some spectator recounted the details of the sickening scene. On May 28, 1828, one George Chapinan expiated the crime of shedding blood, by being hung, at Waterloo. The killing was without palliation, and a negro was the unfortunate victim. The names of those engaged upon this, the last trial resulting in public execution in Seneca County, are as follows: Circuit Judge. Danief Mosely; First Judge, Luther Stevens; Junior Judge, James Seely; Counsel for the people, Jesse Clark, District Attorney, assisted by Messrs. Thompson, Whiting, and Park HISTORY OF SENECA COUNTY, NEW YORK. 33 Prisoner's counsel, Messrs. Hulbert, Mott, Stryker, and Knox. Seventeen witnesses were examined, and the case finally submitted to the following-named jurors: John Norris, Aury Marsh, Abial Cook, John White, Tyler Smith, Israel B. Haines, Benjamin Cuddeback, Robert Livingston, Garvin Stevenson, Peter Whitmer, George Bachman, and Jacob Sell. The gallows was erected on the "Island," and when the doomed man met his fate a body of troops surrounded the scaffold; boats upon the water and buildings far around were crowded by curious spectators, whose memories will never efface the scene. Conforming to a belief that such exhibitions demoralize, the criminals of modern days perish ignominiously in the seclusion of the jail-yard, in presence of officials only, and time will be when the details will not be in print. Towns are subdivisions of counties, and territorial. A city or village is specially incorporated, restricted to a small area, and vested with certain immunities and privileges, and civil. This distinction explains the use of town for township. An area is, civilly, a town; the tract comprised, a township. When Seneca was organized, in 1804, it was comprised within the limits of four towns, Ovid, Romulus, Fayette, and Junius. Since 1830, the number has been ten, derived as follows: Ovid and Romulus were formed March 5, 1794. Washington was formed from Romulus in March, 1800, and the name changed to Fayette on April 6, 1808. Junius was taken from Washington, February 12, 1803. Walcott, now in Wayne County, was formed from Junius, in 1807, and Galen (Wayne County) from the same town, in 1812. Hector (Schuyler County) was taken off Ovid in 1802, and Covert, April 7, 1817. Lodi was taken from Covert, January 27, 1826; Tyre, Seneca Falls, and Waterloo from Junius March 26, 1829, and Varick from Romulus, in 1830. A striking dissimilarity between the United States and other countries is the absence of beggars from the streets and highways. Ample provision is made in each county for the support of its unfortunate, infirm, and indigent. No reference is made to that horde of wandering men, known as "tramps," who infest the whole land, and live by importunity upon the benefactions of the generous. Overseers of the Poor were chosen in 1794, at the first town meeting held in the County, and a liberal allowance furnished. But it was not till March 17, 1830, that the superintendents of the County poor bought for $2720 one hundred and one acres of land for a poor farm. This land included the place then recently occupied by widow Silvers. On the premises were a two-story house, twenty-six by forty-two feet, a framed barn forty by fifty feet, an orchard of apple- and peach-trees, and two stone-quarries. Zephaniah Lewis, of Seneca Falls, was appointed the first keeper. The farm, in 1866, contained one hundred and twenty-six and a half acres; it is located on the town line, between Seneca Falls and Fayette, four miles southeast of Waterloo. The buildings are ample, and the management creditable to all concerned. On December 1, 1866, there were 63 inmates: males 34, females 29. Of these, 14 were foreigners, 11 lunatics, and 4 idiots. Of those relieved during the year 1866, 959 were foreigners, 24 lunatics, and 19 idiots. From a total of 1663 persons relieved or supported, 704 were natives of the United States, and 719 of Ireland. 450 trace the cause of pauperism to intemperance, and 350 were left indigent and destitute. On November 1, 1875, it was reported by Robt. L. Stevenson, William Parrish, and Peter S. Van Lew, Superintendents of the Poor, as follows: Paupers in Poor-House last report, 45; received during year, 207. Total 252. Died, 7; discharged, 207; remaining, 38. Of these, 3 are idiots, 2 lunatics, the rest common paupers. Born in the United States, 28; foreign-born, 10. In the Orphan Asylum, at Syracuse, 9 children are chargeable to Seneca County. There are in the Willard Asylum for the Insane, at Ovid, 30 insane paupers; of these, 9 are chargeable to the County. The sum of $4500 was asked for supplies for the present year (1876), and the expenses of the year past was $5740.66. The product of the farm, for 1875, was nearly 2500 bushels of produce, 35 tons hay, and 450 pounds butter. The farm is well supplied with stock and tools, and has a value of about $25,000.
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The farms of Seneca were allotted, the gift of the State, to her veteran soldiery. Remembering their struggles in arms, and settled upon lands whose deeds recalled appreciation of services, it was from the old Revolutionary fathers that the Anniversary of American Independence received its most hearty honors. A week before the 4th of July, 1817, verbal notice was given at Ovid, and a committee of arrangements chosen to duly celebrate the day. By ten o'clock in the morning a large concourse of people had assembled in the village. At half-past eleven a procession was formed in front of the hotel, under the direction of Captain John Reynolds, marshal of the day, and marched to the grove east of the court-house, attended by military music. The ceremonies began by an able prayer, by Rev. Stephen Porter. The Declaration was read by Rev. Moses Young, in good style. A. Gibbs, Esq., orator of the day, delivered an oration well adapted to the occasion. Another prayer by Rev. Mr. Young; then vocal music and refreshments were in order. Dinner was served on the court-house square. Patriotic toasts were read by the President, Silas Halsey, Esq. An elegant brass six-pounder cannon, a trophy acquired by the capitulation at Yorktown, responded in thunder-tones, under command of Captain Ira Clarke, and as night gathered its shades each went home, well satisfied. The toast, in those convivial times, was the main feature of any public meeting for honors or rejoicing. On the occasion of the visit to Waterloo of Governor De Witt Clinton, accompanied by Commodore Bainbridge, Lieutenant-Governor Philips, of Massachusetts, and the Russian Admiral, Tate, a public dinner was held at the house of James Irving. General I. Maltby and Colonel S. Birdsall presided at the table, and thirteen toasts were given and acknowledged. The last, Governor Clinton having retired, was couched in these words: "De Witt Clinton The projector of the Great Western Canal, the faithful guardian of the people's rights, the undeviating patriot and incorruptible statesman." Six hearty cheers greeted this sentiment by the friend of the Canal Governor. Preliminary to those immense industries which give a name and fame to Seneca, were the humble manufactures of her early mechanics. At the village of Scauyes, about 1796, Matthias Strayer, a wheelwright, manufactured large spinning-wheels for wool and tow, and small mills for flax. Two years prior to this, Martin Kendig, Jr., in the same place, had set up a shop for making tinware, sheet-iron, stove-pipes, and the moulding of pewter spoons, less serviceable than silver, but an improvement upon horn and wood. In 1804, Paul Goltry, in a log house, the first in present Lodi, manufactured looms, fanning-mills, and other articles. He jealously guarded the secret of weaving "riddles" for his mills, and his work shop was forbidden to his own family. The mills had no castings, and would be a curiositv now. One Cooper was a maker of spinning-wheels in the same locality, and did a thriving business. The founder of a colony has use for most, save silversmiths and gentlemen, of trades and professions. The cultivation of the voice was regarded as needful, and the associations of the singing-school were pleasant. One of the early teachers of vocal culture was Daniel Clark, of Ovid. During the year 1808, he got up six schools, and held them at most accessible points: one at the log house of James Cover, and another at Smith's tavern, near Lodi. The books in use were Smith & Little's collection. The terms were fifty cents per scholar for thirteen nights. The close of terms was marked by a good "sing" at the court-house, where an audience could be accommodated. Nor was 34 HISTORY OF SENECA COUNTY, NEW YORK. the art of dancing neglected or destitute of advocates. An early number of the Waterloo Gazette gives notice of a dancing-school held by one Robinson at the house of Thayer. The rude mills of Bear and Halsey were speedily supplanted by others larger, more durable, and efficient. Mr. Bear, at Seauyes, employed the Yosts to prepare an ample frame. Post, girth, sill, and plate were worked and ready to be framed, when it was found the physical strength of the community was insufficient to raise the new building, and the proprietor was at a loss for help. Word was sent to Geneva, and the officiating minister gave notice to his congregation) at the close of the Sunday exercises of the facts in the case, and suggested that all should lend their aid at once and raise the building. The proposition was favorably received; boats were manned, the mill-frame put up, and the settlers quietly returned home, well satisfied with their having assisted a neighbor in a laudable enterprise, upon a day assigned to rest. The mill at Seauyes froze in winter, and, thawing in summer, when possible kept steadily at work. Too small to store the gathering grists, these were duly labled, placed upon stumps about the mill, and attended to in due time. If the settlers waited for their grinding, the shop of Mrs. Phoebe Smith offered refreshments of cake and beer, unless providentially a lunch was brought along. Deacon Isaac Rosa, wife, and seven children came in 1817 to Waterloo. Old, he was yet active and enterprising. Having superintended the building of the mills, he was employed to run them. The door in the front of the mill was in two parts. The pigs, attracted by feed, would crowd into the front door, which the deacon would close; then opening a back door, some fifteen feet above the water, he ran them out, and they shot, much surprised, into the water below. Deacon Rosa was employed to put up the frame of the old Presbyterian meeting-house. Messrs. Fairchild, Bacon, and Malthy went to see the frame, and found the plates on and supports placed in the basement for the heavy beams. The roof-timbers were being hauled up with a ginpole and tackle by a score of men, and the studs beneath bent with the pressure. Suddenly, with a crash, the whole frame fell, and seven or eight men lay under and among the ruins. Lorin Wills, a young, recently-married mechanic, was crushed and bruised, and soon died. Deacon Rosa was badly hurt and rendered a cripple for life. Mr. King, a carpenter from an adjoining county, was so injured that amputation of a leg was necessary. Orrin R. Fanisworth got off with a fractured skull, was trepanned, and lived several years. William H. Stewart was severely hurt, but finally recovered, badly crippled. Adon Cobleigh fell uninjured, and Captain Jehiel Parsons caught on the plate and escaped a fall. This misfortune was the event of the time, and can never be forgotten by witnesses. In the summer of 1821, the people of the county seat and vicinity were duly notified that on a certain day a whale, twenty-two feet long, would be on exhibition at the Eagle Tavern. The time arrived and so did the whale. An old resident, who could not be mistaken, describes the object as "a well-preserved real whale, braced internally with wooden ribs, thoroughly dried, and shaped up so as to show the size and form as near as could be of the real fish." It was seen during the day by various parties. Some took the wagon into the street to dump the whale into the canal to see if it could swim, but it was hauled back and locked in the barn. About three A. M., a bright light shone out and aroused the citizens, who hastened out and found the whale on fire and nearly consumed in the middle of the street, just north of the Eagle barn. The hostler, a Frenchman, ran to the showman's room and called out, "Mr. Parsons! Mr. Parsons! Your codfish be all on fire!" Mr. Parsons arrived in time to cut off a tail-piece, about four feet in length. About the year 1820, Seneca Falls and Fayette were visited by an odd-looking boy, clad in tow frock and trowsers, and barefooted. He hailed from Palmyra, Wayne County, and made a living by seeking hidden springs. This boy was Joseph Smith, the founder of Mormonism. On September 23, 1823, an angel appeared to Smith at Manchester, Ontario County, and told him that in the hill 'Cumorah' lay buried golden plates on which was engraved the history of the mound-builders, full and complete. The plates were duly unearthed and the translation commenced. Three men believed the new doctrine, Martin Harris, a well-to-do farmer, David Whitmore [sic], and Oliver Cowdry [sic], whose pen gave the prophet great assistance. Harris mortgaged his farm for money to print the 'Book of Mormon,' went to Ohio, lost all, and came back a poorer and wiser man. Mrs. Harris consigned a hundred or more pages of manuscript to the fire, delayed the work; and finding her husband infatuated, left him. Converts embracing the new faith, the first Mormon conference was held June 1, 1830, in the town of Fayette, Seneca County. W. W. Phelps published an anti-Masonic paper in Canandaigua, and Brigham Young is reported to have been a teacher and a religious exhorter in the same place. Few but are familiar with the heroism of the young Marquis La Fayette. Enjoying wealth, rank, and influence, he nevertheless left all these, and, coming to America, found in Washington a bosom friend. Intrusted with a command, he lavished his fortune upon their equipment, and aided us through the Revolution to its successful termination. Years passed. America developed grandly. Broad domains were peopled and cities by scores sprang into being. La Fayette was invited, in 1825, to visit this people, and when the old man came the enthusiasm was unbounded. His progress from point to point was a continuous ovation; bonfires blazed from the hill-tops, cannon thundered his coming, and deputations from one town escorted him to the next. From Geneva he came to Waterloo and Seneca Falls, and went thence to Auburn. Old soldiers flocked to meet him, and were received with the greatest kindness. Many persons on horseback and in carriages escorted him from Geneva, and when he had taken his position on the chamber stairs in the hall of the Waterloo Hotel, now Bunton's yeast factory, the multitude of men and women thronged in to shake his hand. Fatigued he certainly was, and this penance to a foolish custom marred the pleasure of an otherwise triumphal and happy tour of the country. The festivity of the occasion was interrupted by an accident and loss of life. An old swivel gun, which had been many voyages to Africa on the brig Pegasus, a Newport slaver, was being used to fire the salute. Not content with an ordinary load, a double charge of powder was put in and a mass of flax rammed in upon it, the charge being still further compressed by driving upon the rammer with an axe. The party were afraid to touch it off. Captain J. P. Parsons chanced to pass along, and, ignorant of the dangerous loading, took the burning match and touched it off. A tremendous report followed; the gun burst. A fragment struck and instantly killed the Captain, but of the throng around no one was hurt. Parsons left a mother and three sisters and a brother who depended on him for support, and when La Fayette learned of' the accident he sent them a thousand dollars. The celebrated preacher, Lorenzo Dow, preached in Seneca County on several occasions, more notably at a camp-meeting held on the west bank of Cayuga Lake, in October, 1821. A temporary log shelter had been erected to provide against storms; in this rude temple he addressed a large audience, drawn together by the fame of his strange manners and quaint expressions. In appearance, he was small of stature, dark complexion, long hair, and poorly dressed. In the pulpit, he was apt in expression, shrill in voice, and earnest in manner. Familiar with Scripture, blunt in their application, he won favor with the old settlers by his knowledge of their needs and evident sympathy with them. His text on this occasion was the well-known verse, "It is appointed unto man once to die, and after that the judgment." The tour of Andrew Johnson, in his "swing around the circle," brought him through Seneca Falls and Waterloo. He was accompanied by Generals Grant and Sherman, and Secretary Seward, and spoke briefly to the crowds assembled. Various celebrities have, at times, visited the towns of Seneca; among these was Prince de Joinville, who, in 1843, came near closing his career in a Seneca swamp, owing to the act of a gamin in turning the "old turnaround" switch, east of Seneca Falls village, and sending the engine, "Old Columbus," and all her train, off the track.... __________ Note 1: The 1876 text reveals no source for the assertion of Joseph Smith, Jr. having frequented Seneca County as early as "about the year 1820." This indefinite date was perhaps supplied by an old Waterloo resident by the name of Daniel S. Kendig -- see the information reportedly given by him, regarding the association of Joseph Smith with the prominent Seneca Falls businessman, Colonel Jacob Chamberlain, on page 129 of this history. Note 2: Another published assertion for the early presence of Joseph Smith, Jr. in the Seneca/Ontario borderlands came from Geneva pioneer Thomas D. Burrall. Mr. Burrall wrote to the Rochester Union & Advertiser in 1867, saying, "I knew him [Smith] well before his book was published. He was then a wood-cutter on my farm, more willing to live by his wits than his axe, and worked through the winter in company with some twenty or thirty others, rough backwoodsmen." Charles F. Milliken, in his 1911 History of Ontario County, p. 358, mentions that Burrall occupied his Geneva farm "from 1814 to 1856;" and that "During the ownership of Mr. Burrall, Joseph Smith ('Joe Smith') was for a while a foreman, but in the end being ignominiously discharged as an arrant rogue and a conscienceless swindler, the future prophet vindicated himself by discovering the 'Golden Plates of Mormon' and becoming the founder of a new religion." Milliken evidently obtained his information from the pages of old Geneva newspapers, but he provided no date for Smith's supposed employment. Those old newspaper reports allow for a period running from 1814 to about 1827. For example, the Geneva Advertiser of Mar. 23, 1886 stated: "Among those whom [Burrall] employed to cut the timber and pile it into cordwood was Joseph Smith... In his transactions with Mr. Burrall this Jo. Smith was far from honest and square. The work of cutting was paid for by the cord. Joseph followed the man whose duty it was to measure the wood, and removed the marks of measurement, through which means he received double pay for his work." Joel Henry Monroe, on pp. 40-41 of his A Century and a Quarter of History: Geneva From 1787 To 1912, guessed that "Joe Smith from about 1812, was a laborer on the farm in what is now the northern section of Geneva. It was said of him at this time that he was in every way unworthy of confidence." Monroe's unattributed date is an impossibility for a farm laborer known to have been born at the end of 1805. |
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[81]
It may be well to note the civil changes of early days in order, and recall, in official positions, the names of the pioneers. The settlement of Waterloo began when Onondaga was formed from Herkimer, in 1794. Two towns, Ovid and Romulus, embraced the area of Seneca County. In 1799, this region was included in Cayuga, and, in 1800, Washington was formed as a town from Romulus. Junius was formed from Washington, in 1803, and included the lands north of the Seneca River. The first town election was held Tuesday, March 1, 1803, John Parkhurst, clerk pro tem., and result shown by ballot: Supervisor, Lewis Birdsall; Town Clerk, Gideon Bowdish; Assessors, Asa Moore, Hugh W. Dobbin, and Elisha Pratt; Commissioners of Highways, Jesse Southwick, Jabez Disbrow, and Nathaniel Potter; Overseers of the Poor, Herman Swift and Stephen Hooper; Collector, Sirenus Swift; Constables, Jacob Chamberlain and S. Swift; Pound Master, Samuel Lay; Fence Viewers, S. Lay and Robert Oliver. Among road overseers are Josiah Crane, James Tripp, Henry Brightman, and Benjamin Collins. Tuesday, March 6, 1804. Meeting held at Stephen Hooper's tavern. Supervisor and Clerk re-elected; Nicholas Squire appears as Assessor; Stephen Crane and Amasa Shearman are new Commissioners of Highways; Simeon Bacon is Collector; Benjamin Stebbins, Constable. Fence Viewers are voted one dollar per day for services, and Oliver Brown, Bradley Disbrow, Henry Parker, Asa Bacon, Thomas Beadle, and William Galt are officials for this service and remuneration. March 5, 1805. Daniel Sayre is Supervisor; Russell Pratt, Town Clerk; D. Southwick, Assessor; T. Morris, R. Disbrow, J. Hall, J. Maynard, L. Van Alstine, and S. Chapman, Overseers of Highways. 1806. A. Knapp and B. Parkhurst are Constables; and Messrs. Briggs, Livingtone, Young, Southwick, Swift, Barnes, Reynolds, Parker, and Rogers in charge of roads. The meeting of 1807 was held at Lewis Birdsall's. Jacob L. Lazelere, Town Clerk; David Lum and Asa Smith, Commissioners of Highways. "Voted that no person shall keep a tavern or inn in this town, unless he cause to be made a good and sufficient yard for lodging stock." Voted, in 1808, that the town be divided by the north line of Galen, the new town to be called "Stirling." Meeting in 1811 at the house of J. Chamberlain. Resolved, that the town be divided at an original survey line, and the north part annexed to Galen. Election held in 1813, at Asa Bacon's, where State school allowance is refused as regards schools, and desired if a fund to educate the poor. Election was held at Pontius Hooper's, in 1815, and for several years at Jesse Decker's. In 1822, a meeting was held at the court-house; T. F. Stevens, P. A. Barker, J. Burton, and A. A. Baldwin, Justice of the Peace, presiding. Received of County, for schools, $243.80; of Town Collector, $246.25. Total, $490.05. Fifty-seven highway districts in the town. A vote was cast on dividing the town in 1824, and carried in the negative by ten to one.
ORGANIZATION OF WATERLOO.
82
HISTORY OF SENECA COUNTY, NEW YORK.
In or about 1800, a man named Asa Bacon was the owner and occupant of Lot 81. During the epidemic of tavern-keeping, he erected and conducted a house of entertainment for some years. Finally, dividing the lot, which is regarded as one of the best in the town, among his children, he returned to the Shakers at Lebanon, whence he had come. The old tavern has been transformed into a neat residence, and few would suspect the stout bench-hewed studding, covered by modern weatherboarding, to have held together a half-century, and, still firm as metal, form the basis of J. C. Halstead's pleasant home. The lot is in part owned to-day by the grandchildren of the old settler, W. F. and B. Bacon, the former being a resident. The first settler in the town of Waterloo was John Greene, who came here in 1789, from Rhode Island, and located at the cross-roads of Lot 80. Greene had right in one hundred and fifty acres, upon which he built a log hut, and gave his time to hunting, trapping, and traffic with the Indians, who are said to have feared him, principally on account of his unusual strength. The advent of settlers destroyed the interest of Greene in this locality, and, selling out to Walter Wood, he moved again to the woods beyond. Wood sold to John Tripp about 1800. The latter put up a frame tavern in 1803, and an addition to it afterwards. The building was burned some twenty years ago, while owned by Samuel Lundy, who had indirectly purchased. of Tripp. The farm was sold to David Devoll, and by him disposed of to A. McIntyre. Gideon Bowdish came upon the lot at a very early period, and, buying eighty acres on the northwest, made a temporary home of logs. The farm has descended by entailment at death from Gideon to William, his son, and from the son to his children. John Fowler, a maker of spinning-wheels during leisure hours, was owner and dweller upon a of one hundred and fifteen acres of the northeast corner in the year 1805. His stay was transient and he sold out to John Lane, a New Jersey carpenter, well qualified for his business; his services were in demand, and he is recalled as the leading mechanic of the locality. At his demise, the heirs sold to William Shotwell, and the successive owners have been Josiah E. Holbrook and S. S. Maynard, the present possessor. Joseph Bigelow had one hundred acres on the south part, and moved upon them with his family in 1805. Sale was made to Benjamin Howland, who in turn sold to William Webster, from New Jersey. Abram Vail became its next owner, and his son-in-law, O. S. Maynard, is now occupant. When Henry Bonnell, of New Jersey, in 1803, came out to Seneca County bringing his family in a wagon, he settled on fifty-five acres of the north part of Lot 79. Before be could put up the customary log house, the trees had to be cut away from the site, but these and like difficulties gave way before his persistent efforts. Twelve years he tilled the fields in summer and continued his improvements in winter, while a family grew up about him. At the close of the war of 1812, he yielded to the impulse to sell, which has been to the advantage of some and the injury of many, and, receiving his price from Richard Dell, moved north to Wayne County. Dell continued in possession until 1834, when he gave way to Charles Bonnell, whose son is the present owner. Not with long, pointed tube, driven by successive blows deep into the earth, and having attached the justly celebrated pumps like those turned out by thousands from the works at Seneca Falls, but by an ever-deepening cylindrical hole, from which the earth, clay, and gravel came up slowly by the windlass, till a subterranean vein was reached, stone walled, with sweep and oaken bucket, was the early settler supplied with water. The well-digger's occupation is gone, but William Hyatt, who came September 1, 1800, with the Tripps from Washington County and dug the wells through the neighborhood, did an essential service to the settlers, and is remembered as having lived on a farm of fifty acres of the lot, which he found time to clear and make productive. Hyatt was stout and industrious, and maintained himself upon his possession until 1810, when he went West to Ohio, having made a sale to a blacksmith named Daniel Mills, who ran a shop in connection with the farm. William Bowdish bought the field and deeded it to Phoebe B. Dean, his daughter, and it is now the land of William R. Bonnell. Benjamin Ball, of New Jersey, moved with a family upon the centre of the lot, and claimed a tract of sixty-five acres. He was an adept at nail-making, which business, pursued at intervals in the East, furnished means to help clear up his land and surround himself with comforts. His trouble seems to have been the prevalence of bears, which lost no opportunity to carry off a hog; yet Ball was able to reimburse himself with the scarcely inferior meat of bruin's self, whose shaggy coat made warm coverings. Hugh Jackson came very early, and located upon eighty-five acres in the southeast of the lot; having sold to Philetus Swift, he in turn transferred to Benjamin Hartwell, and then, from various ownership, the tract has passed to become the property of Henry Bonnell. Lot 78 lies on the west, and joins upon Ontario. Samuel Canfield, an early school-master, settled on the west line upon fifty acres, and was the first upon the lot, which lay unoccupied till 1828. A log house yet standing stood opposite Canfield's place. In it lived Charles Doty, who was the owner of a tract, which has been known in consequence as Doty's Marsh. The lot has a number of occupants, principally of more recent date. Lot 89 was first settled in 1804, by an Irishman named Martin, who moved upon the east side with his family, and erected a habitation. Martin moved away within a few years. Hugh W. Dobbin, a colonel during the second war with Great Britain and a gallant and meritorious officer, acquired the whole lot some time in 1825, and his sons, Lodowick and William, took up a residence upon it. A part of the tract still remains with the descendants. Lot 90 was settled about 1802, by James Dobbin, from Long Island. He owned one hundred acres in the western part, and built a tavern, which is in use as the residence of E. Stone, and he afterward became a well-known merchant of Rochester. Six years after the location of Dobbin on the lot, Septimus Evans settled a little to the east of him, and was known as a person of considerable property. Joseph Scott bought a part of Evans's land, and lived upon it many years ago. Two roads, two railroads, and a canal traverse the lot. H. W. Dobbin is regarded as the first settler upon Lot 92. His farm embraced one hundred and thirty acres in the central portion.There he erected a frame house, and opened a tavern which he kept for many years, and became known as a social and military man and an excellent landlord, far and wide; We have said that he distinguished himself in the engagements fought on Canadian territory, and, returning to Seneca, he resumed his vocation of keeping a public house. Finally removing to Geneva, in 1840, he there resided till his death, which transpired at the age of eighty-six. S. S. Mallory now owns the former Dobbin farm. The east side of the lot was taken up by Governor Tompkins. About 1818, John Cowdry moved upon it with a family, and erected a frame dwelling. He had acquired the rank of colonel in the war of
HISTORY OF SENECA COUNTY, NEW YORK.
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__________ Note 1: John Cowdery (1757-1835) was a third cousin to Oliver Cowdery's father. It is unlikely that John arrived in Waterloo (then Junius) township as early as "about 1818." His name does not appear in the 1820 federal census tabulation for the region which later became known as Waterloo. Note 2: Oliver Cowdery's possible interaction with his cousin John remains undetermined. Oliver was presumably living in the nearby Arcadia-Lyons area (in now Wayne County) by late 1827. At least a letter was sent to him via the Newark post office, prior to Oct. 1, 1827 and he signed a promissory note for Lyons grocer David Adams on Aug. 11, 1828. One old-timer from Fayette township places Oliver at the Yost school, near John Cowdery's residence, during the second half of the 1820s. It is reasonable to assume that Oliver knew of his cousin's presence in Waterloo, and that the two men may have interacted there. [ 120a ] JACOB P. CHAMBERLAIN 
Frequent allusions in mercantile and political history demonstrate the public activity and useful services of Jacob P. Chamberlain in all that regards the best interests of the villages ofSeneca Falls and Waterloo, and of Seneca County and the Stateat large. His native State is Massachusetts, where, in Worcester County in 1802, began his long and unblemished career. He is of English descent, and his ancestors were among the first settlers of the Bay State. His father, John Chamberlain, was also a native of Massachusetts; and, by authority of the State, was one of the first surveyors that entered the State of Maine to lay out her territorial boundaries. Mr. Chamberlain removed with his parents to Cortland Village, in the State of New York, in the year 1807, and, in about the year 1809, to Waterloo, Seneca County. Both parents died in the year 1818. -- Mr. C. was brought up on a farm, securing a common English and academical education which he early made practical by several years of service as a teacher in the town of Varick. Engaging in farming, and desirous of enlarging his field of labor, he sold in Varick, and purchased in the town of Seneca Falls the property known as the Dimmick Farm, lying immediately west of the large landed estate of his old and trusted friend, the late Gary V. Sackett. His interest in agriculture has always been of an earnest and lively character, continuing, during all his life experience, unabated, and in which he still has invested much of his resources. In 1843, Mr. C. removed to the village of Seneca Falls, having become the owner of the milling property known as the "Lower Mill," and, in 1854, of what was called the "Dey Mill." He did a large and extensive milling business, and continued in it until within a few years. Public spirited and ever ready to aid all enterprises looking to the welfare and growth of Seneca Falls, he early became interested in the manufacture of woolen goods, and, in 1855, prominently assisted in the organization of the Phoenix Company, of Seneca Falls, of which he became president, and so continued until 1864, making the business extended and prosperous and adding greatly to the fast-growing reputation of his place as an advantageous manufacturing point. More recently he gave largely both of means and time towards the erection of the new Methodist Episcopal Church edifice, whose construction he personally superintended, and of whose society he is a worthy and estimable member. In political conviction, Mr. C. was originally a Whig, but on the organization of the "Republican party he was one of the most forward to embark in the new movement, taking a deep interest and an active part in all matters affecting our State and national politics. In 1859, he represented the county of Seneca in the State Legislature as member of Assembly, and in the Thirty-seventh Congress was representative of this district, then embracing the counties of Seneca, Ontario, and Yates. Mr. C. was married in 1823 to Miss Catharine Kuney, and has a large and reputable family, whose members are mostly residents of this place. Jacob P. Chamberlain is one of those men, not uncommon to our American life, who pursue their course in a quiet, unostentatious manner, doing thoroughly and earnestly whatever they once undertake. He is well, favorably, and extensively known as a high-minded, houorable, and intelligent man, and his unvarying success in his various projects is attributed not only to his large business capacities, but to that earnest, thoughtful, and persistent will-power constantly employed in every duty. Not unmindful of the approach of age and infirmity, he has constructed a spacious, comfortable, and beautiful home, where, now retired from business cares, memory reverts to the stirring and eventful past, wherein a worthy part was borne and no responsibility shirked; and hope glorifies the future with promise of enduring reward in the higher and after life. In the manifold character borne in a life's gradation, we find a conscientious and faithful teacher, a fair, upright farmer, advancing steadily in his laborious calling and in the estimation of his fellow-men, a scrupulous and methodical miller, an enterprising and judicious manufacturer, a benevolentand philanthropic churchman, and a patriotic and consistent politician his highest enjoyment and purest gratification arising from the laudable desire to produce the greatest general good from individual resources. He has been the benefactor of his village, his county, and his State. __________ Note 1: On page 129 of this same book, the historian says, "Joseph Smith, the Mormon prophet... worked as a day-laborer for old Colonel Jacob Chamberlain, and occasionally for others, when not engaged with his mineral rods digging for gold in various places." Unfortunately the date of Smith's presumed employment with Mr. Chamberlain was not provided. Kurt Elieson, in his 2011 book, Historical Context of the Doctrine & Covenants, speculates that Smith's hired hand work began in October of 1830: "'...finally, he sent to [Harmony,] Pennsylvania for his goods and settled himself in Waterloo.' While at Waterloo Joseph Smith 'worked as a day laborer for old Jacob Chamberlain and occasionally for others.' Joseph & Emma previously left Harmony in about late September and stayed a short time with Whitmers at Fayette, but they now settle at Waterloo." There is something wrong with that generalization -- throughout October and November of 1830, Joseph Smith, Jr. must have been at the Whitmers' in Fayette, and not north of the Seneca River in adjacent Waterloo. During the first week in December he was at his parents' temporary residence in Seneca Falls (more properly, "The Kingdom" settlement in west Seneca Falls). At no time does Smith's history place him for any substantial length of time in Waterloo. He may indeed have received some support from Jacob P. Chamberlain (who lived at "The Kingdom) during the fall of 1830 -- but not for "day laborer" work in Waterloo. Note 2: Since Joseph Smith, Jr. was likely busily engaged in preaching, "translation," and other church work during the last weeks of 1830, he would have had precious little time to spare doing manual labor. His employment of that sort (whether with Chamberlain or "others") must have occurred at an earlier date -- during the timespan when he was "engaged with his mineral rods digging for gold in various places." And it is to these earlier times that historian D. Michael Quinn relegates Smith's association with Jacob P. Chamberlain. In the second edition of his Early Mormonism and the Magic World View, Quinn favors the "about the year 1820" period reported by the History of Seneca County writer on page 34. Quinn attributes this bit of historical information to the same Daniel S. Kendig mentioned on page 129 -- but there is nothing in the 1876 text to support the conclusion that either Mr. Kendig or Mr. Chamberlain supplied any such "1820" information. Quinn goes on to bolster his "about the year 1820" speculating with a report of a letter "remaining at the Junius Post-Office" in April 1819, addressed to "Joseph Smith." However, at the beginning of 1819 Joseph Smith, Jr. would have been barely thirteen years old -- an unlikely age for a boy to be receiving letters away from home. Perhaps the letter addressee mentioned in the 1819 notice could have been Joseph Smith, Sr., but even that fact (?) would not place the younger Smith in Seneca County as early as 1819-20. Note 3: On page 51 of Early Mormonism and the Magic World View, Quinn goes on to say: "Born in 1776 [sic], Jacob Chamberlain was one of young Smith's early converts at Junius/Waterloo. This was far closer to the Smith farm than the Susquehanna River border. Junius Township was adjacent to Phelps, which was only nine miles east from Manchester." And on pp. 58-59, Quinn adds: "When the Smith family began treasure-seeking in 1819 they were poor and lacked outside financing... In the Smith family's immediate neighborhood, most of the funding for the treasure-quest came from one man... a Mr. Fish... There were different benefactors in other locations... first Oliver Harper and later Josiah Stowell provided the funding... Jacob Chamberlain apparently financed Smith's treasure-quest in the area of Junius/Waterloo. In 1831 Palmyra residents referred to Chamberlain's former financial aid to Joseph in Waterloo and they expressed hope that it had ended." See also the reference to a "Col. C." of Waterloo breaking away from Mormon influence at about this same time, in the 1867 letter of Thomas D. Burrall, a prosperous Geneva resident of that period. Note 4: There is yet another possibility -- that Joseph Smith, Jr. met Jacob P. Chamberlain as early as 1821-22 or 1823, at a time when members of the Smith family were hiring out as "water witches." One of Chamberlain's sons reported in 1903 that Seneca Falls' "The Kingdom was also the early home... where Joseph Smith, the founder of Mormonism, lived for a while in the fall of 1823." An 1904 preface to the same Chamberlain son's recollections, asserted that "Joseph Smith, the founder of Mormonism... located at Kingdom, a mile west of Seneca Falls, about 1821 or '22 as a general hand for any kind of work: but engaged chiefly in finding water with a switch carried in the hand." As with the 1876 account of Smith's presence in Seneca County in "about the year 1820," the 1904 re-dating to "about 1821 or '22" comes from an anonymous source. It is very likely that Joseph Smith, Jr. (and perhaps also his father) did encounter Jacob P. Chamberlain and work for him in the vicinity of "The Kingdom" during the 1820s. The exact circumstances and date may never be known. By early 1831 Chamberlain had severed his connection with the Smith family, however (see notes appended to Lucy Mack Smith's Jan. 6, 1831 letter. |
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[129]
The territory embraced within the boundaries of this County, and more particularly the town of Fayette, formed a part of the celebrated "hunting-grounds" of the Iroquois Indians. Here the circling smoke arose from many an Indian village, and the wilderness was dotted with wigwams. The hunter bounded through the forest after the deer and moose; beavers, otters, and martens were in abundance; the salmon smoked at every camp-fire; the waters of the lakes were parted by the birchen canoe, and the dripping oar of the Seneca glistened in the sunlight. Here was the Indian in all his glory. This was the Indian Eden, and, as far as his unsophisticated vision extended, destined to remain. The unfortunate allegiance of the Six Nations to the British crown soon brought this sweet dream to a close. The butcheries of Cherry Valley and Wyoming called down upon the heads of the red brothers the wrath of Washington, and the result was that terrible blow of Sullivan, when he swept the Indian country, as it were, with a besom of destruction. This town is identified with that invasion. When the stern Indian-hunter returned from the Genesee flats, retracing his line of march strewn everywhere with desolation and ruin, he encamped on "Oakland Farm," and from this point dispatched Colonel Zebulon Butler, with five hundred riflemen, to visit the east shore of Cayuga Lake and inflict the same punishment upon the Cayugas that he had so severely dealt to the Senecas. It is claimed by some, and we think justly, that Red Jacket, the celebrated Seneca orator and chieftain, was born in this town. Seven cities contend for the birthplace of the poet Homer, and nearly as many places have laid claim to the nativity of Red Jacket. The writer feels justified in placing upon the imperishable pages that he first saw the light of day near Cayuga Lake, on the banks of Canoga Creek, in about the year 1759. He died near Bufialo, New York, January 20, 1830. His Indian name was Sagoyewatha or Suguwatha, signifying "the keeper awake." His English name -- Red Jacket -- was due to a richly-embroidered scarlet jacket given him by the British during the Revolution. He was exalted above his tribe as an orator, and boasted that he was "born an orator." He strenuously resisted the advances of civilization, but gradually gave way to the onward march of the pale-face, and ended his eventful career as a confirmed drunkard. He was not a warrior in the true sense of that term, and was not possessed of those savage elements -- to his honor be it said -- that characterized Brandt. He was mightiest at the council-fire, and wielded the greatest influence at the treaty. THE MORMON PROPHET -- FIRST BAPTISM. Joseph Smith, the Mormon prophet, was at one time a resident of this town. Hon. D. S. Kendig, who furnished the writer this information, remembers him very well. He worked as a day-laborer for old Colonel Jacob Chamberlain, and occasionally for others, when not engaged with his mineral rods digging for gold in various places. He was invariable disappointed, though often times striking with his crowbar an iron chest, supposed to contain the desired gold, when by some mysterious agency it would vanish to some other place. On one occasion, he happened to strike the 'Golden Bible,' as he averted, near Palmyra, Wayne County. This Bible he brought to the house of an honest old Dutch farmer, named Whitmer, living in Fayette, about three miles south of Waterloo, and there translated it, and by the aid of one Cowdry, wrote the Mormon Bible, or a portion of it, which was afterwards printed. This was about the year 1829 or 1830. In 1831 he left Fayette, with numerous converts, among whom were the whole Whitmer family and William Jolly. With them also went a family from Junius, named Bennett, and many others. They first stopped at Kirtland, Ohio, and subsequently located at Nauvoo, Illinois. The manner of translating the 'Golden Bible' was a novel one. "Joe" Smith would look into a hat and read, and Cowdry would write down as the mysterious characters on the plates were revealed to his understanding. The first baptism in the Mormon faith was made in this town, by immersion in a small brook, called Thomas Creek.THE FIRST SETTLEMENT. The first settlement in Fayette was undoubtedly made by a pioneer named James Bennett, from Pennsylvania, who located on the shore of Cayuga Lake in the year 1789.Captain Ward, an ofiicer in the war of the Revolution, was an early settler on Lot 25, in the northeast comer part of the town. A man named Oves was an early settler on Lot 26, and was somewhat celebrated as a pioneer tailor; but, unlike those of to-day, who form suits from the various kinds of costly material, he had only one known to him, and that was deer-skin. Mr. John Williams, now residing a short distance south of the village of Canoga, relates that he well remembers going to this primitive knight of the shears, and having pants cut and made from the above-mentioned material. John Oliver was an early settler on Lot 27, and died thereon a number of years ago, at the advanced age of seventy-three. Michael Vreeland was a pioneer on the Canoga reservation. In an early day in the State of Pennsylvania, Mr. Vreeland and his father were captured by the Indians, and the savage spirit of the red man, not content with the simple custody of their prisoners and the torture they might inflict upou them, concluded to dispatch the elder Vreeland, whereupon he was massacred, cut in pieces, and roasted, and the son compelled to partake of the flesh of the father. David Blackney was also an early settler in the Canoga reservation. He met a melancholy fate by burning to death in an attempt to rescue his little child, who was asleep in his dwelling when it was burned in about the year 1815; both father and child were consumed in the flames. James Kilpatrick was an early settler on the site of the present village of Canoga. Mr. Conner and Patrick Fowler were early settlers on Lot 40, south of the village, on lands now owned by A. McDuffie and Alanson Hause. The first proprietor of Lot 41 was G. Johnston, and the first settler John Badgley, on premises now owned by George W. Randall and Daniel Disimger. Dr. Hartshorn and Charles Woodruff early located on Lot 46, Israel Howell and John Baker on Lot 52, and Enos Tooker, from Orange County, New York, on Lot 51, on premises now owned by his son J. H. Tooker. A Mr. Bull was also a pioneer on this lot. Mr. Hortan early settled on Lot 57, near the lake, at the point then called Hortonis, and since known as Hause's Point. Jacob Singer was an early settler on Lot 56; Peter Ditmars on Lot 50; Peter Dear, Jr., James Huff, and Arthur Williamson, familiarly known as Uncle "Ort," on Lot 45; Mr. Emerick on Lot 39, and Cook and Noricon on Lot 34. On this lot is the celebrated Canoga Spring. This spring is about ten feet in diameter, and the water rises to the surface with great rapidity, and is clear, tasteless, and inodorous. The bubbles of gas which rise are pure nitrogen. The water from this spring, which forms Canoga Creek, furnishes a supply for turning several mills, and passes into Cayuga Lake. "The amount of gas given off by this spring is incredibly great, as the surface presents the appearance of ebullition, and on stining the bottom with a stick the supply is so much increased that a large test-bottle may be filled in a few seconds. The temperature of thewater in June was 45 degrees, the air at the same time was 82 degrees." Isaac Coyle and Jesse Boardman were early settlers on Lot 33, on premises now owned by Michael Hoster and Michael Hoster, Jr. Archibald Mellon, from Connecticut, was the pioneer on Lot 38, where, in an early day, was a large rattlesnake den, the terror of the neighborhood for miles around. John Kuney early settled on Lot 44; the Krumps on Lot 49; Peter Dear on Lot 55; Peter Thayer on Lot 54; Adam Hosstetter on Lots 47 and 48; Geo. Stroub and Jacob Reigel on Lot 37; Ludowick Stofflett on Lot 32; Daniel and Henry Reigle on Lot 28; Wm. Lewis and Phineas Butler on Lot 23; Mrs. Packer and a Mr. Martin, Urias Van Clief and Squire Jacob Knox on Lot 22, on premises now owned by L. Frantz and M. L. Allen; Hugh McAllister and a man named Conner on Lot 27; Christian Hoster and Thomas Disbrow on Lot 31. Mr. Hoster came from Northumberland County, Pennsylvania, in 1803, and settled on this lot, where he died, in 1810, at the age of sixty-four years. The
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Rev. Diedrich Willers'
Centennial Historical Sketch of... Fayette
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CENTENNIAL HISTORICAL SKETCH OF THE TOWN OF FAYETTE SENECA COUNTY, NEW YORK PREPARED BY DIEDRICH WILLERS _________ GENEVA, N. Y. PRESS OF W. F.HUMPHREY. 1900. |
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One of these was established at the Burgh schoolhouse in or about 1819, by the late Deacon Hugh McAlister, which was undoubtedly the earliest Sunday activity conducted in the town. The chief province of the local historian is to give a statement of facts and events relating to his locality.leaving criticisms thereon, to others. The Mormon church which has arisen to prominence at the present time, was first organized at the house of Peter Whitmer, a Pennsylvania German farmer (residing upon a farm in the southeast corner of Military Lot No. 13, in Fayette), April 6, 1830. The founder of this church was Joseph Smith, born at Sharon, Vermont, Dec. 23, 1805, who in 1815 removed to Western New York with his parents. In after years, he made it known, that as early as Sept. 22, 1823, he had discovered certain plates, known as the "Golden plates," buried in a hill, in the Town of Manchester, Ontario County, N.Y., about four miles south of Palmyra, which plates however he did not remove from their place of deposit, until four years afterwards. These plates contained inscriptions in unknown characters, or letters, which soon after he had exhumed them, in Sept. 1827, he began (while living at the home of his wife, in Harmony, Penn.) to translate and transcribe into English, with the aid, as he alleged, of certain mysterious Seer Stones, which he called Urim and Thummim. In June 1829, Joseph Smith removed from Pennsylvania to the residence of Peter Whitmer, where the work of translation progressed, assisted by Oliver Cowdery and David and John Whitmer (sons of Peter), and the "Book of Mormon," called also the "Mormon Bible," first printed by Egbert B. Grandin at Palmyra, N. Y., was issued in the year 1830. The organization of April 6, 1830, alluded to, was perfected by Joseph Smith (then known as "the Prophet") and five others, to wit: Oliver Cowdery, David Whitmer, Peter Whitmer, Jr., Hyrum Smith and Samuel H. Smith. As early as June 1829, David Whitmer and Hyrum Smith were baptized by Joseph Smith by immersion, in Seneca lake, and one (John Whitmer), was baptized there by Oliver Cowdery.
The first public meeting after the organization referred to, was held at the house of Peter Whitmer, April 11, 1830, at which Oliver Cowdery preached. On the same day Hiram Page, Catherine Page, Christian Whitmer, Anna Whitmer, Jacob Whitmer, and Elizabeth Whitmer were baptized, and on April 18, of the same year, Peter Whitmer, Sr., Mary Whitmer, William Jolly, Elizabeth Jolly, Vincent Jolly and Elizabeth Ann Whitmer were baptized. In June, 1830, nine coverts in addition to those named, were baptized in Fayette, and a number of others were from time to time baptized by immersion in Seneca lake, Seneca river, Thomas and Kendig creeks, and other streams not far from the Whitmer farm. Preaching services were held in 1830 and 1831 at Peter Whitmer's house, and at Whitmer's school house, in District No. 17, Fayette (northeast from Whitmer's near Martin Miller's, and the junction of Military Lots 3, 4, and 13). This school district was annulled in 1841, and the school house has since been removed. Another preaching point was at the school house in school district No. 15 (now No. 7), in the locality known as "The Beach," in northeast Fayette. The first Conference of the Mormon church was held in Fayette, June 1, 1830, at which thirty members were present. The second General Conference held in Fayette, Sept. 1, 1830, continued for three days, and a third Conference was held in this town, Jan. 2, 1831. Joseph Smith removed his family from Harmony, Pa., to Peter Whitmer's, the last week in August, 1830. Sidney Rigdon and Orson Pratt (who, with Oliver Cowdery and David Whitmer were prominent in the early development of the Mormon church), came to Fayette late in the year 1830. In the latter part of January, 1831, Joseph Smith and wife, Sidney Rigdon and others, removed to Kirtland, Ohio. The Whitmer and Jolly families accompanied, or soon after followed there. A brief mention will be made of subsequent movements, especially as relating to former residents of Fayette. At Kirtland, Ohio, a temple was erected and in 1834, Joseph Smith was chosen President of the Mormon church. In 1838, the Mormons
then remaining at Kirtland and vicinity, decided to remove to Missouri -- whither a large colony had preceded as early as 1831, locating at Independence, in Jackson County, and afterward in Clay County in that State. The Whitmer family were included in the number which removed early to Missouri, but a part of the Jolly family is understood to have remained in Ohio. Meeting with much opposition in Missouri, the Mormons removed in May, 1839, to Nauvoo, Illinois, on the Mississippi River. Here a city was founded of which Joseph Smith was several times elected mayor. A temple of great proportions and indeed a magnificent structure, was here erected and the membership of the church increased -- many foreign converts being of the number of additions. Here again a conflict arose with the local authorities and in 1844, Joseph Smith and his brother Hyrum were incarcerated in the county jail of Hancock County, at Carthage, Illinois, were both were killed by a mob, June 27, 1844. The Mormon removal from Illinois to Utah Territory, took place in 1846-1847, in which last named year, Salt Lake City was founded -- the semi centennial of the founding of which was celebrated July 24, 1897. Utah was admitted as a State of the United States, in January 1896, polygamy having been declared abolished. It may here be stated, that at the time of its organization in Fayette, and while the members of the Mormon church remained in this county, polygamy was neither avowed, preached nor practiced, nor indeed until about thirteen years afterwards (1843) was it announced by revelation and in 1852, proclaimed as a doctrine of the Mormon church by Brigham Young, then President of that church. The Whitmer family remained in Missouri and took no part in the Mormon removals to Illinois and Utah. Peter Whitmer, Sr., the head of the family -- born near Harrisburg, Pennsylvania, July 14, 1773, and removing to Fayette about 1810 -- was the father of five sons and one daughter, all of whom joined the Mormon church. He died at the house of his son -- Hon. David Whitmer in Richmond, Ray Co., Missouri, Aug. 13, 1854. He is spoken of by old Fayette residents, as a worthy and industrious citizen.
David Whitmer, who bore a leading part in the Mormon movement, while a resident of Fayette, was, after June, 1838, not in sympathy with Joseph Smith and in a pamphlet published by him in 1887, entitled "An Address to all believers in Christ," while avowing his belief both in the Holy Bible and in the Book of Mormon, gives a number of reasons for dissenting from the Mormon church of the Salt Lake City organization, as well as from the Re-organized branch of that church. In his pamphlet, Mr. Whitmer strongly denounces certain changes and additions in the Book of "Doctrines and Covenants," including polygamy, and says: "left the Body in June 1838, being five years before polygamy was introduced." He says of polygamy: "I wish here to state, that I do not indorse polygamy or spiritual wifeism. It is a great evil; shocking to the moral sense, and the more so, because practised in the name of religion. It is of man and not of God, and is especially forbidden in the Book of Mormon itself." David Whitmer was born near Harrisburg, Pennsylvania, Jan. 7, 1805, and removed with his parents to Fayette, N. Y. He was baptized and ordained an Elder of the Mormon faith by Joseph Smith in June 1829. On Jan. 9, 1831, before removing from Fayette, he married Miss Julia Ann Jolly, daughter of William Jolly of this town. He removed to Kirtland, Ohio, in 1831 and from Ohio to Missouri in 1834, locating at the city of Richmond, in the latter State in 1838, where he continued to reside until his death. He was a substantial and prominent resident of that city, having been elected its mayor in 1866, where he died Jan. 25, 1888. In his pamphlet of 1887, he divides the Mormon church into three parts -- naming his own branch as "The Church of Jesus Christ" -- the second division being the Salt Lake City, Utah branch known as "The Church of Jesus Christ of Latter Day Saints," and the third division with headquarters at Lamoni, Iowa, (known also as the Anti-Polygamy branch) as "The Reorganized Church of Jesus Christ of Latter Day Saints." The brothers of David Whitmer were Christian, Jacob, John and Peter, Jr., and his sister married Hiram Page of Fayette. Two of the Whitmer brothers -- Christian and Jacob -- each
married a lady by the name of Schott, descending from a Fayette family of that name -- before removing West. In his pamphlet, David Whitmer says that his brothers, Christian and Peter, died prior to 1838. John Whitmer became the first historian of the Mormon Church. He died at Far West, near Kingston, Caldwell County, Missouri, a few years ago. Nothing has been ascertained as to Jacob Whitmer and Hiram Page, since leaving Fayette. Oliver Cowdery, a school teacher, came to Fayette and taught a district school in the Yost district before 1830, * and he with David Whitmer and Martin Harris, constituted the three witnesses certifying to the Book of Mormon. (Mr. Lee Yost, now of Lenawee County, Michigan, aged eighty-five years, attended this term of school.) Mr. Cowdery died at Richmond, Missouri, March 3, 1850. Martin Harris, of Palmyra, N. Y., an active participant in the early movements of the church in Fayette, one of the three witnesses, and who it is said gave financial assistance in the publication of the Book of Mormon -- was born in East-town, Saratoga Co., N.Y., May 18, 1783, and died at Clarkston, Cache Co., Utah, July 10, 1875. In the year 1899, several missionaries from the Salt Lake City, Utah, branch of Mormons, visited Fayette (and other parts of Seneca County) and devoted considerable time to a personal house-to-house canvass of the localities visited.... __________ * Note 1: Lee Yost's early recollection of Oliver Cowdery is further detailed in his May 18, 1897 letter to Diedrich Willers, (EMD 5 287-291) where he says: "Oliver Cowdery taught School in our district before Joe Smith said he found the golden plates [Sept, 1827?]... it was the winter school... Cowdery was in the habit of staying in the school house late nights writing about something, no one knew what." -- See David Whitmer's interview in the Chicago Daily Tribune of Dec. 17, 1885 where it is stated: "The father [Peter Whitmer, Sr.] was a strict Presbyterian, and brought his children up with rigid sectarian discipline. Besides a daughter, who married Oliver Cowdery, the village schoolmaster, there were four sons -- Jacob, John, David and Christian..." -- In an article published in the Kansas City Journal of June 5, 1881, David Whitmer reported an early familiarity with Oliver Cowdery: "I first heard of what is now termed Mormonism in the year 1828. I made a business trip to Palmyra, New York, and while there stopped with one Oliver Cowdery.... Cowdery and I, as well as others, talked about the matter." The implication provided in these two interview reports, is that David and his sister knew Oliver Cowdery at an early date, because he had been a "schoolmaster" in their "village," (or perhaps in some other nearby village in the Waterloo-Fayette area). Note 2: The publication of an unclaimed letters notification, in the Lyons Advertiser of Oct. 17, 1827, in which a letter for "Oliver Cowdery" is listed, shows that some correspondent expected Oliver to be picking up his mail in that place (Arcadia and/or Lyons townships of Wayne Co., where Oliver's father and brother lived). The close proximity of the Waterloo-Fayette area and the Arcadia-Lyons area, is a further indication that Oliver Cowdery could have lived close enough to the Whitmers, c. 1826-27, for David and his siblings to have known Oliver as "the village schoolmaster." See also Larry E. Morris' 2007 JBMS paper, "The Conversion of Oliver Cowdery," where he dates Oliver's arrival in western New York to "the mid-1820s." Morris does not, however, supply any information relative to Oliver's reported teaching employment at the Yost School (presumably the old schoolhouse in Fayette's Distict 1, where members of the Yost family had farms). See also Morris' 2007 Fair Conference paper, "The Cowdery Controversies," wherein he provides additional information on Oliver Cowdery's Aug. 11, 1828 promissory note, but does not address the school teaching reports. Note 3: In his 1938 book, The A. B. C. History of Palmyra, Willard Bean speaks of the young Oliver as having "canvassed the vicinity of the Smith home in Manchester, to get up a subscription school" "where the 'little red' cobble-rock Armington school now stands" in November of 1828. Oliver's educational career activity during "the mid-1820s" may also explain the seemingly strange chronology provided to Thomas Gregg by Lorenzo Saunders in 1885: "Oliver Cowdery, he came from Kirtland [sic - Kirtland Tract?] in the summer of 1826 and was about there until fall and took a school in the district where the Smiths lived and the next summer he was missing and I didn't see him until fall and he came back and took our school in the district where we lived and taught about a week and went to the schoolboard and wanted the board to let him off and they did and he went to Smith and went to writing the Book of Mormon." If Oliver, on different occasions, went about soliciting students "to get up a subscription school," then his activities may account for the report from David Whitmer, of Oliver teaching in the Waterloo area, as well as Lorenzo Saunders' memory of Oliver teaching at both Manchester's Stafford School, "in the district where the Smiths lived" (Ontario Co. District #11) and the Armington School (Ontario Co. District #10) on Canandaigua Road, where the Saunders family lived. Note 4: See also Elder Heman C. Smith's exposition of Willers' account, published in the RLDS Journal of History for Jan. of 1910, along with D. Michael Quinn's 1973 article on Rev. Willers and an interesting letter on Seneca County Mormonism written by him in 1830. ( under construction ) |
“Grip's” Historical Souvenir of Waterloo, N.Y.
by E. L. Welch (Syracuse: 1903)
|
[ 91 ]
..."Mormon Joe, born near Waterloo -- Joseph Smith, the Morman prophet, came to Waterloo, or rather the town of Fayette about 1830. He made his headquarters at the farm house of Peter Whitmer, two miles south-west of the village, which was the birth place of the Mormon church; for it was there where Joe Smith first declared the golden plates, and their divinity, which he claimed to have unearthed on a hill near Manchester, Ontario county; and it was at Whitmer's where he received and promulgated "the revelation" for establishing the church and where it also effected the organization. Several weeks following his arrival, Smith was shut up in Whitmer's house, hours at a time, engaged in translating the charactors engraved on the plates which he called "Reformed Egyptian." With two bright, clean stones in his hands -- stones similar in appearance to those usually gathered in fresh water on a gravelly beach -- he sat intently gazing upon them and from time to time uttering in baritone sentences, which, as he spoke them, were written down by a companion named Oliver Courdnay [sic - Cowdery?]. Thus was produced that great volume of manuscript upon "which the Morman church rests the claim of divine inspiration. Smith called the two stones he used, through which he said he interpreted the golden plates, his "divine optical instruments." He said they "had a spiritual reflection from the plates." In the meantime he obtained such funds as he required, by days' work at cutting timber, burning brush and digging ditch. Neighbors came in from time to time but were never allowed to see the golden plates. Smith told them the plates were too sacred for profane eyes. The half a dozen followers he obtained at that time he took one by one, as each professed the faith, to the nearest shore of Thomas creek, a small stream flowing near the eastern end of the village, where he baptised them. Then he invited as many as could be reached to attend his meetings at Whitmer's house. At last he ostentatiously "enrolled" in "the book of life" his assistant Oliver Courdney and Hymen [sic - Hyrum?] Smith, Peter Wilmer [sic - Whitmer?], Jr. Samuel H. Smith and David Wilmer, and on the 6th day of April, 1830, organized the Morman church at Wilmer's house. The following June a Morman conference was held on the shore of Cayuga lake. Delegate Cannon says the organizatIon of the church was made on a day and after a pattern directed by God in a revelation given to Joseph Smith who was 24 years of age at the time. The revelation gave the name by which the church was to be called as "The Church of Jesus Christ of Latter Day Saints." To outsiders, especially residents of Waterloo, where Smith was an occasional visitor and which was then a small village, "Morman Joe," as Smith was generally called, occasioned no end of fun and comment. He was often seen in the outskirts of the village, by people still living who say that it was his custom to pace slowly along some favorite walk with his hat in his hand, crown downward, steadily gazing into it. This led his scoffers to say that he was communing with the spirits -- midgets that occasionally infest unclean heads. It was at that time that Smith attracted the attention of Brigham Young who was then a lad, one of the five sons of John Young who lived in the town of Tryone, Schuyler County. Lewis Halsey says that John Young was a revolutionary soldier from Whittingham, Windham Co., Ct., who became a "traveling tinker and mender and a poor farmer;" and that his sons spent most of their time hunting and fishing; usually in harvest time crossing Seneca lake to work for farmers in Romulus. That was probably how Brigham became acquainted with Smith. The latter upon quitting this country with his followers, repaired to Kirkland [sic], O., whence "the church" shortly migrated to Nauvoo, Ill., where Smith met his death.... __________ Note: The report of Joseph Smith having sought "work at cutting timber, burning brush and digging ditch," at the same time he was "engaged in translating" at Fayette is puzzling. Possibly Smith did find enough free time, away from his 1829-30 religious efforts, to obtain money as a day laborer. This is the historical interpretation expressed by Kurt Elieson, in his 2011 book, Historical Context of the Doctrine & Covenants. See notes appended to the 1876 biographical sketch of Jacob. P. Chamberlain, for some further discussion. (under construction) |
“Grip's” Historical Souvenir of Seneca Falls, N.Y.
by E. L. Welch (Syracuse: 1904)
|
[ 6 ]
The Kingdom. -- [By Harrison Chamberlain] -- This little hamlet, boastful and pretentious in the early years of the past century, was located about two miles west of our village. Its christening is wrapped in mystery, some claiming that it was so called after a man named King, who built a dam in the outlet or in an adjoining creek and hence from King's dam the place came to be called "The Kingdom." This is a happy, ingenious theory but unfortunately lacks the evidence to sustain it. Others explain that it was so called in very much the same way that Devil's Half-Acre and Whiskey Hill had received theirs, purely out of jest and in view of well known customs and habits. There is no doubt of the fact that the Kingdom was a jolly, happy place, where the outflowing currents of the old Eagle at Waterloo and of the Globe at Seneca Falls met and were ever at high tide of social and convivial life. In its strong, sturdy and able men. The Kingdom had much to commend it. Those who fostered it believed in its future, believed that it was destined to be the center of the legal and court business of the county. They mapped out portions of it into city lots and awaited confidently its growth. But the revolutions that soon followed in industrial and manufacturing conditions, the destruction of the Great Western Distillery in 1846 and the introduction of travel by steam, all forced The Kingdom to give way to other points of trade and business. The growth of the place fell under three periods. Now and then a trapper or venturous explorer would row his canoe up the river, but the first travel through the section of any importance was after the construction of the Cayuga Lake bridge and the organization of the stage coach line. Hence the stage coach period came first, from 1800 to 1815, when this method of travel and means of development had no rival. Lewis Birdsall settled here and in 1808 built the brick house now occupied by James Lawrence. It was said to be the first brick house in the county; that the sand and clay of which the brick were made were taken out of the lot and the kilns or pits in which the brick were burnt may still be seen. 
The Old Birdsall House, Seneca Falls (photograph not in original text) Just west lived John Knox and John Burton, well known in our history. These men held high positions in the county and state. They were able and brilliant and of their wit and humor many excellent stories are told today. West of the tavern. Col. Jacob Chamberlain lived. He came into this section with teams of oxen, transporting over the long bridge heavy pieces of cannon, and was so pleased with the country that he took up some two hundred acres of land and actively identified himself with the place. On the south side of the river there was a settlement, though very small and scattering. The place known today [7] as the Sweet place was owned by Thomas and Frank Carr. Later on the Carrs sold to Mathew Sisson and then removed to Seneca Falls, where Thomas Carr was for years the owner and manager of the Carr hotel, occupying the site of the present Hoag house. West of the Carr property were the homes of S. Dimmick, John Babcock, John Perry and others. These men had taken up the land immediately south of the river and thrifty and industrious in their habits they had already developed line farms with large clearings for raising wheat, oats, rye and corn. 
"Kingdom" area on 1850 Seneca County Map (image not in original text) The second period came down to 1840. During it the growth on the north side was large. Many new residents had come in, the Lawrences, Reamers, Hers, Fitts, Harrises, Scotts, Whitmores, Pease, Denistons and others, and some of these people continued to live there down to a time that I can well remember. I particularly recall Thomas R. Lawrence, who came to The Kingdom from Long Island and bought the Birdsall house. He was a man well cultured and informed, of stately bearing and always dressed neatly in black. He was very fond of fishing and on pleasant days it was his habit of coming to the river bridge with his pole and line. The important additions, during this period, on the north side, were the building of a saw mill and turning shop, a cooper shop and grist mill. This was made possible by changes in the navigtion of the river. A lock had been constructed with a fall of 4 to 5 feet of water. On the berm side a strip of land had been extended up the river, thus dividing the canal from the river and creating hydraulic sites that gave a stimulus to the investment of capital in manufacturing enterprises. On the south side of the river, about the locks, the effect was even more marked. The free navigation of the river, opening a water carriage all along eastward to tide water was an era in the development of this section. Boats were built for freight and passengers. The packet line, far more comfortable and expeditious than the Sherwood stage became the popular mode of travel. At the lock Stephen Smith built a house and grocery and large barns for the accommodation of the boatmen, and his son, Reuben Smith, built a house next to him. John Babcock put up a grist mill, plaster and clover mill and adjoining was a yard for building boats. Deacon John Fitts, who was now landlord of the tavern, with a Mr. Gilbert, erected a wool carding and cloth factory. Matthew Sisson was operating a brewery and malt-house and supplying all the country about with beer. The effect of these industries was immediate in attracting both people and capital. The population about the locks doubled many times. There were the Jolleys, Colwells, Allemans, Warners and many other new comers. It was towards the close of this period, or late in the year 1831, when my father, Jacob P. Chamberlain, moved down from Varick and settled on the Dimmick farm immediately south of the river bridge. He remained here till the year 1843 when he bought the lower Mynderse mills and moved to Seneca Falls. The third period, from 1840, was notable for the construction of the Great Western Distillery. If I should describe to you its size, the ground it covered and the number of bushels of wheat, rye, oats and corn consumed daily you would admit that even in comparison with our great enterprises of today it would stand out in grand proportions. At that day it was simply a wonder and there was nothing like it. Its original promoters were Col. Jacob Chamberlain, Pickney, Lee and Dodge. It was erected in 1841, after the most approved plans. The large boilers were made of copper and also the large pumps, used for supplying the fermenting vats and for conducting the spirits. The cost of such appliances, when you consider the value of the material may be readily imagined. In fact to install this plant and put it into operation, the expenditure ran so high that it [8] was found necessary to bring into the scheme Thomas and Levi Fatzinger and Joseph Wright of Waterloo. It was the crowning business, effort carrying the, place, during the forties, to its height of prosperity. Many new families had come here. These were the Hopkins, Conkeys and others. The tavern had grown: it had become in a true sense a hotel with first-class accommodations, and its landlord, George Kuney, had constructed a half mile race course, not excelled in Central New York. Within a stone's throw of the tavern was the building used for a school during the week and on Sunday afternoons for sacred service. The plan of thrashing ideas into obstinate and dull brains at that time was rather hard upon the scholar, yet wonderfully successful. I want to introduce to you one who taught in this school for a term, not even in intimation that the birch played a greater part than the text book, but for the fact that Amelia Jenks, afterwards Mrs. Bloomer, connected The Kingdom with one of the great progressive and social movements of the century. Soon by contributions of her pen she came to be known far and wide as a strong thinker on questions of dress, social and temperance reforms. She was active in the Washingtonian Temperance movement in 1840; and later on with Lucretia Mott and Elizabeth Cady Stanton and Susan B. Anthony in securing the modifications in the law by which woman was given in her own right a legal standing. The Kingdom was also the early home of Joseph Smith, the founder of Mormonism, and was where he first promulgated his "inspired doctrines" and "interpreted" the "divine word" from the golden plates which nobody ever saw. Just east of the tavern and adjoining the Reamer blacksmith shop, there stood in the fifties a small story and a half house. I remember it very well, and can recall the fact that the neighbors spoke of it as the house where Joseph Smith, the founder of Mormonism, lived for a while in the fall of 1823. A more complete description of Smith is given elsewhere.... [26] ... “Mormon Joe,” as he was called -- Joseph Smith, the founder of Mormonism. first made known his "divine discovery," the "golden plates," which none hereabouts ever saw, to some of the prominent residents of Junius. He located at Kingdom, a mile west of Seneca Falls, about 1821 or '22 as a general hand for any kind of work: but engaged chiefly in finding water with a switch carried in the hand, a custom in those days. He came here from Pompey [sic - Palmyra?] and lived chiefly by his wits. From this place he went over into the town of Fayette, about 1830, where in April of that year he organized the first Mormon church and baptized the first converts. Mr. Harrison Chamberlain well remembers much told about his personality by his father and grandfather. Strangely he procured financial assistance from wealthy men living hereabouts to whom he in confidence first made known his "divine inspirations." Some of these men sacrificed a good deal to furnish him funds. He had with him an assistant or secretary, Oliver Cowdery, who transcribed what Mormon Joe, standing behind a curtain, professed to read from the golden plates, the "inspired Word of God," as Smith said. He was a peculiar, odd looking man, dressed in the plainest homespun, and rather an object of wit and pleasantry. It was not until the fall of 1823 that he aroused particular interest in himself. Then he claimed that he had a singular and mysterious mission. It soon was noised about that Smith had received some spiritual revelation, and the place was wild to learn more about it. Under apparently a simple and innocent manner, Smith must have been a keen judge of human nature, understanding well how to excite curiosity and make converts. His earliest "baptisms" -- by immersion -- were at Silver Creek, south [sic - southwest?] of Kingdom. He then resided in the house of Peter Whitmer, three miles south of Waterloo, where he gathered his few followers about him and preached to them. It was while here that Smith attracted the attention of Brigham Young, who was then a lad, one of the five sons of John Young, who lived in the town of Tryone, Schuyler county. Levi Halsey says that John Young was a revolutionary soldier from Whittingham, Windham county, Ct., who had taken land given to the soldiers in the "military tract," and who finally became "a traveling tinker and mender and a poor farmer," and that his sons spent most of their time hunting and fishing, usually in harvest time crossing Seneca lake to work for farmers in Romulus. That was what brought Brigham over here when he met Smith and at once became his follower... [84] ... The following is a list, so far as they could be found, of the revolutionary soldiers, and towns to which they belonged, and so far as possible towns or cemeteries in which they are buried...
__________ Note 1: Although the recollections regarding Joseph Smith in Seneca County were ostensibly penned by editor Ernest L. Welch, his contribution appears to have consisted of a superficial editing of an article written by amateur historian Harrison Chamberlain. Chamberlain read his "The Kingdom" composition before an annual meeting of the Seneca Falls Historical Society in 1903. For an abriged reprint of its major topics, see the Hilton Record of Nov. 20, 1924. Note 2: The mention on page 8, of "the house where Joseph Smith... lived for a while in the fall of 1823," is problematic on two accounts: (1) it appears to have been a temporary residence of Smith's parents; and, (2) the time of their occupation of the house was the winter of 1830-31, and not so early as "1823." It is barely possible that young Smith did frequent "The Kingdom" during the first part of the 1820s, but no firm evidence of his spending time there has been found. Had Smith been a well known visitor to that vicinity in 1823, it is likely that Rev. Diedrich Willers would have documented the fact in his 1900 history. Note 3: The account of Joseph Smith, Jr. given on page 26 is both second-hand and contradictory. On one hand Mr. Chamberlain asserts that Smith was a water diviner near Seneca Falls "about 1821 or '22;" and on the other hand, he says that "until the fall of 1823" did Smith's presence there arouse any public interest. The most likely explanation for the odd details in Chamberlain's report, is that either he or one of his sources confused Joseph Smith's 1830-31 temporary presence in "The Kingdom" with various stories spread by popularizers of Smith's early activities in and around neighboring Ontario County. Note 4: "John Cowdry" (p. 84) was a third cousin of Oliver's father (both were descended from the same great-grandfather: Samuel Cowdery, Sr., 1657-1742). John had lived in western New York as a young man and he returned to the area in his later years. The 1810 Census shows him in Ovid, Seneca County and the 1830 Census shows him in Waterloo, Seneca County. Since he lived on the border with Fayette township, he may have been associated with Revolutionary War veterans in Fayette. For more on John Cowdery see pp. 82-83 of the 1876 History of Seneca County. (under construction) |
"The Kingdom"
by Harrison Chamberlain
Note: Original 1903 Harrison Chamberlain article, "The Kingdom," not yet transcribed.
Text of a slightly edited 1922 newspaper reprint is temporarily substituted here.
|
=========================================================== Vol. ? Rochester, New York, Sunday, March 12, 1922 No. ? ===========================================================
"The Kingdom," Once Thriving, Little Known.
Midway between Waterloo and Seneca Falls on the State highway between Buffalo and Albany is a community known as "the Kingdom," which has a history not only interesting, but practically unknown, even to some of the best historians of the Finger Lakes Region. It was the original home of Sheriff Lewis Birdsall, who, some claim, held sway over the territory a century ago in a manner not unlike the monarchies of Europe. The late Harrison Chamberlain, of Seneca Falls, and Attorney G. M. B. Hawley, a present-day historian of Geneva, has furnished much of the information concerning "the Kingdom." |
Seneca County: An Historical Address
by Rev. Diedrich Willers (1904)
Ben E. Rich: Elder's Journal
(1831 Lucy Mack Smith Letter)
|
ELDERS' JOURNAL 59 ...
A Gospel Letter.
The following very interesting and earnest gospel letter written by Lucy Mack Smith, mother of the Prophet Joseph, to her brother, Solomon Mack and his wife, was presented to President Joseph F. Smith a few weeks ago by Mrs. Candace Mack Barker, of Keene, N.H., a granddaughter of Solomon Mack, to whom the letter is addressed. Mrs. Barker stated that it was her desire to place the letter in the hands of those who would appreciate its contents and preserve it as she felt it properly deserved. Readers of the Journal will agree that the lady made the very 60 ELDERS' JOURNAL wisest selection in choosing President Smith as the holder of this important relic. It is with untold pleasure that we are privileged to present in this magazine this beautiful sermon which was written so soon after the organization of the Church by one of the greatest and noblest mothers that ever lived, whose life of continued toil and tribulation was spent so constantly in the humble endeavor to help establish the everlasting Gospel revealed from God through her prophet son. Her brother Solomon became a faithful member of the Church, and remained so until the end of his mortal life. 
(image not in original publication - added from later sources)
ELDERS' JOURNAL 61 they love, for all the holy prophets spoke plainly of the gathering of the house of Israel and of the coming forth of this work, and God says He will give us line upon line, precept upon precept, here a little and there a little; there are more nations than one, and if God would not reveal himself alike unto all nations he would be [a] partial. We need not suppose that we have all His words in our Bible, neither need we think that because He has spoken once [that] He cannot speak again. 62 ELDERS' JOURNAL We read that at the day of Pentecost people being pricked in their hearts began to cry, saying, "Men and brethren, what shall we do?" and Peter being filled with the Holy Ghost, stood up and said, "Repent [every one of you] [and be baptized] in the name of [our Lord] Jesus Christ for a remission of your sins and you shall receive the Holy Ghost." Now this promise was not to them alone, for he goes on to say, this "promise is to you and to your children, and to all that are afar off, [which] as many as the Lord our God shall call;" therefore the promise extends unto us if we will obey His commads. Peter did not tell them to go away and mourn over their sins weeks and months, and receive a remission of them and then come and be baptized, but he told them first to repent and be baptized and the promise was that they should receive a remission of their sins and the gift of the Holy Ghost; and this is the Gospel of Christ, and His Church is established in this place and also in Ohio; there have been three hundred added to the Church in the Ohio within a few weeks, and there are some added to this Church almost daily. The work is spreading very fast. Note 1: The final line of the above text is actually taken from the outside cover of the letter, which has the words: "Advertised July 1. To be left at Keen post office Seneca Falls NY 8 Jany 18 1/4 [cents] Capt. Solomon Mack Gilsum New Hampshire" Note 2: It is interesting to see that as early as Jan. 6, 1831 Lucy was anticipating a removal to Ohio. She subsequently led a group of about eighty local converts to Kirtland. The Seneca County Mormons' westward trek began from her riverside residence in Seneca Falls' "The Kingdom," early in April. At about the same time the "Colesville Branch" followed their example. The "revelation" commanding the Mormons to move to Ohio was written down in Canandaigua, about the last week in December (probably just before Smith and Rigdon met with W. W. Phelps in that place on Christmas eve). Public announcement of the migration was probably reserved for the Jan. 2, 1831 "General Conference" at the Peter Whitmer, Sr. home. Thus, Lucy's communication of the momentous decision to her brother must have occurred within three or four days of her hearing about the impending migration. Note 3: In writing her son's biography, Lucy commented that "Esquire Chamberlain" came on board of her company's departing boat and asked "what money I wanted to make my family comfortable." This last minute visitor was Jacob P. Chamberlain. He was evidently never baptized a Mormon and he reportedly severed his connections with the religious group at about this time -- see what must have been Abner Cole's letter of March 12th in the Painesville Telegraph of March 22, 1831, where it is reported that "Chamberlain and Burrows, two of the principal [men of property], it is said, have refused to sell, or obey Jo any longer." Perhaps Chamberlain still felt some compassion for Lucy, after he had decided not to follow her son to Ohio. See also the reference to a "Col. C." of Waterloo breaking away from Mormon influence at about this same time, in the 1867 letter of Thomas D. Burrall, a prosperous Geneva resident of that period. |
RLDS Church: Journal of History
Jan. 1910: Volume Three, Number One
|
[345]
FAYETTE.
The town of Fayette, Seneca County, New York, though an obscure place, will always command an interest because of its historic importance. It was here on Tuesday, April 6, 1830, that a church organization whose subsequent history is of special and thrilling interest and importance had its beginning. Here at the home of an honest Pennsylvania German by the name of Peter Whitmer the first adherents to the claims of the far famed Book of Mormon found friends and hospitable shelter, and here under this hospitable roof a part of the golden plates were translated. Here divine communications were received, which led to the organization on the date above mentioned. The church was at first composed of six members, three Smiths, two Whitmers, and one other, viz: Joseph Smith, Oliver Cowdery, Hyrum Smith, Samuel H. Smith, David Whitmer, and Peter Whitmer, jr. The three Smiths were brothers, and the two Whitmers brothers, and sons of the Peter Whitmer before referred to. Subsequently Oliver Cowdery married a sister of the Whitmer brothers, so that the six charter members represented but three families, which later were resolved into two families. Notwithstanding this meager beginning the communication before referred to made provision for a great and complex organization. With quorums of twelve apostles, seventies, high councils, high priests, bishops, elders, priests, teachers, and deacons. This plan was made public early, and thus these young men were taking desperate chances, if moving on their own initiative, as it was impossible for human sagacity to foresee that there would be a sufficient number of suitable men receive their message to form this stupendous organization. Yet it came about, and from this nucleus of [346] six men came an organization to which many thousands gave allegiance. A First Presidency of three was formed in 1833; a high council composed of twelve high priests, in 1834; a Quorum of Twelve Apostles, and two quorums of seventy in 1835. Those six charter members were young in years, and education limited, Cowdery, a school-teacher, being the most learned. Joseph Smith was in his twenty-fifth year, Oliver Cowdery in his twenty-fourth, Hyrum Smith a little past thirty, Samuel H. Smith just past twenty-two, David Whitmer twenty-five; Peter Whitmer, jr., not yet twenty-one. Such were the half dozen young men who met in this obscure town of Fayette eighty years ago with the declared intention of instituting a church of such extensive jurisdiction. The fulfillment of their declarations has filled the world with surprise. Though these people are not worshipers of holy places, and there are no pilgrimages to the old shrine in the old New York village, yet Fayette has its historical interest as the birthplace of a great religious movement. Fayette is situated on a high and beautiful site between the lakes of Seneca on the west and Cayuga on the east; on the north flows the Seneca River connecting the two lakes as it flows from Seneca to Cayuga. This beautiful tract of land three fourths surrounded by lakes and rivers was until early in the nineteenth century an unbroken wilderness inhabitated only by the Cayuga tribe of Indians, one of the six tribes constituting the powerful confederation known as the Iriquois. In the Cayuga treaties of 1789 and 1795 the Indians ceded all the land lying between Cayuga and Seneca lakes to the State of New York, except one mile square at Canoga, and this was acquired by the State a few years later. The first white men to visit this section of country except occasional traders were the missionaries of the Moravian Church, in the person of John Frederic Christoph Cammerhoff, [347] and Rev. David Zeisberger, who arrived from Wyoming, Pennsylvania, at the chief town of the Cayuga nation on the east side of Cayuga Lake early in June, 1750. June 27, 1750, these missionaries. crossed the Lake Cayuga and proceeded westward through the tract where Fayette was subsequently located. The following is an extract from their journal, published several years ago by the Honorable George S. Conover, as it is recorded in "Historical Sketch of Fayette, New York, by Diedrich Willers": Saturday, June 27, 1750. We took a very affectionate leave of the old chief, returned to our quarters and packed up our things. Our ferryman had already arrived. He was a fine, modest Indian, named Gannekachtacheri (this is also the name Secretary Peters in Philadelphia bears). He is of importance among his nation, great warrior and said to be always very successful in war. We then took leave of our hosts in Indian fashion and went with our Gajuk (Cayuga) to the 'lake which was pretty rough and broke in great waves, it being quite windy. We got into our bark canoe and set off. Some Indians in another canoe went with us to Nuquiage. Our bark vessel danced around bravely on the waves, and the water came in freely, as the lake was very wild. Near the shore the water was green, but in the middle it was blue as the ocean and the Indians say that it must be from twenty to thirty fathoms deep. In the middle of the lake we saw in the east and northeast the Gajuka town of Sannio (Ticero) about ten miles distant; in the west, a town called Ondachoe (Sheldrake Point), said to be larger than Gajuka, about fifteen miles from us, but which we could not visit this time. We crossed the lake in about two hours, landed (probably on Cayuga Reservation, Lot No. 51), and then started on our way. It was intensely hot. Our course lay west by north and west-northwest. We soon entered a wilderness which we called the Dry Desert because we found no water, and were obliged to suffer from great thirst on account of the intense heat. At last, after we had walked about twenty miles we came to the first running water, which Gallichwio (Cammerhoff) named the Golden Brook (now called Silver Creek on Military Lot No. 27 probably), because although the water was rather warm, it tasted so good to him. We continued our journey and walked very fast, from fourteen to fifteen miles, again without water. At last we came to a creek called Ganazioha (Kendig's Creek) where we found an Indian, who had procured rum from a French trader living further on, near Lake Nuquiage (Seneca Lake). We went on and arrived about an hour before sunset at Nuquiage (on Rose Hill Farm, at northwest corner of Fayette), a Gajuka town. The Indians went directly towards the house of the French trader, who fills the whole neighborhood with his rum. Then we went into it also and he bid us welcome. He immediately offered us roasted eels, and [348] made us punch to drink, and inquired where we came from. We told him as much about ourselves, as it was necessary for him to know. He was entirely in the Indian dress, could speak the language of the Sennakas very well, but, as he said, could neither understand English nor low Dutch. His merchandise consisted chiefly of rum, of which he had but little remaining. The Indians then began to drink in good earnest. An Indian also came for rum from Zoneschio (Genesee), in the land of the Sennakas, a place at least one hundred and twenty miles distant. We had much trouble to get our Gajuka away, and when we succeeded, he was half intoxicated. The trader allowed us to use his boat to cross the river (Seneca Outlet), which flows from the lake, and is very deep and rapid. Generally it is necessary to wade there, where the river empties out of the lake. The current is so swift and this river so deep, we must be very sure footed to be able to pass through it. We walked a short distance down along the water's edge, towards the boat and found that it was on the opposite shore. The Indian who was to row us over, swam across and brought us the boat, in which we crossed. We passed over a beautiful plain, where the grass stood as high as a man and then continued up the river to Lake Nuquiage, from which this village receives its name. The Indians say, that the lake is very much, larger than the Gajuka Lake and that both flow together and then through Lake Tionctora (Cross Lake) into Lake Ontario. We constructed a hut for ourselves as well as we could. In the evening we heard the intoxicated people in the town, making a great noise. We called our quarters the Pilgrims' Retreat and we were glad to have escaped the storm so safely. During the night, there came up a thunderstorm with a pouring rain, and as our hut was not secure, we could not keep dry; however we felt ourselves safe in the Lord's keeping. The missionaries proceeded farther west, but returned the following month. During the Revolutionary war Congress determined to chastise the Six Nations of Indians and in 1779 a military expedition was sent against them under Major-General John Sullivan and General James Clinton. This expedition destroyed the Indian villages throughout this section. After this settlers gradually began to settle and improve this hitherto wild section of country. Among the early settlers were many Pennsylvania German families of which Mr. Willers names the following: "John and George Pontius, Jacob Riegel, Ludwig Stofflet, Christian Hoster, Anthony Houtz, Nicholas Deisinger, William Gamber, William Reed, Frederick Rathfan, Henry Mauger, [349] Henry Singer, Adam Hofstetter, John Markel, Jacob Alleman, George Bachman, John Emerick, Peter Whitmer, John Deppen, John and Jacob Frantz, Frederick Hassinger, George Shiley, Daniel Rhoad, Bartholomew Hittel, and the Kuney Brothers, with many others," as having settled there during the first ten years of the nineteenth century. Mr. Willers says that the favorable situation of Fayette between two lakes well drained by the Seneca River and smaller streams, the temperature and climate in winter favorably modified by proximity to the lakes, doubtless tend to promote longevity in this and adjoining towns. He then gives some notable instances as follows: Mrs. Orwan, who resided in Fayette, lived to the age of one hundred years and four months. John Jolly, who resided in West Fayette, lived to the age of one hundred and three or one hundred and seven years. John Widner, who resided many years in this locality, died in the one hundred and first year of his age. Other instances are Jane Hinkley, 97 years old; James McClung, 95; William Chatham, 96; Henry Moses, 96; Reuben Lutz, 96; Frederick Schott, 93; Michael Hoster, 94; Charles L. Hoskins, 98; Samuel Acker, 93; John Lowden, 91; Margaret Brickley, 91. Several living at the time of his writing were over ninety years old. The official organization of the town of Fayette dates March 14, 1800. It was first named Washington and was in Cayuga County, now Seneca. On April 6, 1808, the name was changed to Fayette, perhaps because there was a town by the name of Washington in Dutchess County, New York. It is said that General Lafayette visited the town of Fayette June 8, 1825. It was in this favored locality that Joseph Smith found a home and valuable friends when struggling against adverse circumstances to present to the world the Nephite record, and [350] here that the church begun its remarkable growth in the house of the Pennsylvania German farmer, Peter Whitmer. Mr. Willers, in his valuable work, gives a brief history of this organization which we insert. It will be seen that he gives a fair and unprejudiced account so far as the events happening in Fayette are concerned, but where he depends upon hearsay regarding what happened subsequent to the removal of the church from New York, he is led into error occasionally. He says: The Mormon church which has arisen to prominence at the present time, was first organized at the house of Peter Whitmer, a Pennsylvania German farmer, (residing upon a farm in the southeast corner of Military Lot No. 13, in Fayette,) April 6, 1830. The founder of this church was Joseph Smith, born at Sharon, Vermont, December 23, 1805, who in 1815 removed to western New York with his parents. In after years, he made it known, that as early as September 22, 1823, he had discovered certain plates, known as the "golden plates," buried in a hill, in the town of Manchester, Ontario County, New York, about four miles south of Palmyra, which plates however he did not remove from their place of deposit until four years afterwards. These plates contained inscriptions in unknown characters or letters, which soon after he had exhumed them, in September, 1827, he began (while living at the home of his wife, in Harmony, Pennsylvania,) to translate and transcribe into English, with the aid, as he alleged, of certain mysterious seer stones, which he called the Urim and Thummim. In June, 1829, Joseph Smith removed from Pennsylvania to the residence of Peter Whitmer, where the work of translation progressed, assisted by Oliver Cowdery and David and John Whitmer (sons of Peter), and the "Book of Mormon," called also the "Mormon Bible," first printed by Egbert B. Grandin at Palmyra, New York, was issued in the year 1830. The organization of April 6, 1830, alluded to, was perfected by Joseph Smith (then known as "the Prophet") and five others, to-wit: Oliver Cowdery, David Whitmer, Peter Whitmer, jr., Hyrum Smith, and Samuel H. Smith. As early as June, 1829, David Whitmer and Hyrum Smith were baptized by Joseph Smith by immersion, in Seneca Lake, and one (John Whitmer) was baptized there by Oliver Cowdery. The first public meeting after the organization referred to was held at the house of Peter Whitmer, April 11, 1830, at which Oliver Cowdery preached. On the same day Hiram Page, Catherine Page, Christian Whitmer, Anna Whitmer, Jacob Whitmer, and Elizabeth Whitmer were baptized, and on April 18, of the same year, Peter Whitmer, Mary Whitmer, [351] William Jolly, Elizabeth Jolly, Vincent Jolly, and Elizabeth Ann Whitmer were baptized. In June, 1830, nine converts in addition to those named, were baptized in Fayette, and a number of others were from time to time baptized by immersion in Seneca Lake, Seneca River, Thomas and Kendig Creeks, and other streams not far from the Whitmer farm. Preaching services were held in 1830 and 1831 at Peter Whitmer's house, and at Whitmer's schoolhouse, in district number seventeen, Fayette (northeast from Whitmer's near Martin Miller's, and the junction of the military lots 3, 4, and 13). This school district was annulled in 1841, and the schoolhouse has since been removed. Another preaching point was the schoolhouse in school district number fifteen (now number seven) in the locality known as the "Beach" in northeast Fayette. The first conference of the Mormon church was held in Fayette, June 1, 1830, at which thirty members were present. The second General Conference was held, in Fayette, September 1, 1830, continued for three days, and a third conference was held in this town January 2, 1831. Joseph Smith removed his family from Harmony, Pennsylvania, to Peter Whitmer's, the last week in August, 1830. Sidney Rigdon and Orson Pratt (who, with Oliver Cowdery and David Whitmer were prominent in the early development of the Mormon church) came to Fayette late in the year 1830. In the latter part of January, 1831, Joseph Smith and wife, Sidney Rigdon and others, removed to Kirtland, Ohio. The Whitmer and Jolly families accompanied or soon after followed there. A brief mention will be made of subsequent movements, especially as relating to former residents of Fayette. At Kirtland, Ohio, a temple was erected and in 1834, [1] Joseph Smith was chosen President of the Mormon church. In 1838, the Mormons then remaining at Kirtland and vicinity, decided to remove to Missouri -- whither a large colony had preceded as early as 1831, locating at Independence in Jackson County, and afterwards in Clay County in that State. The Whitmer family were included in the number which removed early to Missouri, but a part of the Jolly family is understood to have remained in Ohio. Meeting with much opposition in Missouri, the Mormons removed in May, 1839, to Nauvoo, on the Mississippi River. Here a city was founded, of which Joseph Smith was several times elected mayor. A temple of great proportions and indeed a magnificent structure, was here erected, and the membership of the church increased -- many foreign converts being of the number of additions. Here again a conflict arose with the local authorities [2] and in 1844, Joseph Smith and his brother Hyrum were incarcerated in the county jail of Hancock County, at Carthage, Illinois, where both were killed by a mob, June 27, 1844. __________ 1 The First Presidency was established in March, 1833. -- H. C. S. 2 Not with authorities, but with the populace. -- H. C. S. [352] The Mormon removal from Illinois to Utah Territory, took place in 1846 and 1847, in which last named year, Salt Lake City was founded -- the semicentennial of the founding of which was celebrated July 24, 1897. Utah was admitted as a State of the United States in January, 1896, polygamy having been declared abolished. It may here be stated, that at the time of its organization in Fayette, and while the members of the Mormon church remained in this county, polygamy was neither avowed, preached, nor practiced, nor indeed until about thirteen years afterwards (1843) [3] was it announced by revelation and in 1852, proclaimed as a doctrine of the Mormon church by Brigham Young, then president of that church. The Whitmer family remained in Missouri and took no part in the Mormon removals to Illinois and Utah. Peter Whitmer, sr., the head of the family -- born near Harrisburg, Pennsylvania, July 14, 1773, and removing to Fayette about 1810 -- was the father of five sons and one daughter, [4] all of whom joined the Mormon church. He died at the house of his son -- Honorable David Whitmer in Richmond, Ray County, Missouri, August 13, 1854. He is spoken of by old Fayette residents, as a worthy and industrious citizen. David Whitmer, who bore a leading part in the Mormon movement, while a resident of Fayette, was, after June, 1838, not in sympathy with Joseph Smith and in a pamphlet published by him in 1887, entitled "An address to all believers in Christ," while avowing his belief both in the Bible and the Book of Mormon, gives a number of reasons for dissenting from the Mormon church of the Salt Lake City organization, as well as from the Reorganized branch of that church. In his pamphlet Mr. Whitmer strongly denounces certain changes and additions in the book of "Doctrine and Covenants," including polygamy, and says, "I left the body in June, 1838, being five years before polygamy was introduced." [5] He says of polygamy: "I wish here to state, that I do not indorse polygamy or spiritual wifeism. It is a great evil; shocking to the moral sense, and the more so, because practiced in the name of religion. It is of man and not of God, and is especially forbidden in the Book of Mormon itself." David Whitmer was born near Harrisburg, Pennsylvania, January 7, 1805, and removed with his parents to Fayette, New York. He was baptized and ordained an elder of the Mormon faith by Joseph Smith in __________ 3 Here Mr. Willers was doubtless guided by hearsay so far as he refers to what was done after these people left New York. The scene was far removed from the place of his residence, and the place of which he wrote. His statement, however, as to what transpired in New York is valuable. -- H. C. S. 4 Peter Whitmer, sr., was the father of five sons and three daughters, viz, Christian, Jacob, John, David, Catherine (wife of Hiram Page), Peter, jr., Nancy (who died in childhood), and Elizabeth Ann (wife of Oliver Cowdery). -- H. C. S. 5 David Whitmer had no opportunity to know what the church did five years after he left it, as he was never near the scene of operations. [353] June, 1829. On January 9, 1831, before moving from Fayette, he married Miss Julia Ann Jolly, daughter of William Jolly of this town. He removed to Kirtland, Ohio, in 1831, and from Ohio to Missouri in 1834, locating at the city of Richmond, in the latter State, in 1838, where he continued to reside until his death. He was a substantial and prominent resident of that city, having been elected its mayor in 1866, where he died January 25, 1888. In his pamphlet of 1887, he divides the Mormon church into three parts -- naming his own branch as "The Church of Jesus Christ" -- the second division being the Salt Lake City, Utah, branch known as "The Church of Jesus Christ of Latter Day Saints," and the third division with headquarters at Lamoni, Iowa, (known also as the antipolygamy branch,) as "The Reorganized Church of Jesus Christ of Latter Day Saints." The brothers of David Whitmer were Christian, Jacob, John, and Peter, jr., and his sister married Hiram Page, of Fayette. Two of the Whitmer brothers -- Christian and Jacob -- each married a lady by the name of Schott, descending from a Fayette family of that name -- before moving west. In his pamphlet, David Whitmer says that his brothers, Christian and Peter, died prior to 1836. [6] John Whitmer became the first historian of the Mormon church. He died at Far West, near Kingston, Caldwell County, Missouri, a few years ago. Nothing has been ascertained as to Jacob Whitmer and Hiram Page, since leaving Fayette. [7] Oliver Cowdery, a school-teacher, came to Fayette and taught a district school in the Yost district before 1830, and he, with David Whitmer and Martin Harris, constituted the three witnesses certifying to the Book of Mormon. (Mr. Lee Yost, now of Lenawee County, Michigan, aged eighty-five years, attended this term of school.) Mr. Cowdery died at Richmond, Missouri, March 3, 1850. Martin Harris, of Palmyra, New York, an active participant in the early movements of the church in Fayette, one of the three witnesses, and who it is said gave financial assistance in the publication of the Book of Mormon -- was born in East Town, Saratoga County, New York, May 18, 1783, and died at Clarkstown, Cache County, Utah, July 10, 1875. __________ 6 Christian Whitmer died in Missouri, November 27, 1835, and Peter Whitmer, jr., died near Liberty, Ray County, Missouri, September 22, 1836. Both died firm in the faith espoused at Fayette, New York. -- H. C. S. 7 Jacob Whitmer died near Richmond, Missouri, April 21, 1856; and Hiram Page died near the same place August 12, 1852. Both were firmly attached to their testimony concerning the Book of Mormon unto the end. -- H. C. S. [354] In the year 1899, several missionaries from Salt Lake City, Utah, branch of Mormons, visited Fayette (and other parts of Seneca County) and devoted considerable time to a personal house to house canvass of the localities visited. This intentionally fair account coming from the place of the origin of the church speaks well for the early adherents of the faith. Here we would expect to find prejudice running high and if there was anything in the character of the men to be used against them it would be used; for here the unpopular and strange announcement was made that in the woods near Peter Whitmer's house an angel appeared to four young men exhibiting the gold plates, and the voice of God spoke to them commanding them to bear record. Note 1: See Diedrich Willers' 1900 book, Centennial Historical Sketch of the Town of Fayette, as well as his 1830 letter, in D. Michael Quinn's 1973 article. Note 2: It is interesting to notice that Elder Smith seemingly accepted Willers' assertion, on page 353, saying that Oliver Cowdery had once served as a school teacher in Seneca County. Evidently RLDS Historian Heman C. Smith saw no conflict between the Willers' account and the Church's own literature, identifying Cowdery's short-lived teaching career as having commenced in Manchester during the winter of 1828-29. |
John E. Becker: A History of... Waterloo
Copyright © 1949 John E. Becker. All rights reserved.
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INCORPORATED VILLAGE, 1824-1840 115 ...
JOSEPH SMITH -- Mormon Joe Smith was a farm hand, not overly ambitious, only fairly reliable, and without much education. He had the habit of going about with mineral-rods, searching for gold and minerals. He wandered around this part of the state, and finally claimed to have discovered certain gold plates on a hill south of Palmyra. He brought these plates, he said, to the house of Peter Whitmer, an honest and highly respected Pennsylvania Dutch farmer who resided some three miles south and a mile west of Waterloo in the town of Fayette. The History of Seneca County published by Everts, Ensign and Everts, elsewhere mentioned herein, gived the following concerning Joseph Smith, crediting the information to Hon. D. S. Kendig. Joseph Smith... worked as a day-laborer for old Col. Jacob Chamberlain, and occasionally for others when not engaged with his mineral rods digging for gold in various places. He was invariably disappointed, though oftentimes striking with his crowbar an iron chest, supposed to contain the desired gold, when by some mysterious agency it would vanish to some other place. On one occasion, he happened to strike the 'Golden Bible,' as he averted, near Palmyra, Wayne County. This Bible he brought to the house of an honest old Dutch farmer named Whitmer, living in Fayette, about three miles south of Waterloo, and there translated it, and, by the aid of one Cowdry, wrote the Mormon Bible, or a portion of it, which was afterwards printed.... Three men believed the new doctrine, Martin Harris, a well-to-do farmer, Peter Whitmer and Oliver Cowdry whose pen had so greatly assisted the "Prophet." Later other converts were made, but they were few. Smith invited all his acquaintances and as many others as possible, to attend his meetings at Whitmer's house, where on April 6, 1830, he formally organized the Mormon Church. He baptized his converts either in Kendig's Creek or Seneca Lake. Both places are mentioned. It is said that a few Mormon services were held in the old Jerusalem Church, thus making that church, burned in 1835, the first church edifice in which Mormon services were held. In recent years, April, 1929, representatives of the Mormon Church purchased of Mr. Joseph H. Manges, the former Peter Whitmer farm and now own it. Occasionally Mormon services are held there. The house 
Home of Peter Whitmer, Birthplace of the Mormon Church presents a fine appearance as one of the old landmark farm houses and is well worth a trip from Waterloo, to see it. The first Mormon baptism was made in the town of Fayette, the birthplace of Mormonism. Smith claimed that the revelation gave the name by which the church was to be known as "The Church of Jesus Christ of Latter Day Saints." Soon thereafter, Smith and his followerrs left our county for Ohio.... __________ Note: Becker's initial quote, on page 115, appears to have been taken from an 1890s regional newspaper. It supplies no specific information unavailable in other, more detailed sources. In particular, the account fails to relate when it was that Joseph Smith worked as "a day laborer for Col. Jacob Chamberlain in the town of Fayette." Since Jacob P. Chamberlain lived across the Seneca River, in what was then known as "The Kingdom," it is difficult to account for any sort of employment he might have provided for Smith in Fayette. |
1830 LETTER OF REV. DIEDRICH WILLERS
in: "The First Months of Mormonism..."
New York History 54 (July 1973)
Edited by D. Michael Quinn
Copyright © 1973 NYSHS. All rights reserved.
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...
[318]
... [323] feared. Appalled by Mormonism's popularity, he could obtain comfort only by remembering the ephemeral schisms of the past. Willers' letter also gives us an interesting, though limited, personal view of some early Mormon leaders. He knew the names of Joseph Smith, Jr. and Oliver Cowdery, but he was not personally acquainted with them and did little more than mention them by name. In contrast, he knew the Whitmers and Hiram Page. On April 5, 1822, shortly after his own arrival in Fayette, Willers received the Whitmers as communicants in the Reformed Church. [10] In his letter, Willers accused the Whitmers of believing in witches, which may have derived from the Mormon belief that people could be "possessed" by evil spirits. He also claimed that the Whitmers had affiliated with five different religious denominations prior to 1829. Current research has identified the Whitmers with only the Reformed Church. [11] Willers' position as their pastor, however, gives his assertion added credence. He implied that their alleged gullibility and instability were enough to invalidate their testimony concerning the existence of the plates. Implicit in his letter, however, was a persistent unwillingness to believe that David Whitmer would actually claim to have seen an angel. This would indicate that Willers himself was not fully satisfied that gullibility and religious instability alone could account for the testimony of David Whitmer. There are also characteristics of Mormonism which are conspicuous by their absence in the letter. There was, for example, no reference to any distinctive Mormon teachings concerning authority or priesthood. Moreover, the Mormon concept of a total apostasy of Christianity was not mentioned by Willers. There is also no specific reference to the First Vision of Joseph Smith, but according to present research this experience was not recorded by Joseph Smith himself until 1832. [12] It is significant, however, that Willers noted that Joseph Smith claimed to have association with both spirits and angels... [324] arguments which later characterized Mormonism were not prominent in the 1830 church. Willers' 1830 letter on Mormonism should not be narrowly construed as a comprehensive catalogue of the teachings, practices, and characteristics of the newly-founded church Nonetheless, the letter does provide an excellent indication of the things which most infuriated and worried the opponents opponents of Mormonism in 1830.
[Bearytown, Fayette, New York]
Reverend Brethren
18 June 1830 The greatest fraud of our time in the realm of religion is certainly Joseph Smith, the alleged translator of a book entitled: "The Book of Mormon, an account written by the hand of Mormon upon plates taken from the plates of Nephi wherefore it is an abridgment of the record of the people of Nephi and also of the Lamanites written to the Lamanites which are a remnant of the house of [Israel] and also to Jew and Gentile written by way of commandment and also by the spirit of prophesy and of revelation. Written and sealed up and hid up unto the Lord that they might not be destroyed to come forth by the gift and power of God unto the interpretation thereof; sealed by the hand of Moroni and hid up unto the Lord, to come forth in due time by the way of Gentile the interpretation thereof by the gift of God an abridgment taken from the book of [Ether] -- also which is a record of the people of Jared which were scattered at the time the Lord confounded the language of the people when they were building a tower to get to heaven which is to shew unto the remnant of the house of [Israel] how great things the Lord has done for their fathers and that they may know the covenants of the Lord that they are not cast off forever and also to the convincing of the Jew and Gentile that Jesus is the Christ the eternal God manifesting himself
[325]
... [326] unto all nations. And now if there be fault it be the mistake of men wherefore condemn not the things of God that ye may be found spotless at the judgment seat of Christ." The publication of the above work of deception stems from a speculation which is intended to benefit the financial interests of the publisher and those who are allied with him. Like deceivers of earlier centuries, this man claims to associate with spirits and angels. Because the plates from which the original was translated, according to the allegation, were of gold, in the region hereabouts this book is known by the title "The Golden Book." Since this work was printed in this region, I want to inform you of the following, according to the most credible reports: 1) The history of the origin of the book. In the month of July [in 1829], Joseph Smith made his appearance in Seneca County, in the neighborhood of Waterloo, about six miles from my hometown. There a certain David Whitmer claimed to have seen an angel of the Lord, so Smith proceeded to his house, in order to complete the translation of the above work himself. According to the reports, only there could he work -- where men who have had association with the other world also reside. This is the eleventh place where he had worked on the translation of his work and where men saw angels. He asserted that the angel of the Lord appeared to him and made it known that in the neighborhood of Palmyra there were golden plates in the earth, upon which was described the doings of a Jewish prophet's family, associated with many not yet fulfilled prophecies. The angel indicated that the Lord destined him to translate these things into English from the ancient language, that under these plates were hidden spectacles, without which he could not translate these plates, that by using these spectacles, he (Smith) would be in a position to read these ancient languages, which he had never studied, and that the Holy Ghost would reveal to him the translation in the English language. Therefore, he (Smith) proceeded to Manchester township, Ontario County, and found everything as described, the plates buried next to the spectacles in the [327] earth, and soon he completed the translation of this work. Upon receiving this report, I hurried immediately to Whitmer's house to see this man, in order to learn the actual source of this story and to find out how it might be possible to nip this work in the bud. However, I received the reply from Whitmer's father that Smith had already departed to take his translation to press. I tried to expose the clumsy deception to this man, and he was silent about Smith's pretension, which is such that it is not worthy of refutation. Since last year all of the neighboring congregations have been frequently and earnestly warned to beware of this so-called Golden Book [Book of Mormon] and not to buy any. The above-named Smith, however, found his followers. The security had been given to the printer for the payment of his work, and about 10,000 copies of the book have been printed, which are supposed to be sold for $1.75 each. Already in this region more have been sold than one would have expected, and the unbelieving and godless vermin have now gone to Pennsylvania in order to scatter their books among the public. The author has already been frequently challenged to demonstrate his inspiration, as did the Apostles, through genuine miracles. Naturally he cannot perform such. His followers, however, claim that through their preachers devils have been cast out recently. It goes without saying that this is allowed only in the presence of their own followers. The dear Savior has already pronounced their judgment for such false exorcists. Matthew 7:22-23. 2) Various weighty volumes could be written against the contents of this book which consists of 588 pages. The style is so insipid and wretched that even men of mediocre intelligence can recognize it. It is nothing more than a tempting work of man. I have read only a little of it and would wish to be excused from this effort, but it is the express request of my congregations which have obtained it for me so that I could read it. The first two books are called the book of Nephi and describe the family of a so-called prophet Lehi (about whom the Bible tells us nothing) and his four sons Laman, Lemuel, Sam, and Nephi. They are represented as descendants of Joseph who lived during the reign of Zedekiah, King of Judah. It is said that Lehi saw God in the heavens which had been [328] opened unto him. (John 1:18; 4:24). This Lehi (elevated to the status of a prophet by man) prophesies concerning John the Baptist, that he would baptize at Bethabara and that the Messiah should be baptized by him. The author must not yet have learned that prophecies deal with future things, and that something which happened 1,800 years ago can no longer be a prophecy in this year, because it deals with the past. Nephi (the created prophet) even affirmed that in his own time he had seen in the heavens Mary the mother of the Savior with the child Jesus in her arms. Such false prophecies contrast with the prophecies throughout the Bible: 1) that they make prophecies about things which have already occurred, 2) that they have too much clarity which God according to his wisdom reserved for the bible prophecies, so that either men, as they seek to fulfill these same prophecies, do not give the honor of the fulfillment to themselves, which belongs alone to God the highest, or men try to subvert them, and thereby induce the Almighty to perform miracles where natural means would have sufficed. According to God's command, this prophet's family departed Jerusalem so that they would not experience the coming destruction of Jerusalem by [Nebuchadnezzar], and to live for awhile in the desert. Shortly after, Nephi and his brothers travel again back to Jerusalem and bring Ishmael and his family back to their father Lehi. Ishmael, Abraham's son, however, must have been 1,800 years old by the time of King Zedekiah. [329] The Bible certainly would not have concealed so great an age from us, since it established Methuselah as the oldest man. It says much more about Ishmael (Genesis 23), that he died when 137 years old and was gathered to his people. According to the history of the world, the Arabians in the 13th Century were the discoverers of the compass needle, but according to Nephi's book, God himself gave this family a compass in order to lead them across a great sea to the promised land. As a punishment, God is supposed to have given the Lamanites a black skin, because they did not want to follow the Nephites. Prior to this they had been white and delightsome (as Asiatics). According to this assumption the origin of the Blacks would come from Laman, one of Nephi's brothers whom God had given a black skin because of his godlessness, and yet so many reasons exist to conclude that the origin of the Blacks came from Ham the son of Noah. According to page 65 of the Book of Mormon, human reproduction was a result of the Fall; consequently, if Adam and Eve had not sinned, according to this principle, they would have had no children. The author in his blindness must have never read Genesis 1:28. Moreover, he maintains that if the [330] Fall had not occurred, the animal creations would have been [illegible] and that they would have remained in their original condition, thus incapable of propagating themselves. The last refutation in Genesis 1:22 concerns the everlasting life of animals. The holy scriptures describe the death of man as a result of the Fall, and it is recognized that without the Fall the body of man would have remained in immortality. Never, however, do the holy scriptures mislead one to conclude that the death of animals resulted from the Fall. In chapter 8 of the book of Moroni, a letter of his father Mormon is presented. To begin with, he writes that the Holy Ghost instructed him that children were wholesome, needing no baptism (Romans 3:12) and that those who claim that child baptism is necessary were filled with bitter gall and were without faith, love, and hope; and those who believe in child baptism must be consigned to hell. The holy scriptures, however, never prescribe damnation for belief in any kind of baptism, but instead for disbelief. (Mark 16:16). The scriptures also never assert that faith, love, and hope are fruits of the baptism of adults, but instead maintain that they are the fruits of the gospel and of the Holy Ghost (John 20:31; Romans 10:17; Galatians 5:22). When he writes that infant baptism invalidates the Atonement of Christ, then the Apostle Paul makes him (Mormon) a false teacher (Romans 6:3), who writes that everyone who is baptized unto Jesus Christ is baptized unto his death. I have read only about 100 pages in the Book of Mormon. The author, now established as a prophet through the transmission of his nonexistent plates, wants to elevate his book to the status of a canonical work through which the Spirit of God is revealed to men. Even with this he is not satisfied, but introduces a second Bible, and thereby expects it to be acknowledged that the Word of God is not complete. Moreover, he threatens damnation upon all who do not believe in his false bible. We must with the Apostle Paul await this curse upon such: Galatians 1:6-8. 3) What the ultimate object of this book concerns is its self-condemnation. The reprobate Jewish people are supposed to receive mercy once more and become part of the Church of Christ, and the Gentiles likewise are to be grafted into the true church. There are teachings which we have in the true [331] Bible and we need no new Bible in addition. Such superfluous revelations conflict with the wisdom of God which has done nothing unnecessary. In all of His ways there has been the grandest design which has been achieved by the shortest means. 4) The effects of this book already extend upon members of various Christian persuasions. Some members of the Lutheran, Reformed, Presbyterian, and Baptist congregations have given this book their approval, have been baptized by immersion, and formed their own sect. Because they baptize by immersion they are winning over many members of the Baptist Church (including General as well as Particular Baptists), first because of their teachings about the universal grace of God and lastly because of their agreement in attitude toward the proper subject of holy baptism. This upstart sect calls itself the True Followers of Christ; however, because they believe in the Book of Mormon, they bear the name Mormonites. For the past several Sundays many people of both sexes have been immersed by them, and so many during the week that their numbers in the region hereabouts may amount to at least 100 persons. They have their own preachers whom I know, Oliver Cowdery by description and David Whitmer (the so-called angel-viewer) personally. Their sect, however, numbers still other preachers, unknown to me. The Book of Mormon, from which they all preach every Sunday, must be regarded by the converts as not only a symbolic book but even more as a second Bible to be used for godly instruction. Most of their present adherents were apparently General Baptists. By itself this new sect may not astound the Christian Church. Past centuries have also had their religious monstrosities, but where are they now? Where are the sects of Nicolaites, Ebionites, Nasoreans, Montanites, Paulicians, and such others, which the Christian churches call fables. They have dissolved into the ocean of the past and have been given the stamp of oblivion. The Mormonites, and hopefully soon, will also share that fate. Most of their preachers have gone to Pennsylvania in order to make converts to their doctrines and also to carry a quantity of books to sell. [332] And so I am, your brother, commissioned by the Zion Congregation, imploring you to warn with the utmost urgency the residents of the Union, wherever our Magazine of the Reformed Church is read, against these new doctrines and against the purchase of these books. In conclusion I will add the testimony of these unbelieving and godless men: The Testimony of Three Witnesses Be it known unto all nations, kindreds, tongues and people, unto whom this work shall come, that we, through the grace of God the Father, and; our Lord Jesus Christ have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, his brethren and also a record of the people of Jared which came from the tower, of which has been spoken, and we also know that they have been translated by the gift and power of God, for his voice has declared it unto us, wherefore we know of a surety that the work is true, and we also testify that we have seen the engravings which are upon the plates, and they have been shewn unto us by the power of God, and not of man, and we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvellous in our eyes. Nevertheless the voice of the Lord commanded us, that we should bear record of it; wherefore to be obedient of God, we bear testimony of these things, and we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment seat of Christ, and shall dwell with him eternally in the heavens, and the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. (signed) Oliver Cowdery, David Whitmer, Martin Harris. And Also the Testimony of Eight Witnesses. Be it known unto all nations, kindreds, tongues and people, [333] unto whom this work shall come that Joseph Smith, Jr., the author and proprietor of this work, has shewn unto us the plates of which has been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work and of curious workmanship and this we bear record, with words of soberness, that the said Smith has shewn unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken, and we give our names unto the world to witness unto the world that which we have seen: and we lie not, God bearing witness of it. -- Christian Whitmer, Jacob W., Peter W., Jr., John W., Hiram Page, Joseph Smith, Sen., Hyrum Smith, Samuel H. Smith. I am acquainted with the Whitmers. During the past nine years, they were followers of the Methodists, Reformers, Presbyterians, Mennonites, and Baptists, and are unstable, spineless men; moreover, they are gullible to the highest degree and even believe in witches. Hiram Page is likewise full of superstition, and the Smiths are probably the close relations of Joseph Smith, Jr., author of the Book of Mormon. With deep respect and love, D. W. Reverend L. Mayer and D. Young York __________ Note: Ellen E. Dickinson published an 1882 Diedrich Willers letter on pp. 249-252 of her 1885 New Light on Mormonism. A partial extract reads: When I came to Seneca County as pastor of a number of congregations of the (German) Reformed Church, in April, 1821, I found among the members of a remote congregation, Zion's Church (afterward known as Jerusalem Church), in West Fayette, a plain, unassuming farmer of the name Peter Whitmer, a native of Pennsylvania, of the class of settlers known as Pennsylvania Germans. He was a quiet, unpretending, and apparently honest, candid, and simple-minded man.... I may state here, that I never met or had any acquaintance with Joseph Smith, Hiram Page, Cowdrey, or Sidney Rigdon, nor, in fact, with any of the persons connected with them, except the Whitmers and the Jolly family. I am informed by Mr. Jacob Shiley an old gentleman, aged seventy-nine years, now a resident of Fayette (who fifty or more years ago occupied a farm adjoining the residence of the Whitmers and Jollys), that the five persons of the name Whitmer whose names appear in the "Testimony of three witnesses" and the "Testimony of eight witnesses," appearing at the end of the Mormon Bible... Hiram Page, who is described to me as an itinerant botanic or root doctor, married a daughter of Peter Whitmer. It was said at the time of the marriage of Page to Miss Whitmer, that her father was opposed to the marriage... One of the sons of Mr. Whitmer (as I am informed by Mr. Shiley) married a Miss Jolly, whose mother, the wife of William Jolly, of West Fayette, was a baptized convert to Mormonism, and with her husband removed with the Mormons to Ohio....Two other sons of Mr. Whitmer (as Mr. Shiley informs me) married ladies of the name Schott, of West Fayette, near Waterloo, one of whom is said to have returned to Seneca County upon the death of her husband. My informant (Mr. Shiley) says that he has attended the services held at the houses of Peter Whitmer and William Jolly, and heard, among others who spoke (or preached), Joseph Smith, Sidney Rigdon, and Hiram Page. The baptisms were performed by immersion in Thomas' Creek and Kendig Creek, in the town of Fayette. Mr. Jacob Shiley and his brother George Shiley, also still living in West Fayette, were present, and witnessed the immersion in baptism of Mrs. William Jolly. When it became known to me that Peter Whitmer and his family were becoming the dupes of Smith and his co-workers, I called upon Mr. Whitmer, in order to remonstrate with him and to warn him of the errors and delusions and the false doctrines promulgated by these men.... A history of Seneca Co., N. Y., published in 1870 by Everts, Ensign & Everts, Philadelphia, Penn., contains some reference to Mormonism, from the recollection of Hon. Daniel S. Kendig, still living at Waterloo, who was born in Fayette in 1802, and lived there in the early years of his life. French's New York Gazetteer, published by R. Pearsall Smith, at Syracuse, New York, in 1800, also contained some data concerning Mormonism, and states that the first Mormon society was formed in the town of Fayette, Seneca County, in 1830. In this gazetteer Martin Harris is reported to have mortgaged his farm to defray the expense of printing the Mormon Bible. It was generally reported hereabouts, however, that Peter Whitmer had become surety for paying the cost of printing this Bible, and it may be difficult now to ascertain the exact facts in regard thereto; but as Smith was engaged in preparing the Bible for publication at Whitmer's house, it is probable that Whitmer also became involved in the expense of publication.... |
Larry C. Porter: A Study of the Origins...
Copyright © 2000 Larry C. Porter. All rights reserved.
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104 Origins of the LDS Church in New York and Pennsylvania ...
The Joseph Smith, Sr., Family
Locates in Seneca County Lucy Smith indicated that they located in "Waterloo," however, in a technical sense, the apparently located in a community midway between Waterloo and Seneca Falls called the "Kingdom." Local histories have identified the residence of the Smith family at that location only by their mention of Joseph Smith, Jr., having been there. One accout purported that Joseph Smith, Jr., "located at Kingdom, a mile west of Seneca Falls, about 1821, or '22 as a general hand for any kind of work" adding that his earliest 'baptisms' -- by immersion -- were Silver Creek, south of the Kingdom." [138] A graphic description of the Kingdom has trace its history over a period of years: Few of the thousands of motorists who daily speed along busy Route 5 between the village [of Seneca Falls] and Waterloo, realize that midway between the two communities they pass through what was once a larger village than either of them.Lucy Smith said that their home was situated on the Seneca River. [140] On September 10, 1959, Stanley I. Reynolds, a Waterloo genealogist, told Sister Wilford A. Hall, an LDS missionary at the Peter __________ 136. See Chapter III herein, for a discussion of Joseph Smith, Sr.'s, confinement and the prospective dates involved. 137. Lucy Smith, op. cit., p. 167. 138. [Welch], "Grip's" Historical Souvenir of Seneca Falls, p. 26; See also Arnold H. Barben, Notes on "The Kingdom" (Seneca Falls: Seneca Falls Historical Society, n.d.), located in the Seneca Falls Historical Society, Seneca Falls, New York. 139. From a newspaper clipping, n.p., n.d., probably the Post Standard or the Syracuse Herald Journal, Syracuse New York. The newspaper clipping is in the "Charles F. Hulbert Scrapbook," located in the possession of Charles F. Hulbert, Geneva, New York. John S. Genung secured the scrapbook for the writers examination. 140. Lucy Smith, op. cit., p. 171. Origins of the LDS Church in New York and Pennsylvania 105 Whitmer Farm, the location, according to his research, of that house. [141] He directed her to a home which, at that time, was standing on the north side of State Highway 5, north of the Seneca River, in the Kingdom. The next day, September 11, 1959, Sister Hall, in the company of Mrs. Edna Kime, visited the designated house and there met a Miss Duntz, an elderly lady who affirmed the tradition of the house being that of the Smiths. [142] Today, the purported Smith home is no longer standing, having been torn down to make way for a business district. The only indications of where the Kingdom once flourished is a New York State "Kingdom" historical marker and the use of the name to designate present day business establishments. The "Kingdom Plaza" derived its name from the former community, although the "River View Plaza" is more appropriately centered where the old settlement of the Kingdom stood. On the south side of the river, at the "Kingdom Bridge," is the "Kingdom Tavern." [143]
"Kingdom" area on 1850 Seneca County Map (image not in original text) Lucy Smith recalled that they were well received in the new neighborhood and noted: We moved into a house belonging to an individual by the name of Kellog. Shortly after arriving there, we were made to realize that the hearts of the people were in the hands of the Lord; for we had scarcely unpacked our goods, when one of our new neighbors, A Mr. Osgood, came in and invited us to drive our stock and teams to his barnyard, and feed them from his barn, free of cost, until we could make further arrangements. Many of our neighbors came and welcomed us to Waterloo. Among whom was Mr. Hooper, a tavern keeper, whose wife came with him, and brought us a present of some delicate eatables. Such manifestations of kindness as these were shown us from day to day, during our continuance in the place. And they were duly appreciated, for we had experienced the opposite so severly, that the least show of good feeling gave rise to the liveliest sensations of gratitude." [144]In 1830, "Kingdom" was located within the boundaries of the town of Seneca Falls. The U.S. Census for Seneca County, town of Seneca Falls, for that year lists as heads of families, Pontius Hooper, Fuller Kellog and Leonard W. Osgood. The writer believes that these men might well be the individuals named above by Lucy Smith. [145] It should also be noted that Pontius Hooper was a tavern keeper in the Kingdom for many years, fitting Mrs. Smith's label of "Mr. Hooper, a tavern keeper." [146] During their residence in the Finger Lakes country, Lucy also reported: "We established the practice of spending the evenings in singing and praying. The neighbors soon became aware of this, and it caused our house to become a place of evening resort for some dozen or twenty persons." [147] The Hon. Daniel S. Kendig stated that he remembered Joseph Smith, Jr., very well. He recalled that Joseph Smith "worked as a day laborer for old Jacob Chamberlain and occasionally for others." [148] Jacob Chamberlain was a resident of the town of Seneca Falls, in the vicinity of the Kingdom. [149] Judge Gary V. Sackett, of Seneca Falls, was another who remembered Joseph Smith "at the Kingdom." It is reported that, "Judge Sackett was also acquainted with Joseph Smith, the founder of the Mormon Church, when he was at the Kingdom and Kendig Creek making converts. Though impressed with the earnestness of this new prophet he regarded him as self deceived by his fanciful notions and dreams." [150] __________ 141. "Missionary Journal of Elder and Sister Wilford A. Hall," p. 194, located in the possession of Mrs. Wilford A. Hall, Provo, Utah. 142. "Missionary Journal of Elder and Sister Wilford A. Hall," p. 194; personal interview with Mrs. Wilford A. Hall, April 5, 1971. 143. The owner of the "Kingdom Tavern," Mr. Dominic Carfora, told the writer that the tavern is not one of the old taverns from the "Kingdom era," but that it was one of the old residential homes of that community, converted to a modern tavern in 1949. He stated that the Plaza Motors now stands on the site where the last of the early taverns stood, on the north side of the river, opposite the "Kingdom Bridge." -- Personal interview with Dominic Carfora, the "Kingdom," August 20, 1970. 144. Lucy Smith, op. cit., pp. 167-168. 145. U.S. Census, Seneca County, Town of Seneca Falls, p. 26, BYU Film #317, Brigham Young University Library, Provo, Utah. 146. "Waterloo Sixty Years Ago," Waterloo Observer, August 11, 1875. 147. Lucy Smith, op. cit., p. 168. 148. [McIntosh], History of Seneca Co., New York, p. 129. 149. U.S. Census, Seneca County, Town of Seneca Falls, p. 26. 150. "Genealogical and Biographical Sketch of Gary V. Sackett," Papers read before the Seneca Falls Historical Society for the year 1905, ([Seneca Falls: Seneca Falls Historical Society, 1905]), p. 70, located in the Seneca Falls Historical Society, Seneca Falls, New York. ( remainder of text not transcribed, due to copyright restrictions ) |
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