Of the greatest value to the historian are the volumes of the Mormon publications issued at Kirtland, Ohio; Independence, Missouri; Nauvoo, Illinois; and Liverpool, England. The first of these, Evening and Morning Star (a monthly, twenty-four numbers), started at Independence and transferred to Kirtland, covers the period from June, 1832, to September, 1834; its successor, the Latter Day Saints' Messenger and Advocate, was issued at Kirtland from 1834 to 1837. This was followed by the Elders' journal, which was transferred from Kirtland to Far West, Missouri, and was discontinued when the Saints were compelled to leave that state. Times and Seasons was published at Nauvoo from 1839 to 1845. Files of these publications are very scarce, the volumes of the Times and Seasons having been suppressed, so far as possible, by Brigham Young's order. The publication of the Millennial Star was begun in Liverpool in May, 1840, and is still continued. The early volumes contain the official epistles of the heads of the church to their followers, Smith's autobiography, correspondence describing the early migrations and the experiences in Utah, and much other valuable material, the authenticity of which cannot be disputed by the Mormons. In the Journal of Discourses (issued primarily for circulation in Europe) are found official reports of the principal discourses (or sermons) delivered in Salt Lake City during Young's regime. Without this official sponsor for the correctness of these reports, many of them would doubtless be disputed by the Mormons of to-day.
The earliest non-Mormon source of original information quoted is "Mormonism Unveiled," by E. D. Howe (Painesville, Ohio, 1834). Mr. Howe, after a newspaper experience in New York State, founded the Cleveland (Ohio) Herald in 1819, and later the Painesville (Ohio) Telegraph. Living near the scene of the Mormon activity in Ohio when they moved to that state, and desiring to ascertain the character of the men who were proclaiming a new Bible and a new church, he sent agents to secure such information among the Smiths' old acquaintances in New York and Pennsylvania, and made inquiries on kindred subjects, like the "Spaulding manuscript." His book was the first serious blow that Smith and his associates encountered, and their wrath against it and its author was fierce.
Pomeroy Tucker, the author of "Origin and Progress of the Mormons" (New York, 1867), was personally acquainted with the Smiths and with Harris and Cowdery before and after the appearance of the Mormon Bible. He read a good deal of the proof of the original edition of that book as it was going through the press, and was present during many of the negotiations with Grandin about its publication. His testimony in regard to early matters connected with the church is important.
Two non-Mormons who had an early view of the church in Utah and who put their observations in book form were B. G. Ferris ("Utah and the Mormons," New York, 1854 and 1856) and Lieutenant J. W. Gunnison of the United States Topographical Engineers ("The Mormons," Philadelphia, 1856). Both of these works contain interesting pictures of life in Utah in those early days.
There are three comprehensive histories of Utah,—H. H. Bancroft's "History of Utah" (p. 889), Tullidge's "History of Salt Lake City" (p. 886), and Orson F. Whitney's "History of Utah," in four volumes, three of which, dated respectively March, 1892, April, 1893, and January, 1898, have been issued. The Reorganized Church has also published a "History of the Church of Jesus Christ of Latter Day Saints" in three volumes. While Bancroft's work professes to be written from a secular standpoint, it is really a church production, the preparation of the text having been confided to Mormon hands. "We furnished Mr. Bancroft with his material," said a prominent Mormon church officer to me. Its plan is to give the Mormon view in the text, and to refer the reader for the other side to a mass of undigested notes, and its principal value to the student consists in its references to other authorities. Its general tone may be seen in its declaration that those who have joined the church to expose its secrets are "the most contemptible of all"; that those who have joined it honestly and, discovering what company they have got into, have given the information to the world, would far better have gone their way and said nothing about it; and, as to polygamy, that "those who waxed the hottest against" the practice "are not as a rule the purest of our people" (p. 361); and that the Edmunds Law of 1882 "capped the climax of absurdity" (p. 683).
Tullidge wrote his history after he had taken part in the "New Movement." In it he brought together a great deal of information, including the text of important papers, which is necessary to an understanding of the growth and struggles of the church. The work was censored by a committee appointed by the Mormon authorities.
Bishop Whitney's history presents the pro-Mormon view of the church throughout. It is therefore wholly untrustworthy as a guide to opinion on the subjects treated, but, like Tullidge's, it supplies a good deal of material which is useful to the student who is prepared to estimate its statements at their true value.
The acquisition by the New York Public Library of the Berrian collection of books, early newspapers, and pamphlets on Mormonism, with the additions constantly made to this collection, places within the reach of the student all the material that is necessary for the formation of the fairest judgment on the subject.
W. A. L. HACKENSACK, N. J., 1901.