~~  Joseph Smith's Magic Jupiter Talisman  ~~
"Good Luck Charm"

A Brief History

The September, 1937, edition of "The Improvement Era" magazine carried an article by Richard L. Evans entitled, "Illinois Yields Church Documents". This article describes how LDS Church authorities acquired certain historic documents including, "....part of the original manuscript of the Pearl of Great Price. Also a silver pocket piece which was in the Prophet's pocket at the time of his assassination."

The affidavit signed by C. E. Bidamon describes the silver pocket piece as; "....a silver piece bearing the inscription, 'Confirms [sic] O Deus Potentissimus' and numerous hieroglyphial inscriptions. This piece came to me through the relationship of my father Major L.c. Bidamon who married the Prophet Joseph Smiths widow, Emma Smith. I certify that I have many times heard her say, when being interviewed, and showing this piece, that it was in the Prophets pocket when he was martyred at Carthage Ill... She prized this piece very highly on account of its being one of the Prophets intimate possessions."

The original medallion was often displayed by Mr. Wilford C. Wood of Woods Cross, Utah during lectures in which he described it as "the Prophet's Masonic Jewel"

The true identity of this "Jewel" however, was not known until April 20, 1974 when Dr. Reed C. Durham Jr., who at that time was director of the LDS Institute of Religion at the University of Utah as well as president of the Mormon History Association, gave his presidential address to the association in Nauvoo, Illinois which included the following remarks:

"...I should like to initiate all of you into what is perhaps the strangest, the most mysterious, occult-like, esoteric, and yet Masonically oriented practice ever adopted by Joseph Smith .... the Prophet possessed a magical Masonic medallion, or talisman, which he worked during his lifetime and which was evidently on his person when he was martyred.... can now be indentified as a Jupiter. And in some very real and quite mysterious sense, this particular table of Jupiter was the most appropriate talisman for Joseph Smith to possess. Indeed, it seemed meant for him, because on all levels of interpretation, planetary, mythological, and talismanic magic, the Prophet was in every case appropriately decribed.... and I quote: "Typically a person born under Jupiter will have the dignity of a natural ruler. He knows what is due him and expets to receive respect accordingly. He will probably have an impressive manner.... In physical appearance the highly developed Jupiterian is strong, personable, and often handsome. Jupiterians are often tall or rugged of physique... the Jupiterian influence produces a cheerful winning personality, capable of great development."

Joseph Smith, jun. was born December 23, 1805 during the first Decan of Capricorn whose ruling planet is Jupiter, which is also the governing planet for the year 1805.

Dr. Durham continued: "...The purpose of the Table of Jupiter is talismanic magic [sic] was to be able to call upon the celestial intelligences assigned to the particular talisman to assist one in all endeavors. The names of the deities... who could be invoked by the Table were always written on the tailsman or represented by various numbers; three such names were written on Joseph Smith's talisman... Abbah, Father; El Ab, Father is God; and Josiphiel, Johovah speaks for God...
When properly invoked, with Jupiter being very powerful and ruling in the heavens, these intelligences by the power of ancient magic guaranteed to the possessor of this tailsman to gain of riches and favor and power and love and peace and to confirm honors and dignities and councils. Tailsmanic magic further declared that any one who worked skillfully with this Jupiter table would obtain the power of stimulating anyone to offer their love to the possessor of the talisman..."

The original talisman which was owned by the prophet is at this time still maintained privately in the Woods Collection. This replica of Joseph Smith's Jupiter Talisman was crafted from photo-reproductions of the original. Only the wear and tear which the original sustained during a life of use has not been reproduced.

Additional information about the Jupiter Talisman can be found in your local library.

Description

The original Jupitar talisman, owned by Joseph Smith is crafted in silver and is approximately 1 9/16 inches in diameter.

On the obverse side is a square divided into 16 smaller squares, with each of the smaller squares containing a different Hebrew letter. These letters represent the numbers , 1 through 16. When any four numbers are added together in a straight line, either up, down, across or diagonally, they equal 34. This is the magic Table Of Jupiter.

Above the Table is written in Hebrew, "El Ab" which stands for "God the Father."

Below the Table is the Sign of Jupiter.

A circle is inscribed around the Table of Jupiter, El Ab and the Sign of Jupiter.

Outside of the circle directly below the sign of Jupiter is the magic number of Jupiter, 136. This number is derived by adding all of the numbers in the table of Jupiter together.

To the left of the Table and outside of the circle is the Hebrew name "Josiphiel" which means "The Intelligence of Jupiter".

To the right of the Table and outside of the circle is "Abba", written in Hebrew which means, "Father-God".

On the reverse side of the talisman are three diagrams contained within an inscribed circle.

At the top is the Seal of Jupiter.

Directly below the Seal is the symbol for the Intelligence of Jupiter.

To the left is the Sign of Jupiter, the same as on the obverse side.

Outside of the inscribed circle is the Latin, "Confirmo O Deus Potentissimus" which is interpreted "Make Me O Lord All Powerful".

At the top of the original talisman is a small hole through which a string or ribbon could be placed in order to wear the talisman about the neck.

    Two years after the publication of the Enlarged Edition of Mormonism--Shadow or Reality? Dr. Reed Durham, who was Director of the LDS Institute of Religion at the University of Utah and President of the Mormon History Association, made a discovery which was so startling that it caused great consternation among Mormon scholars and officials. Mr. Durham found that what had previously been identified as the "Masonic jewel of the Prophet Joseph Smith" was in reality a "Jupiter talisman." This is a medallion which contains material relating to astrology and magic. Dr. Durham, apparently not realizing the devastating implications of his discovery, announced this important find in his Presidential Address before the Mormon History Association on April 20, 1974:

"...I should like to initiate all of you into what is perhaps the strangest, the most mysterious, occult-like esoteric, and yet Masonically oriented practice ever adopted by Joseph Smith... All available evidence suggests that Joseph Smith the Prophet possessed a magical Masonic medallion, or talisman, which he worked during his lifetime and which was evidently on his person when he was martyred. His talisman is in the shape of a silver dollar and is probably made of silver or tin. It is exactly one and nine-sixteenths in diameter,... the talisman,... originally purchased from the Emma Smith Bidamon family, fully notarized by that family to be authentic and to have belonged to Joseph Smith, can now be identified as a Jupiter talisman.  It carries the sign and image of Jupiter and should more appropriately be referred to as the Table of Jupiter. And in some very real and quite mysterious sense, Table of Jupiter was the most appropriate talisman for Joseph Smith to possess. Indeed, it seemed meant for him, because on all levels of interpretation: planetary, mythological, numerological, astrological, mystical cabalism, and talismatic magic, the Prophet was, in every case appropriately described.
"The characters on the talisman are primarily in Hebrew, but there is one inscription in Latin. Every letter in the Hebrew alphabet has a numerical equivalent and those numerical equivalents make up a magic square. By adding the numbers in this Jupiter Table in any direction... the total will be the same. In this case, on the Jupiter Table 34....
"There is the one side of the talisman belonging to the Prophet Joseph Smith. You can see the Hebrew characters... you see on the margins, at the bottom is the Jupiter sign,... The cross at the top represents the spirit of Jupiter, and you will see the path of Jupiter in the orbit of the heavens, and then again the Jupiter sign.
"I wasn't able to find what this was, for--as I said--two months; and finally, in a magic book printed in England in 1801, published in America in 1804, and I traced it to Manchester, and to New York. It was a magic book by Francis Barrett and, lo and behold, how thrilled I was when I saw in his list of magic seals the very talisman which Joseph Smith had in his possession at the time of his martyrdom.... To the Egyptians, Jupiter was known as Amman, but to the Greeks he was Zeus: the ancient sky Father, or Father of the Gods....
"In astrology, Jupiter is always associated with high positions, getting one's own way, and all forms of status. And I quote: 'Typically a person born under Jupiter will have the dignity of a natural ruler....He will probably have an impressive manner... In physical appearance, the highly developed Jupiterian is strong, personable, and often handsome.... the Jupiterian influence produces a cheerful winning personality, capable of great development.'...
"So closely is magic bound up with the stars and astrology that the term astrologer and magician were in ancient times almost synonymous. The purpose of the Table of Jupiter in talismanic magis [magic?] was to be able to call upon the celestial intelligences, assigned to the particular talisman, to assist one in all endeavors. The names of the deities which we gave to you, who could be invoked by the Table were always written on the talisman or represented by various numbers. Three such names were written on Joseph Smith's talisman: Abbah, Father; El Ob, Father is God or God the Father; and Josiphiel, Jehovah speaks for God, the Intelligence of Jupiter.
"When properly invoked, with Jupiter being very powerful and ruling in the heavens, these intelligences--by the power of ancient magic--guaranteed to the possessor of this talisman the gain of riches, and favor, and power, and love and peace; and to confirm honors, and dignities, and councils. Talismatic magic further declared that anyone who worked skillfully with this Jupiter Table would obtain the power of stimulating anyone to offer his love to the possessor of the talisman, whether from a friend, brother, relative, or even any female." (Mormon Miscellaneous, published by David C. Martin, Vol. 1, No. 1, October 1975, pp. 14-15)

        Reed Durham was severely criticized by Mormon scholars and officials for giving this speech. He was even called in by Mormon President Spencer W. Kimball, and finally found it necessary to issue a letter in which he reaffirmed his faith in Joseph Smith and said that he was sorry for the "concerns, and misunderstandings" that the speech had caused. Richard Steven Marshall claimed that in an interview on April 11, 1977, Dr. Durham told him, "'I had to write that. They wanted me to bear my testimony. I hadn't done that in my talk. They had me do that so people would know where I stood.'" ("The New Mormon History," p. 54)
We feel that Dr, Durham's identification of Joseph Smith's talisman is one of the most significant discoveries in Mormon history and that he should be commended for his research. That Joseph Smith would own such a magic talisman fits very well with the evidence from his 1826 trial. W. D. Purple, who was an eyewitness to the trial, claimed it was reported that Smith said certain talismanic influences were needed to recover a box of treasure:

"Mr. Thompson, an employee of Mr. Stowell, was the next witness.... Smith had told the Deacon that very many years before a band of robbers had buried on his flat a box of treasure, and as it was very valuable they had by a sacrifice placed a charm over it to protect it, so that it could not be obtained except by faith, accompanied by certain talismanic influences.... the box of treasure was struck by the shovel, on which they redoubled their energies, but it gradually receded from their grasp. One of the men placed his hand upon the box, but it gradually sunk from his reach.... Mr. Stowell went to his flock and selected a fine vigorous lamb, and resolved to sacrifice it to the demon spirit who guarded the coveted treasure... but the treasure still receded from their grasp, and it was never obtained." (The Chenango Union, Norwich, N.Y., May 3, 1877, as cited in A New Witness For Christ In America, Vol. 2, pp. 366-367)

Dr. Durham was unable to determine just when Joseph Smith obtained his talisman, but the fact that he was recommending "certain talsimanic influences" around the time of the 1826 trial is certainly interesting. The Jupiter talisman is probably the type of talisman a money digger would be interested in because it was supposed to bring its possessor "the gain of riches, and favor, and power,..." Regardless of when Joseph Smith obtained his talisman, we do know that he possessed it up to the time of his death. He must have felt that it was very important because the Mormon scholar LaMar C. Berrett reveals that "This piece was in Joseph Smith's pocket when he was martyred at Carthage Jail." The Wilford C. Wood Collection, 1972, Vol. 1, page 173)
The discovery of evidence to prove Joseph Smith's 1826 trial was certainly a devastating blow to Mormonism, for it proved that Smith was a believer in magical practices. Reed Durham's new find that Joseph Smith possessed a magic talisman is also very significant because it shows that Smith probably held these ideas until the time of his death.

On April 20, 1974, Reed C. Durham delivered the Presidential Address at the Mormon History Association Convention, at Nauvoo, Illinois. His topic concerned Joseph Smith's interest and involvement in magic and Masonry, and evidences of their influence upon the development of Mormonism and the temple ceremony. One particular item of controversy was Durham's revelation that a small pendant, a "Masonic jewel," which was on Joseph Smith's person at the time of his murder, was in fact a "Jupiter Talisman," with very strong connections to magic and the occult. Mormon leaders became so concerned over Durham's presentation that they "requested" he publish a letter containing his testimony, and an apology for creating "questions, concerns, and misunderstanding" over the various topics of his address. In addition, he was instructed to stop talking about the subjects with anyone, including other Mormon Historians. In 1977, David John Buerger, (author of The Mysteries of Godliness: A History of Mormon Temple Worship), wrote Durham requesting additional information on the sources of several remarks he made in the address. Durham responded back, "I am sorry, but because of the nature of the subject matter, the Brethren have requested that I do no more with the subject again--I am not to release info. or have any more to say on the subject. This hurts me very much--as I believe that nothing--no amount of study, exploration, nor research, will ever hurt the church or the cause of truth--ever! However, I will be obedient to my Brethren and be still." (Letter from Reed Durham to David Buerger.)

The Mormon History Association held its Convention at Nauvoo, Illinois, in the old, historic Nauvoo Hotel on Saturday, April 20, 1974. As the immediate Past-President of the organization, Dr. Reed C. Durham, Jr. contributed the climax of the convocation when he delivered the scheduled, traditional Presidential Address, which he titled: "Is There No Help For The Widow's Son?"
Dr. Durham is the Director of the L. D. S. Institute of Religion, at the University of Utah, 1800 Hempstead Road, Salt Lake City, Utah 84112.
My acquaintance with this talk was initially made when several University students, who had heard it at Nauvoo came to see me with various questions to which they were seeking answers, having no foreknowledge of this unusual compilation of topics, and lacking the imagination which might have helped bridge the gap. I'm certain I was a positive disappointment to my young and able inquirers. They offered the interesting observation that several tape recordings had been made of the talk and I would probably hear more about it.
I did! one of my academic colleagues called me shortly afterward and asked me to join him in his office, to hear his tape recording and express my opinion of the subject. He also told me that someone had transcribed the speech and, as a result, underground copies were being freely distributed. A short time later, another professor handed me a copy of the typed manuscript. The accompanying manuscript has been carefully and meticulously prepared and checked by myself against an excellent tape of the speech. It is the full and complete text of the address as delivered by Dr. Durham at Nauvoo.
Hence--for clear understanding--the entire document is an underground accomplishment and is being freely reproduced and unrestrainedly distributed and circulated without the approval or concurrence of Dr. Durham.
I believe my individual interest in the speech is obvious. Further, I am of the personal opinion and conviction that this address should be made available to the Brethren of the Masonic Order. To that end, I am adding these few introductory and precautionary comments in order that the manuscript may be distributed with candid responsibility and openly acknowledged source. The reader is thereby given a declared understanding of the source and subsequent handling of the document.
Let me presume to offer a few words of caution to the reader. Prof. Charles T. Wood, the distinguished Dartmouth College scholar, declares:

It was in the nineteenth century that modern historical scholarship began, in the sense that those engaged in research began consciously to try to present an objective analysis, not merely a polemic argued from those pieces of evidence that happened to sustain their points of view. [Philip the Fair and Boniface VIII, p.113]

Dr. Durham's unfolding of his strange thesis has numerous potholes and several--somewhat inconspicuous--booby traps which can ensnare the unsuspecting inquirer. I shall reluctantly forego the temptation to elucidate these points here. However, should the interest and circumstances warrant it, I'll welcome the occasion to present an extensive analysis and discussion of the paper before the proper audience.
The complete text of Dr. Durham's thesis will be found below.

Melvin B. Hogan, Secretary, Research Lodge of Utah
College of Engineering, University of Utah.

Someone has said that a historical convention like this--all of these papers that we have heard--are like a pair of steer horns, with a point here and a point there and a lot of bull in between; and in my case, a lot of "Bull Durham."
One thing we won't have to put up with though is the wind blowing--just hot air. And I know the disadvantage that we are placed in, with the dimness of the room, the delightful meal that we have partaken of, and all the applause that we have had all night long--the papers, the busy day--but I hope you will bear with me and we will see what happens.
One historian, who has spent at least 25 years exploring the topic of Mormonism and Masonry, finally concluded that any person who ventured into this area of study was something of a "foolhardy nitwit." So mote it be! Still, I am convinced that in the study of Masonry lies a pivotal key to future understanding Joseph Smith and the Church. Therefore, regardless of the possible incriminations and stigma that might ensue, I should like, in this paper, to interpose some unorthodox findings and fancies upon the more traditional and canonical propaganda of the faith.
In the subject of Mormonism and Masonry, there is still much that is "new under the sun." To begin with, Masonry in the Church had its origin prior to the time Joseph Smith became a Mason. Nauvoo was not its genesis. It commenced in Joseph's home when his older brother became a mason. Hyrum received the first degrees of Masonry in Mount Moriah Lodge No. 112 of Palmyra, New York, at about the same time that Joseph was being initiated into the presence of God and angels and was being entrusted with the sacred gold plates.
Masonic influence on Joseph was further highlighted when the heated anti-Masonic crusades flared up in western New York. His milieu was ripe with things Masonic. Pro-Mason and anti-Mason, the influence was unavoidable from both sources.
Capt. William Morgan was so contemporary with Joseph Smith, both as to time and geography, that it would be difficult to deny the probability of their acquaintance. In fact, Dr. Rob Morris, an American Masonic biographer of William Morgan, wrote that Morgan "had been a half way convert of Joe Smith, the Mormon, and had learned from him to see visions and dreams." Whether or not it was true that Joseph Smith personally knew Morgan during his lifetime, everyone in that area, including Joseph, had heard about Morgan's disappearance and supposed martyrdom, causing most people to take sides on the Masonic issue. Joseph was no exception. He was one of the committee of 10 men who signed their signatures to an impassioned plea which was printed in the rabidly anti-Masonic newspaper, the Seneca Farmer and Waterloo Advertiser.
The committee begged anyone with an ounce of Christian humanitarian concern to come forward and offer assistance to Morgan's unfortunate wife. The many parallels found between early Mormonism and the Masonry of that day are substantial: conferences, councils, priesthood, temples, anointing with oil, the issuance of licenses, certificates for identifying legitimate fellow workers, elders, high priests, and even the Book of the Law.
By the end of 1832, Joseph Smith had welcomed new brethren, along with their influences, into the Church. Men such as W. W. Phelps, Brigham Young, Heber C. Kimball, and Newel K. Whitney, each of whom had been deeply involved in Masonry, from one side or the other, before their entrance into the Church.
In a sermon the Prophet delivered in 1835, unmistakable Masonic vocabulary was used, and I quote from the Prophet: "I exposed their abominations in the language of the Scriptures and I pray God that it may be like a nail in a sum place, driven by the Master of Assemblies." In that same year and in subsequent years, the Prophet was involved in things Egyptian, the new revelations of suns and moons, governing planets and fixed stars, and, though unique at that time to Mormonism, was commonplace in Masonry.
The Kirtland Temple also reflected an influence of Masonry. Though not exactly like the Masonic pattern of laying and dedicating cornerstones of their temples, the Order of the Holy Priesthood employed by the Prophet in laying the cornerstone of the Kirtland Temple, and about which he explained in greater detail in Nauvoo, with a set ceremony at each corner, with pomp and procession, including definite rank of authority, was significantly similar. That the inner courts of the temple were fashioned in such a way that officers could preside on platforms at either end, east or west, was also similar to Masonic Lodges and Temples. But, more importantly, professional architects have only recently called attention to the classical and Gothic elements combined in the architecture of the Kirtland Temple as containing direct and unmistakable Masonic influences.
In 1838, the Avard extension of Joseph Smith's Danitism in Missouri brought this disconsolation upon the Prophet: the use of secret penal oaths, accompanied with signs, hand clasps, and tokens involved therein, also reflected Masonic life practices. Before being imprisoned in Missouri, Joseph and his family lived in the Harris home at Far West. A masonic aura certainly abided there. The woman the house was Lucinda Pendleton (Morgan) Harris, who was at that time the wife of George Washington Harris, one of the leading elders of the Church. He had been a practicing Mason in Batavia, New York, as well as a Worshipful Master Mason in Virginia. In addition to this, Harris was also personally acquainted with William Morgan; the Morgans having lived in an apartment above his (Harris') silversmith shop in Canandaigue (should be Batavia. M. B. H.), New York. Lucinda Harris was formerly the wife and later the widow of William Morgan. It seems highly significant to note that this same woman, whom Joseph (Smith) had befriended years before, became a plural wife of the Prophet Joseph Smith.
After escaping from Liberty jail, the Prophet was reunited with his family at Quincy, Illinois. Emma and the children had been living in the home of Judge John Cleveland, another Mason (I believe this is an error. There is no documentation of such membership in Nauvoo nor Quincy. He also never converted to Mormonism. M. B. H.), who with his wife, Sarah M.(erietta) Pinsey Cleveland, allowed the Smiths to live with them until they left for Commerce (Nauvoo). What later motivated Joseph and Emma to write the Clevelands, inviting them to build their home in Commerce in close proximity to the Smith home, across the street and next door to George Washington and Lucinda Morgan Harris? The question becomes pertinent upon supplying the additional facts that Harris later became an active leading charter member Mason in the Church, while Sarah M. Cleveland became another of Joseph's plural wives.
By 1840, John Cook Bennett, a former active leader in Masonry (in Ohio, where he was expelled. M. B. H.), had arrived in Commerce and rapidly exerted his persuasive leadership in all facets of the Church, including Mormon Masonry. I do not believe he was its sole instigator, nor do I believe him guilty of all which the Mormon print then, or now have accused him. However, at the instigation of John C. Bennett, George W. Harris, John Parker, Lucius Scovil, as well as other Mormon Masons residing at Nauvoo, and certainly with the approval of the hierarchy of the Church, the institution of Masonry commenced.
Joseph and Sidney (Rigdon) were inducted into formal Masonry at Sight, on the same day upon which the Illinois Grand Master Mason--and politically ambitious--Abraham Jonas officially installed the Nauvoo Lodge. It was on March 15, 1842. On the next day, both Sidney and Joseph advanced to the Master Mason Degree. In only a few years, five Mormon Lodge were established, several others in planning, a Masonic Temple constructed, and the total membership of Mormon fraternal brethren was over 1,366.
I have attempted thus far to demonstrate that Masonic influence upon Joseph in the early Church history, preceding his formal membership in Masonry, were significant. However, these same Masonic influences exerted a more dominant character as reflected in the further expansion of the Church subsequent to the Prophet's Masonic membership. In fact, I believe that there are few significant developments in the Church, that occurred after March 15, 1842, which did not have some Masonic interdependence. Let me comment on a few of these developments. There is absolutely no question in my mind that the Mormon ceremony which came to be known as the Endowment, introduced by Joseph Smith to Mormon Masons initially, just a little over one month after he became a Mason, had an immediate inspiration from Masonry. This is not to suggest that no other source of inspiration could have been involved, but the similarities between the two ceremonies are so apparent and overwhelming that some dependent relationship cannot be denied. They am so similar, in fact, that one writer was led to refer to the Endowment as Celestial Masonry.
It is also obvious that the Nauvoo Temple architecture was in part, at least Masonically influenced. Indeed, it appears that there was an intentional attempt to utilize Masonic symbols and motifs. The sun stones, and the moon and star stones, were examples. An additional example was the angel used on the weather vane on the top of the Temple. I would like to just show a slide or two here, if that could be turned on.
William Weeks (made a Mason in Nauvoo Lodge. M. B. H.), the architect of the Nauvoo Temple, has many drawings in the Historians Office of the Church. This is one of the preliminary drawings--first drawings--first draft drawings of the Nauvoo Temple. You will notice that it has the beautiful picture in the whole front of the Temple of the All-Seeing Eye, and he was going to have a beautiful angel stand on the top of the Temple. Later, another design by William Weeks again:--modified the All-Seeing Eye, trimmed down the angel on the top of the Temple, and then again, in another plan, he has the small angel on the top--not a huge lady as was before--and this one comes pretty close to the way the Nauvoo Temple looked like.
Now, in the Visitors' Canter at the Nauvoo Restoration, you see a mock-up of the Temple and on the very top there is, on the weather vane, this little angel. Well, that little angel was photographed in the next picture. There is the angel: the beautiful horn, the Book of Mormon in the other hand. And, then, if you will notice, what looks as if there are crosses on the staff or the spear which is the weather vane. Do you see those crosses there? We blew that up--it is not a very clear picture--to let you know that it is a beautiful compass and square, in the typical Masonic fashion.

Now, I wondered where in the world did they get, on the mock-up of the Temple in the Visitors' Center, the compass and square--the Masonic symbols; in fact, the most probably universal masonic symbols that are known in Masonry. Where did they get that? Until, in the Historian's Office in Salt Lake City, we found the drawing of William Weeks, who very clearly employed the Masonic symbols on that angel. (I have been informed that the particular illustration referred to, in the Visitors' Center, had been removed when the Center opened the next morning. M. B. H.)
In the journals of Thomas Bullock, Mosiah Hancock, and in many of the portraits that were painted of the Temple, this angel does exist, with a beautiful description of the angel--even to the Book, the horn, the temple clothes and robes that it is clothed with. And, there is no question that it was intentionally to be a Masonic symbol on the top of the Nauvoo Temple. (That can be turned off now).
Another development in the Nauvoo Church, which has not been so obviously considered as Masonically inspired was the establishment of the Female Relief Society. This organization was the Prophet's intentional attempt to expand Masonry to include the women of the Church. That the Relief Society was organized in the Masonic Lodge room, and only one day after Masonry was given to the men, was not happenstance. As evidence of this claim, Brother Oliver Olney (not known to be a Mason--an apostate Mormon. M. B. H.), wrote in a doggerel verse style in 1842, that Joseph Smith, and I quote. "said there were certain degrees of the fair sex of the land. They soon met in union, a lodge to form, but changed the name they might be distinguished from the lodge of the men." He later described the sisters' Masonic auxiliary and the degrees in their liturgy.
John C. Bennett substantiated the same, as likewise did Ebenezer Robinson, and evidence from a different bias came from Sister Eliza R. Snow, present at the organization as its first secretary, who strongly emphasized that the Society was Priesthood. Another charter member, Sister Mary Elizabeth Rollins Lightner, added that the Relief Society was an order of the Priesthood. And, finally, included in the actual vocabulary of Joseph Smith's counsel and instructions to the sisters were such words as: ancient orders, examinations, degrees, candidates, secrets, lodges, rules, signs, tokens. order of the priesthood, and keys; all indicating that the Society's organization possessed Masonic overtones.
It was true that in orthodox Masonry, such as that practiced in Illinois, the inclusion of women was definitely prohibited and certainly unheard of. The Joseph Smith Masonry was daily becoming less orthodox and tended to follow more in the direction of some unorthodox Masonry which had been imported to America from France. In this type of Masonry, two different women's groups operated. The first women's group was known as the Female Lodges of the Illuminees. They were subdivided into two classes, each forming a separate society and having different ceremonies. The first was composed of virtuous women; the second of the wild, the giddy, and the voluptuous. In both cases the purpose of their existence was to serve the men who were their counterparts--the virtuous women for the virtuous men, and so forth. This type of female Masonry had no relationship to the Mormon female Masonry, unless, of course, one believed John C. Bennet's diatribe relative to the three degrees of womankind in Masonry, in Mormonism.
The second type of unorthodox female masonry was known as "Adoptive" Masonry. In this order the highest woman was called the "Elect Lady;" a striking parallel to Emma Smith's title in the Mormon highest order for women. The ceremonies for women in this order were quite similar to those later found within the endowment ceremony of the Mormons. I was going to read the ceremony, but I thought I'd better not.
Continuing with my facts and fancies--that most of the things which were developed in the Church at Nauvoo were inextricably interwoven with Masonry--in addition to the endowment, the temple, and the Relief Society, I have already mentioned, I suspect also that the development of prayer circles and even polygamy are no exceptions. But more importantly, I suggest that enough evidence presently exists to declare that the entire institution of the political kingdom of God, including the Council of Fifty, the living constitution, the proposed flag of the kingdom, and the anointing and coronation of the king, had its genesis in connection with Masonic thought and ceremonies. It could not be coincidence that all of these concepts had their counterparts within Masonry in the day of the Prophet Joseph Smith. There was an Elect Council, an Elu, and a Council of Fifty; a Supreme Council and a Grand Council. The crown was a common Masonic symbol, as well as a portion of the regalia actually worn by officers who represented the king in the higher degrees. Anointing was commonly performed and any practicing Mason would have been familiar with the word "constitutions."
As to the flag, although every symbol on it has not yet been identified the majority of them can be shown to be Masonic symbols. In fact, it seems surprising in light of these known existing parallels, that most historical treatments on any aspect of the Political Kingdom of God had rarely, if ever, mentioned any relationship with Masonry.
Perhaps the single most definite evidence that Masonry directly affected the thought of Joseph Smith, and that the kingdom of God doctrine was Masonically inspired, can be seen in the recently brought to light holograph letter of Joseph Smith to Mr. John Hull of Lempster, New Hampshire (See Appendix A; added by me. M B. H.) Mr. Hull was a distant cousin of the Prophet's and was a Congregational minister. He was deeply involved in the development of the town government of Lempster, New Hampshire, and more pertinent, he was a practicing Mason for over 40 years in Mount Vernon Lodge No. 15 (then at Washington; now at Newport. M. B. H.), in New Hampshire. During that time, he held every office in Masonry up to and including the Worshipful Master of the Lodge. If the letter proves not to have actually been written by Joseph Smith, then his amanuensis wrote the letter and signed Joseph's signature in such a way as to make it appear as authentically like Joseph Smith's own handwriting as possible. I personally discount any fraudulent intent because of the reliable historicity relating to Joseph Hull, and also because the content of the letter fits with the known ideology of the Restoration Movement and, further, the ideas expressed were completely consistent with the Kingdom of God development at this time. The little note at the commencement of the letter indicates somewhat the depth of ideas presented therein: "pleas not let any See my letters who you think Cannot Digest the ideas for it would do them an injury."
The entire two-page letter clearly demonstrates that Mormonism and Masonry were related and that Joseph used Masonry and apparently had no qualms in doing so. It is also clear in the letter that the Kingdom of God was thought to be the true Masonry which, when ultimately established with a king and a president, would abolish all earthly confusion and evil and usher in the Millennium. The whole earth was compared symbolically to a Grand Masonic Lodge, the counterpart of which was the Grand Lodge in the eternal regions of Glory; an idea quite legitimate in Masonic thought.
The letter will not be completely clear unless one knows that a typical Masonic Lodge is most often a rectangularly shaped room with the altar in the center. At the front, generally at the east end of the room, is the platform upon which the Worshipful Master Sits and presides. At the west end the Senior Warden is positioned, and on the south side is located the Junior Warden. As excerpts of Joseph Smith's letter are read, please observe how the Prophet superimposed American Zionism upon his new brand of perfect, world-wide Masonry, and I quote: "The time has been when the WM (the Worshipful Master) was in Asia, at the east; the SW (Senior Warden) in Europe, at the west; and the JW (Junior Warden) in Africa, at the south. Well, now, how will it be after the new arrangements? I must still look to Asia to find the WM. Well, what next? Why, there is a spot in North America exactly due west from where king Solomon's Temple stood." Just a point here; if we were to draw a line exactly west from Mt. Moriah in Jerusalem, and go due west to Nauvoo, Illinois, we would only be 10 longitudinal degrees off. So the Prophet writes, "Exactly due west from where king Solomon's Temple stood, there is a spot in North America. It will be the choice of our SW but he alone can't govern the Lodge amidst all this bustle. Well, how shall we get out of this scrape? Why, we must wait with patience until South America has made the choice of the JW, (that would be at the south, the Junior Warden). When the above described lodge is duly formed and begins to work, we may expect to have peace on earth and good will to men and, no doubt, 'the lion will lie down with the lamb and the suckling child will play with the asp and will not be stung!'" And the postscript at the bottom of the letter, "This is my present survey of Masonry in this world."
There are two concepts I need at this point to reiterate. Firstly, I said that Joseph Smith had no qualms about using Masonry. This letter, I think, is evidence of that. One historian has described this use of Masonry as the "grabbing on" principle employed by Joseph Smith. This was explained to me that whatever was in his surroundings, being preached, professed, or practiced, he sometimes borrowed it and incorporated it into his ideological theology and system.
The second concept I wish to reiterate is that the Masonry as practiced in the Church under the Prophet's direction was daily becoming increasingly unorthodox as contrasted with Illinois traditional Masonry. Therefore, it appears that the Prophet first embraced Masonry and, then in the process, he modified, expanded, amplified, or glorified it. His alterations being done by the authority of constant revelation received by him, or by sheer whims and the intelligence of an egocentric genius, or at the insistence of strong personalities who surrounded him, giving advice and counsel; depending on how one views Joseph Smith. In any case, these two concepts--that of "grabbing on," and then expansion--seem to be further substantiated by the following statements relative to Masonry in the Church which were expressed by some of the Prophet's closest contemporaries. Heber C. Kimball wrote to Parley Parker Pratt, who was in England at the time, only three months after Joseph Smith had embraced Masonry, in the following words: "We have received some precious things through the Prophet on the Priesthood which would cause your soul to rejoice. I cannot give them to you on paper, for they are not to be written. So you must come and get them for yourself. We have organized a Lodge here of Masons since we have obtained a charter. That was in March. Since that there have near 200 been made Masons. Brother Joseph and Sidney were the first that were received into the Lodge. All of the Twelve have become members except Orson P. He hangs back. He will wake up soon. There is a similarity of Priesthood in Masonry. Brother Joseph says Masonry was taken from the Priesthood, but has become degenerated. But many things are perfect. I think it will result in good. The Lord is with us and we are prospered."
Heber C. Kimball later wrote, "We have the true Masonry. The Masonry of today is received from the apostasy which took place in the days of Solomon and David. They have now and then a thing that is correct, but we have the real thing."
Joseph Fielding, a convert and a missionary from England, wrote in his diary, "Many have joined the Masonic Institution. This seems to have been a stepping stone for preparation for something else, the true origin of Masonry. This I have also seen and rejoice in it. There has been great light poured out upon the Saints of late, and a great spirit of hearing. I have evidence enough that Joseph is not fallen. I have seen him after giving, as he said before, the origin of Masonry, the Kingdom of God on the earth, and am myself a member of it."
And, finally, Jesse C. Little reported, "The Angel of the Lord brought to Mr. Joseph Smith the lost key words of several degrees, which caused him, when he appeared among the brotherhood of Illinois, to work right ahead of the highest and to show them their ignorance of the greatest truth and benefits of Masonry."
What, then, motivated Joseph Smith to "grab on" to Masonry and then transcend it? The question is crucial, and my answer may be satisfactory only to myself. I do not believe his motivation was for ego-building or for any political, social, or economic prestige and power. I also believe it is inaccurate to say the reason Joseph adopted Masonry into the Church was to create a non-Mormon brotherhood which could supply a socially needed influence and physical protection. Though all of these reasons may have merit, I believe he accepted Masonry because he genuinely felt he recognized true Ancient Mysteries contained therein. And, that in light of two fundamental concepts, already established within the theological framework of Mormonism--the Restoration of the Gospel and the Dispensation of the Fullness of Times--Joseph was under the strong compulsion to embrace Masonry. The Prophet believed that his mission was to restore all truth, and then to unify and weld it all together into one. This truth was referred to as "the mysteries," and these Mysteries were inseparably connected with the Priesthood.

The Prophet further sermonized that these Mysteries were to be discerned, unlocked, unraveled, and appropriately unfolded unto the Church, line upon line, by the one who holds the keys of the Holy Priesthood. Therefore, if Masonry in reality contained any of the true ancient Mysteries, it would have been necessary for Joseph to accept it. The philosophic and more reflective Masonic scholars have always believed that the symbols embodied in Masonry were indeed the ancient Mysteries coming from remote antiquity. The Mysteries were said to be traced back through the Hermetic Philosophers, through Plutarch, the Cabala, the Pythagoreans, the Magi of Media, to Babylon, to Chaldea, and Egypt. And, as these Mysteries came down into the modern institution of Masonry--the 12th and 13th centuries, A. D.--they had experienced so many progressive alterations, that there remained only an imperfect image of their original brilliancy. My assumption is that Joseph Smith believed he was restoring Masonry's original pristine brilliancy, and that he was recreating the Mysteries of the ancient Priesthood.
Now, I should like to initiate all of you into what is perhaps the strangest, the most mysterious, occult-like, esoteric, and yet Masonically oriented practice ever adopted by Joseph Smith. This may also be another fine example of our earlier explained principle of "grabbing on." All available evidence suggests that Joseph Smith the Prophet possessed a magical Masonic medallion, or talisman, which he worked during his lifetime and which was evidently on his person when he was martyred. His talisman is in the shape of a silver dollar and is probably made of silver or tin. It is exactly one and nine-sixteenths inches in diameter, and weighs slightly less than one-half ounce. After months of research, the talisman, presently existing in Utah, (in the Wilford Wood Collection, D. C. M.) was originally purchased from the Emma Smith Bidamon family, fully notarized by that family to be authentic and to have belonged to Joseph Smith, can now be identified as a Jupiter talisman. It carries the sign and image of Jupiter and should more appropriately be referred to as the Table of Jupiter. And in some very real and quite mysterious sense, this particular Table of Jupiter was the most appropriate talisman for Joseph Smith to possess. Indeed, it seemed meant for him, because on all levels of interpretation: planetary, mythological, numerological, astrological, mystical cabalism, and talismatic magic, the Prophet was, in every case appropriately described....
The characters on the talisman are primarily in Hebrew, but there is one inscription in Latin. Every letter in the Hebrew alphabet has a numerical equivalent and those numerical equivalents make up a magic square. By adding the numbers in this Jupiter Table in any direction (each row, column, or diagonal. M. B. H.), the total will be the same. In this case, on the Jupiter Table, 34.... The total of the numbers will be 136, which number you will see on the talisman. The symbol for Jupiter (closely resembling the usual script, or hand-written, numeral 4. M. B. H.) is also found on both sides of the talisman, which by the way, is the same symbol for metal tin.
(E. A. Wallis Budge, in his Amulets and Superstitions, p. 394, speaking of the "Magical Square of Tin," states: "Whether these sixteen figures are added up vertically, horizontally or diagonally the total is 34, or in Hebrew letters D (dalet) equals 4 and L (lamed) equals 30. These letters form a part of the Hebrew word for tin. The total of the four columns (or rows) of figures is 136, which 15 the number of the Spirit and of the Demon of the planet. When cut upon coral this square protected the wearer from sorcery." M. B. H.)
Each letter of the Hebrew alphabet has a specific and, in some cases, a mystical and esoteric meaning. The total of those meanings, as well as the connection and importance of Jupiter, is extremely and mysteriously significant in relationship with Joseph Smith. Maybe we could show that right now. Can we have the first one?
There is the one side of the talisman belonging to the Prophet Joseph Smith. You can see the Hebrew characters and you can see the square. There will be 16 Hebrew letters, and each of those letters represents a number. And, I'll show another slide in a minute showing you the numbers and each of those numbers (columns rows or diagonals. M. B. H.) total up to 34, in any way you would add them. Now you see on the margins, at the bottom is the Jupiter sign, and then on the side over to the right is a Hebrew word which means "Abbah," which means Father. At the top you will see another Hebrew word which means "El Ob"--which means God the Father, or Father is God--and over on the side in the margin you will see the name in Hebrew meaning "Josiphiel," which means Jehovah is spokesman for God, of Jehovah is the mouth; on this side. Now, let's show the other side of the talisman and you will see the Latin phrase, "Cantermo odeus potentisimus" (not at all correctly written). It's lousy Latin, but probably means, perhaps, "Confirm, O God, who is all powerful; or, Almighty God confirm me, or uphold me, or support me." It is not accurately grammatical, but that is the term on the medallion or talisman. The cross at the top represents the spirit of Jupiter, and you will see the path of Jupiter in the orbit of the heavens, and then again the Jupiter sign.
I wasn't able to find what this was, for--as I said--two months; and finally, in a magic book printed in England in 1801, published in America in 1804, and I traced it to Manchester, and to New York. It was a magic book by Francis Barrett and, lo and behold, how thrilled I was when I saw in his list of magic seals the very talisman which Joseph Smith had in his possession at the time of his martyrdom.
You will see now the numbers, rather than the Hebrew letters, in the magic square, and you will also see the three Hebrew names of deities, or intelligences, that belong to this particular talisman. You will see the square again and also the seal of Jupiter; the same back side (reverse) of the very one that Joseph Smith had, with exactly the same break in the orbit of Jupiter planet, and then again the Hebrew letters and, finally, the Spirit of Jupiter. (Turn that off now)
Jupiter, according to the Hebrews, is the morning star rising in the east, and is called in that language Sadoc (or Zadoc), which means righteous one. Now the star in the east is one of the very definite Masonic emblems, and is used regularly in most Masonic ceremonies to symbolize the ever approaching dawn of perfection and restored Masonic light. To the Egyptians, Jupiter was known as Ammon, but to the Greeks he was Zeus; the ancient Sky Father of the Gods. According to the Greeks, Jupiter was seen as not only the great protecting deity of the race, but also the one, and--perhaps--the only one whose worship embodies a distant moral conception. He is specifically concerned with oaths, treaties, and leagues, and it was in the presence of his priest that the most ancient and sacred form of marriage took place; that is , marriage for time and eternity. In numerology, Jupiter's concern with the fortunes of life , the planet is regarded as the kindly, benevolent planet, and the adjective "jovial" indeed comes from, is derived from, the word "Jove," for Jupiter. And I quote: "The gifts that Jupiter brings are those of reason, understanding of humanity, plus the ability to see things in a broad outline. It is regarded as the planet that brings expansion in many different forms. It weaves into the lives of some persons skeins of generous impulse, ranging from generosity with material things to sympathy in spiritual matters. He also controls expansion in all forms; most of the philanthropists of the world are strongly Jupiter--oriented and in the professions, those held under its influence are legislators, bankers, lawyers, etc."
In astrology, Jupiter is always associated with high positions, getting one's own way, and all forms of status. And I quote: "Typically, a person born under Jupiter will have the dignity of a natural ruler. He knows what is due him and expects to receive respect accordingly. He will probably have an impressive manner and, in consequence, is likely to be elected to official positions in clubs and other organizations. In physical appearance, the highly developed Jupiterian is strong, personable, and often handsome. Jupiterians are often tall, or rugged of physique. In every case, the Jupiterian influence produces a cheerful, winning personality, capable of great development." Astrology also declares that every year is governed by one of the planets. And, therefore, the planet directs the affairs of men for good or ill during that year. Joseph Smith's planet was Jupiter; and two significant years governed by Jupiter were 1805 and 1844.
The day of the week governed by Jupiter was Thursday. And I don't know--perhaps just coincidence--the fast meetings in the Church were on Thursdays for 60 years, as well as all the regular Mormon Masonic meetings on the first and third Thursdays, (Nauvoo Lodge, that is. M. B. H.), as well as the day of the Prophet Joseph Smith's martyrdom, on Thursday, and so many other special events in Church history.
So closely is magic bound up with the stars and astrology that the term astrologer and magician were in ancient times almost synonymous. The purpose of the Table of Jupiter in talismanic magic was to be able to call upon the celestial intelligences, assigned to the particular talisman, to assist one in all endeavors. The names of the deities which we gave you, who could be invoked by the Table were always written on the talisman or represented by various numbers. Three such names were written on Joseph Smith's talisman: Abbah, Father; El Ob, Father is God or God the Father; and Josiphiel, Jehovah speaks for God, the intelligence of Jupiter.
When properly invoked, with Jupiter being very powerful and ruling in the heavens, these intelligences--by the power of ancient magic--guaranteed to the possessor of this talisman the gain of riches, and favors, and power, and love, and peace; and to confirm honors, and dignities, and councils. Talismatic magic further declared that any one who worked skillfully with this Jupiter Table would obtain the power of stimulating anyone to offer his love to the possessor of the talisman, whether from a friend, brother, relative, or even any female. Whether or not Joseph Smith was first introduced to this kind of magic through Masonry is not known at present.
Where he obtained his personal talisman is also not known. But the tradition, which came out of the Emma Smith Bidamon family, attributed the talisman as being Joseph's Masonic jewel. The relationship with Masonry is possible because "Masonry did contain elements of magic, including this magic Table of Jupiter." At the commencement of my paper, I expressed a desire to be able to present some unorthodox findings and fancies relative to Mormonism and Masonry, to provoke some thought, and present something new. If I have not succeeded in doing that by now, please indulge me one last further attempt.
There is a famous legend in which the grand orator elaborates in lecture form in the ceremonies of the 13th, 14th and 21st degrees of Masonry which has some very ancient roots, bearing remarkable similarity to Mormonism. The roots of the legend extend back into ancient Hebrew traditions, but were developed most nearly as they are now found in Masonry--out of ancient cabalistic lore and mythology. The refinement of the legend and their incorporation into modern Masonry began in France about 1740 to 1760, but the legend was in American Masonic print by 1802; and by Joseph Smith's time many publications had made the legend popularly well disseminated.
Now let me just comment that the basic, introductory aspect of the legend is: that up in the pre-existence, there was a special Secret Doctrine that was given by Deity, and it was given down to the Earth first to Adam. Adam then was to carefully guard this Secret Doctrine because it contained all the Mysteries. It contained the knowledge of God, and the name it contained was the sacred name of God. Adam then bestowed it (the Secret Doctrine. M. B. H.) upon his son Seth who guarded it very carefully--only among the inner circle of believers--and then it was handed down until it came to Enoch. And, Enoch is the central figure in the legend. It is with Enoch that the remarkable resemblances with Joseph Smith and Mormon history become disconcertingly clear. The major details of the legend are outlined as follows:

1. Enoch, seventh in the line of patriarchs from Adam, was 25 years old when he received his call and vision.

2. He was taken up in vision onto a hill called Moriah.

3. In vision he saw a cavern in a hill, a sacred vault in the bowels of the earth. The cavity was symbolized as being a container for sacred treasures, like an holy ark, and it had a lid on it.

4. In vision, Enoch perceived a shiny gold plate containing unknown engravings and symbols.

5. He recognized the letter "M" upon the gold plate, which designated the name of the hill.

6. He further saw the Sacred name of God, which had been lost to all mankind, and he was commissioned by Deity to preserve this knowledge.

7. He foresaw that a flood would come to destroy all mankind. Therefore, he felt it was his duty to preserve the Sacred Mystery.

8. He placed two pillars inside the hill:

a. One of marble upon which, written in Egyptian hieroglyphics, were found the historical events connected with the tower of Babel.

and

b. One of brass, which contained the history of creation and the Secret Mysteries. These records were placed in the hill along with the treasure of the gold plate.

9. This brass pillar had a metal ball on its top, within which were contained maps, and directions of the world and of the universe, and which also acted as a sort of oracle.

10. Enoch then placed a stone lid, or slab, over the cavity into the hill.

11. Enoch predicted that on the other side of the deluge an Israelitish descendant would discover anew the Sacred buried treasure.

12. As predicted after the flood, a great king, named Solomon, came to power and desired to build a Sacred house for the in-dwelling of the divine presence.

13. Solomon and his builders, the Masons, while building and excavating for the temple at Mt. Moriah, discovered the cavern and the sacred treasure.

14. After three attempts to obtain the treasure, they were finally successful. Those Masons were very rejoiceful upon receiving these preserved Mysteries.

15. But, three wicked men intervened and committed a horrible crime. They attempted to force one of the Masons, one of the faithful Masons who had discovered the treasure, Hiram Abif: or Hiram, the widow's son, to reveal the hiding (place) and the contents of the hidden treasure.

16. He would not reveal his knowledge and therefore they killed him.

17. While being slain, Hiram, with uplifted hands, cried out, "Oh Lord, My God, is there no help for the widow's son?" This has since become a general Masonic distress call.

18. Then three loyal Masons, seeking revenge, pursued the three evil ones.

19. One of the three faithful Masons overtook one of the archvillains. He was asleep with his sword, or knife, nearby.

20. The "Mason slew the villain with his own knife by cutting off his head.

21. In Masonic ceremonies, the words "strike off his head" were employed.

22. Also in Masonic ceremonies. In revolutionary France, the re-acting of the killing of this villain, the tyrant's name was King Phillippe le Bel. (Philip IV or the Fair who destroyed the Knights Templar. M. B. H.)

23. The loyal Mason was rewarded by King Solomon.

24. The recovered treasures then became part of the temple treasury. It consisted of the brass records, the gold plate, the metal ball, the breast plate and the urim and thummim.

Such is the Masonic legend of the Secret Doctrine, or the sacred treasure in the sacred hill, or the treasure of the widow's son.
The parallels of Joseph Smith and the history of Mormonism are so unmistakable, that to explain them only as coincidence would be ridiculous. Joseph Smith was named Enoch, even by God. He was 25 when he brought forth his Sacred record. His sacred record was buried in the hill by a main who had the initial "M". There were gold plates containing the mysteries of God. They were also in Egyptian hieroglyphics or some Egyptian form. There were brass plates, which also contained an account of the creation of the world. There was another record which contained an account of the tower of Babel. The cavity in the hill, and the hill and the cavity Joseph both saw in vision, was covered with a stone lid. The other treasures in the stone box were the breastplate, the urim and thummim, as well as the round metal ball which served as a director and was called the Liahona.
Joseph Smith also claimed to be an Israelite, and he too made several fruitless attempts at getting the treasure when he first saw it. Joseph Smith had three witnesses to the Book of Mormon and the record itself bears witness that an archvillain named Laban, or Laban [La Ban?], was thwarting the availability and accessibility of the sacred records, had his head cut off by his own sword. This prophet also built temples for the in-dwelling of God's spirit. Now these parallels, dramatic as they seem, still do not represent the strongest part of the story. All of these aspects of the legend seem transformed into the history of Joseph Smith, so much so that even it appears to be a kind of symbolic acting out of Masonic lore.
But there is a point in this drama where the action goes beyond metaphor and the symbol merges into a tragic reality. This has to do, of course, with the death of Hiram Abif in the legend and the martyrdom of Joseph Smith. In June Joseph Smith gave himself up to be imprisoned and on June 27, 1844, a mob stormed the little Carthage jail. Hyrum was killed instantly and John Taylor seriously wounded. Joseph Smith, Master Mason and widow's son, went to the window and with upraised hands, commenced giving the Masonic distress call to fraternal Masons who were present in the mob: "Oh, Lord, My God." He was unable to complete his plea and fell out of the window to his death.
How does a Mormon historian interpret Joseph Smith and the Masonic Enoch legend? The parallels demand an answer. Was Joseph Smith the fruition of Enoch's prophecy? Was this an extreme "grabbing on" by the Prophet? Or did mysterious and divine, even magical, forces attach themselves to him? Can anyone deny that Masonic influence on Joseph Smith and the Church, either before or after his personal Masonic membership? The evidence demands comments.
I have attempted to indicate that with regard to Mormonism and Masonry, there remains an abundance of that which is "new under the sun." I do not believe that the Nauvoo story can adequately be told without an inquiry into Masonry.
There are many questions which still demand the answers. I earnestly hope I have raised some questions. Perhaps I have answered a few. But if we, as Mormon historians, respond to these questions and myriads like them relative to Masonry in an ostrich-like fashion, with our heads buried in the traditional sand, then I submit: there never will be "any help for the widow's son."

_____________________________

(page of notes--part of the letter)

Crotch, ho-we-he 1-we two eyes
all part for we See but in part with our two
that our eyes Sprang from his 1
that our 2 spirits Did the Same
Light
Darkness
which is Commonly called God & Saton

I pronounced eye one only

Pleas do not let any See my letters who you think Cannot Digest the ideas for it would do them an injury

(page 1 of letter, with unknown number of lines missing from the top)

at the same time making the new choice, while doing this their has a great number of roughings have appeared over poured the Tyler broken into the Lodge and made all this Confusion amongst the Nations of the Earth. The time has been when the WM was in Asia SW in Europe & the JW in Africa, & no Doute the tylers Sword was kept in Some part of India or Chinen. wel, how now will it be. After the new Arangements. why as I See with my intellectual eyes I must Still look to Asia to find the WM, that part of the Globe being the first inhabited and where light & knowledge first Sprang Derived the name of the East. wel, what next. why their is a Spot in North America, exactly Due west from where King Solomons Temple Stood & west make choice of our SW onse in every four years. but he alone cant Govern the lodge Amidst all this Bussil. well, how shall we git out of the Scrape. why we must wait with patience until South America has made Choice of the JW which appears to have come very nigh a Dissicon well whom will the tyler be Why it is possible that New Holland is Prepairing to receive the tylers Sword

(Page 2 of letter, with unknown number of lines missing from the top)

that king and pres. I.......... Slavery be Done a way that a Republican form of Government take the place of Monarchy that the people have their free right of Sufferage & that Religious worship be put out of the reach of Sivil Law: & then See wheather Christianity will rise or fall, mankind are Guided through this life by two Spirits our light & Darkness two opposites & that appear in ten-thousands Shapes. every Good Springs from Some vein or Branch of the Spirit of light. So every Bad Springs from Some vein or Branch of the Spirit of Darkness and are these two Spirits Crotched near the Butt or is their two first Causes!! the Good Spirit allways guides the Creature to Hapiness & the bad Spirit never fails to Guide the Creature to Misery. when the above Described Lodge is duly formed & Begins to work we may ex have peace on Earth & Good will to men & no dought the Lion will lye down with the lamb & the Sucking Child will play with the Asp & not be Stung. I must throw down my pen for I can neither write nor Spell I am So weak
Yours respectfully

Joseph Smith

Joseph Hull

*It must be next to the Grand Lodge in the Eternal Regions of Glory.
NB--this is my present Surnet of Masonry in this world

    In addition, while there is no record of Mormon founder, Joseph Smith, wearing a cross, he did wear a Jupiter Talisman (amulet) containing the "astrological symbol of Jupiter" and a "magic square." 

    Mormon author D. Michael Quinn writes that Joseph Smith had at the time of his death, "...a silver Jupiter medallion constructed according to the instructions for making `Magic Seals, or Talismans,' in Barrett's 1801 The Magus" (Mormonism and the Magic World View, p.66).

    While Mormon leaders find the symbol of a cross, "inharmonious with the quiet spirit of worship and reverence," they seem to have no problem using symbols linked to the Occult.

A Christian Critique of D. Michael Quinn's

by William J. Schnoebelen

Now and then, a book emerges which may be called "ground breaking" without straining the clich�. D. Michael Quinn's EARLY MORMONISM AND THE MAGIC WORLD VIEW is just such a book.

In the past, scholars from outside Mormonism like Wesley Walters and the Tanners have exposed evidence about occultism in the LDS church. In recent years, even Mormons like Reed Durham have exposed correlations between early Mormonism and Masonry.

Quinn's book is the first major effort by an LDS scholar to deal with the magical roots of his faith. He is a history professor at BYU and was voted Outstand-ing Teacher for 1986. He is also a devout Mormon.

Quinn has truly done his homework! The book's chief handicap is that it is so carefully researched that few will want to wade through it. Thus, many Mormons will not bother to read it. However, like a titanic tree falling in a forest where no one is there to listen, the book's revelations and conclusions could cause the very foundations of Mormonism to quake.

The book's beginning would disturb both thinking Mormons and Christians, for it attempts to support "Christian occultism." Many would lay the book aside, for its assertions do violence to both the commonly held notions of LDS faith and orthodoxy. This is sad, because beyond the first chapters, Quinn unfolds a bizarre tapestry of sorcerous activities on the part of Joseph Smith's family, and of Smith himself.

Like a detective, he builds his case on means, method, motive and opportunity�showing that Smith had both the means, method and opportunity to be a magician. The question of motive remains controversial.

It is therefore the purpose of this article to attempt to summarize first of all the historical facts and inferences Dr. Quinn presents concerning early Mormonism's roots in the occult; and second, to respond to his assertion that occult practice in no way destroys the credibility of either Mormonism or its early "prophets."

The word "world view" is tossed about by social sci-entists; and Quinn talks their language. He defines the "magic world view" (MWV) thus:

1) There is no distinction between living and non-living things. Everything is alive.

2) No symbols as "symbols," everything has an intrinsic power all its own.

3) No co-incidence or "random chance," but eve-rything happens with an unseen purpose.(Quinn, p.xii)

Clearly this world view is not that shared by modern people in western society. Aside from witches and occultists, few would subscribe to these beliefs. Quinn's point, which he belabors, is that in the 18th-19th century environment of America, many more people�perhaps even a majority, did hold to such views. This point is, as we shall see later, irrelevant.

Quinn then proceeds to prove that the Joseph Smith family possessed and used "magical artifacts." (p.xvi)

To establish his case, Quinn builds upon the work of LDS apologist Hugh Nibley, who used parallel evidence to "prove" the Book of Mormon and other LDS exotica. (p.xvii) Quinn asserts that if parallels can be found in occult history, environment and literature to the magical practices that the Smith family engaged in, this would be a strong indication that the Smiths did indeed believe in and practice magic. That is a cautious, academic way of saying: "If it walks like a duck and talks like a duck�it's a duck!" Isn't scholarship wonderful?

Quinn then goes mystical on us by saying that there may be parallels which exist without any apparent connection between the individuals involved. For ex-ample, he discusses the resemblance between Smith's supposedly finding the Book of Mormon plates and a 4th century BC Egyptian story in which a fellow does the same things.(p.133) There is no way that Smith could have known about this story, yet his story closely parallels the ancient myth.

To explain this, Quinn draws upon the theories of occult psychiatrist Carl Jung, who theorized "archetypal parallels": patterns of thought within consciousness on a subterranean level. Jung called this level the "collective unconscious," and used it to account for coincidence. Thus, Quinn notes that the MANY parallels between magic practice and the behavior of the Smiths cannot be explained as "mere" coincidence. To an occultist, there is no such thing as coincidence.

He then asks the key question: When do coincidences in the evidence exceed the probability of coincidence and move toward circumstantial proof? His contention is that the evidence he gives is well in the realm of the circumstantial. In spite of this, Quinn "bears his testimony" about the truth of the Church:

"I also believe that no historical documents presently available or locked away or as yet unknown will alter these truths [of Mormonism]; and I believe that persons of faith have no reason to avoid historical inquiry into their religion or to discourage others from such investigation." (p.xx)

He is certainly entitled to believe that. However, this is known as the "Bury your head in the sand!" school of history, and Quinn's intellectual tap-dance around Biblical truth to maintain that opinion is truly worthy of Michael Jackson! But more on that anon.

He spends the beginning of his book building a case for God's approval of magic. He claims God "seems to sanction" some sorts of magic.(p.l) Briefly, he cites Moses' seeking the true name of God, Joseph's divining cup, lot casting, the use of healing objects, and of course Jesus as magician.

Quinn then muddies the water by blurring the distinction between magic and religion. He grants the classical distinction of religion as supplicative and magic as coercive. The mystic communicates with beings, while the magician manipulates them. (p.xiii-xiv) He contends that such a distinction is honored more in theory than in practice; and cites many examples of Judeo-Christians who seem to have done magic.

He does admit that the practice of magic and sorcery was stalled considerably by the Reformation,(p.7) but makes it sound as if this was more because of the rise of the rationalist-scientific world view than because of the Reformers. Throughout this section, he insists on using the words "Christian occultism," which is a semantic leap Christians should not tolerate.

The first historical ground which Quinn breaks is the fact that there was a sizable number of magical books in circulation at the time of Joseph Smith, jr. Two crucial books available near Smith's home were Francis Barrett's classic, THE MAGUS, a textbook on magic; and the writings of Emmanuel Swedenborg, an occultist who claimed a vision of God almost identical to Joseph Smith's First Vision.

Additionally, there seemed to be no lack of magical tutors. According to Quinn, there was a wealth of little magical sects in the vicinity�one of which would be Nathaniel Wood's group in Vermont.

According to contemporary evidence, there existed a magic cult near the Joseph Smith, sr. home and the home of Oliver Cowdery's father, William, in Vermont around 1800.(p.31ff) This group was called the "Wood Scrape" after its founder, Nathaniel Wood.

Wood taught his followers (among whom may have been the elder Smith) peculiar doctrines. They believed they were the true descendants of the ancient Jews and lawful inheritors of the whole country; practiced the occult science of alchemy and used cleft rods to find treasure and to receive revelation. They also felt compelled to build a temple.

Many of these beliefs later became part of LDS theology Especially of interest is the fact that Oliver Cowdery, who grew up 6 miles from the Wood Scrape, was later mentioned in the 1835 D&C 6 as receiving the "gift of Aaron." In the 1833 edition, this was the "rod of Aaron" and the "rod of nature;" terms used in the Wood Scrape and in magic for divining rods.(p.33)

Like many LDS "revelations," this 1833 version was censored to remove the occult language. Quinn exults over this revelation. He claims that it validated as "the work of God" an instrument of folk magic that Cowdery had already been using, giving divine sanction to a form of witchcraft!(p.35) Quinn also cites evidence that Smith himself used the divining rod.

There is much evidence that Smith used seer stones, both before and after the Book of Mormon's emergence. Seer stones are a form of the occult practice of gazing into a crystal ball or scrying and Smith was hiring himself out to find buried treasure. Quinn claims that Smith's use of seer stones was "not inconsistent with the honorable life of a young man who had a prophetic calling."(p.41)

A modern Mormon philosopher is quoted as saying,

"Joseph Smith could have been president of the Palmyra fraternal association of money diggers and still have been a prophet. There is simply no logical inconsistency in being both." (ibid.)

These kinds of statements are typical of the new "liberal" Mormonism, and show an utter lack of understanding of the holiness of God. One might as well say that Joseph Smith could have been a pimp and still have been a prophet of God!

The resemblance between Smith's scrying activities and those of the famed sorcerer, John Dee are cited.(p.37) Dee, court astrologer to Elizabeth I, built much of the foundation upon which modern Satanism rests, the so-called "Enochian System" of Keys or Calls.

Like Dee, Smith used a seer stone to translate an unknown language letter by letter and get information about ancient cultures. Smith did his own scrying, while Dee had a seer look in the stone for him.

Today, these Calls which Dee brought through, are part of the darkest pits of black magic. They make up about one-third of the SATANIC BIBLE, and are used by Satanists and followers of the black magician, Aleister Crowley. 1

Whether Smith knew of Dee is unknown, but he seemed obsessed with "Enoch," the name of the demon who taught Dee the Calls. Smith got a lot of mileage out of Enoch, and used the name as his nom du plume in Doctrine and Covenants.

He consciously or unconsciously carried out the role of Enoch from the Masonic legends of the 13th, 14th and 21st degree of the Scottish rite.2 One would think that such a resemblance between an entire system of black magic and the Book of Mormon's emergence would make devout Mormons uneasy!

For years, Hugh Nibley claimed that legal proof of Joseph Smith having been convicted of treasure digging would be "the most devas-tating blow to Smith ever delivered." (p.45) The proof emerged in the early '70's due to the research of Wesley Walters.3

Now Quinn, armed with the wolf bane of his "MWV" hopes to drive off the "demon" with a sideways attack. Doing a complete volte face from the earlier LDS scholars, Quinn states,

"If accurate, the alleged court records of 1826 portray Smith in a positive light, unless of course one denies the legitimacy of folk religion. Unfortunately, LDS apologists have in the past accepted rationalist categories of superstition and fraud rather than Smith's and his supporters' affirmations of supernatural powers from the perspective of folk magic." (p.46)

This is typical of Quinn's tactic throughout the book. He says, "Shame on us!" for viewing Smith's activities through the eyes of 20th century rationalism. He wants us to get our fingernails dirty with the grime of 19th century witchcraft and superstition so we can see Smith's point of view.

Of course, we should look at history through the eyes of those who experienced it, but regarding a real "prophet of God," I think we also need to look at Smith's activities through God's eves.

Another tactic is seen in Quinn's quotation from author Jan Shipps, who claimed that Joseph Smith's experience as a treasure seeker was "an important indication of his early and continued interest in extra-rational phenomena, and that it played an important role in his spiritual development."(p.51) This is academic doubletalk. Translated: "Smith's insanity helped him grow as a prophet."

Quinn cites other writers who feel that Smith's occultism was divinely inspired. They are saying, in effect: "You want to improve your marriage? Commit adultery!"� "You want to grow closer to God? Break a few of his commandments." It is Biblical nonsense!

Steaming right along though, Quinn notes that the Smith family has provided ample evidence of its occultism.. This evidence includes statements from family members, magic tools possessed by members which "either imply or affirm that Joseph Smith and his family believed in and used ritual magic, astrology, talismans and magic parchments."

First of all, there is the well-known statement by Lucy Mack Smith, Joseph's mother, that her family "...went at trying to win the facultie of Abrac, drawing magic circles and soothsaying to the neglect of all kinds of business. We never during our lives suffered one important interest to swallow up every other obligation..."(p.53)

That statement alone is damning enough. Abrac is an abbreviation of "Abracadabra" and has been used for centuries in magic for seeking visions and apparitions� something Joseph excelled in.

They also drew magic circles and practiced divination. Quinn later mentions that "Mother Smith" was a palm reader. These activities are denounced in the Bible.

Obviously she felt that occult and sorcerous activities were an "important interest." It seems to have been a central preoccupation of the entire family. The drawing of magic circles by the Smith family was also reported by neighbors.

Abrac may well have come from the ancient Gnostic demon-god "Abraxas," usually depicted as a rooster with two serpents for legs. Freemasons of the time were also associated with trying to win the "faculty of Abrac."(p.55)

Joseph's brother Hyrum seems to have owned a "Masonic dagger," which had little to do with Masonry, as Quinn reveals. It has no Masonic markings on it, but rather is set up as a weapon in ceremonial magic!(p.57) It is engraved with the occult seals of Mars.

Quinn speculates why Mars was used; and muses that Hyrum's father, who may have been the original owner of the dagger, had Mars ruling his birth year, 1771. He may have overlooked the most obvious reason of all for a magician. The dagger or sword are tools sacred to Mars and should be engraved with those emblems.4 They are used to cast protective circles and Mars is a protective, defensive planet.

The dagger is also a vital witch tool called an "athame." It is found in the KEY OF SOLOMON from the 16th century, and you cannot be a witch without one.

The waters grow deeper. According to Quinn, the Smith family was in possession of magic parchments filled with astrological symbols; a Jupiter talisman; and an apparent easy access to books on astrology from libraries nearby.(p.58ff)

However, Quinn plunges further in finds amazing correlations between Smith's behavior and astrology� the sort of proof which would indicate that Joseph Smith took the stars quite seriously.

We are not talking about looking at your horoscope in the newspaper. This shows that Smith planned virtually every important event in his adult life as if he had a sorcerer's absolute respect for astrology!

Quinn's investigation moves along two lines, and we will open a third:

1) Did Smith act in accord with astrology in order to obtain results?

2) Did circumstances of Smith's life over which he had no control seem to fit astrology?

3) In examining Smith's natal chart, does it fit in ways which would indicate he took it to heart?

He notes that to an astrologer, coincidence does not disprove astrology, but rather proves its power.

A major preoccupation of astrologers is marriage. Many occultists plan their marriages to fit with favorable stellar conditions. As a witch, I did this with my wedding.

Quinn shows that in Smith's marriages (he had more than his share!) of those 18 for which we have precise dates, every single wedding corresponds to an appropriate astrological aspect! (p.59ff) His father's marriage seems to have been picked for astrological reasons; and all 3 of the marriages Joseph Smith, jr. did for Brigham Young were astrologically correct. Of the other Smith children, who were not much into the occult; out of 8 of their marriages, only two have any astrological significance.

Without wanting in any way to encourage astrology, I felt it would be helpful to see if Smith's natal astrology chart would have encouraged him to behave as he did. Since Quinn shows that many of Smith's activities confirm how committed he was to astrology; it would be intriguing to see how his natal chart would influence him.

As a former practicing astrologer, before I learned that such practices were gross sin in God's eyes, I did hundreds of natal charts. Here are some quick thoughts about Smith's nativity:

1) His obsession with Jupiter (the talisman, etc.) may have come from the fact that this planet is in Sagittarius, where it is highly favored.

2) His Venus was in Aquarius, sextiling Jupiter which would lead him into strange sexual relationships, group marriages; and would make him extremely compelling to women. 3) His Moon was in Aquarius, which would make him think himself skillful in second sight, and sorcery; as would his Jupiter sextiling Uranus, the planet of sorcery.

4) His Saturn conjuncts Uranus, which would lead him to think that his exotic activities would be a continual source of danger to himself.

Quinn says that Smith's leg problems are related to Capricorn (his sun sign) as is his treasure seeking and religious leadership.(p.63)

This does not mean that astrology is true; but it does mean that, like any magic, it can have incredible power over your life if you believe in it. God does not want us bound by such beliefs, and so forbids them�which prohibition Smith ignored, to his everlasting peril.

Not only did the Smiths take astrology to heart, but the patrimony of the family which has come down to us includes a wide assortment of magical tools which would only be in the hands of serious sorcerers.

There is the Jupiter talisman, first made famous by Reed Durham.5 This magical amulet was found on Smith after his death. It is engraved to correspond to Francis Barrett's occult treatise, THE MAGUS, with one slight difference. According to Quinn, the inscriptions on the talisman indicated its use in ceremonies of Spirit Conjuration, and the classic grimoire or magical work text, the KEY OF SOLOMON defined its use strictly for high ceremonial magic!(p.691)

Thus, it would not be likely that Smith would wear such a device unless he was a ceremonial magician! The KEY OF SOLOMON is not just a book for dabblers, but a ponderous and exacting manual of complex ceremonies for the most potent and dangerous sort of ceremonial magic!

There are several other magical artifacts associated with Joseph Smith. Key ones would be:

1) THE SERPENT CANE: a serpent headed cane carved with initials "JS" complete with an astrological symbol which Quinn notes could symbolically imply that "Jupiter rules over Joseph Smith." The serpent, of course, is associated with Saturn, Jupiter and with Satan.(p.72)

2) THE DOVE MEDALLION: although the dove is a Christian symbol, Quinn does not seem satisfied with that and notes that it is also a "sexual emblem sacred to love and mother goddesses" such as the goddess of witchcraft. It is also one of the forms of "Familiar Shapes of the spirits of Venus," and Venus was strong in Smith's chart. His interest in the ladies is evident.(p.73-74)

3) THE POUCH OF PARCHMENTS AND LAMENS: 6 Hyrum's dagger was accompanied by magical parchments including a of ceremonial magic, a talisman for personal protection, and a lamen which served as a house charm. Quinn says the presence of God-names and pious sounding phrases on these talismans makes them examples of "Christian occultism," but such assertions don't stand up to scriptural examination.(p.79)

The coming forth of the Book of Mormon can be reduced to an elaborate series of magic invocations of spirits designed to bring forth hidden treasure.

One of the most devastating revelations in the Quinn book is his meticulous account of how the coming forth of the Book of Mormon can be reduced to a series of magic invocations of spirits designed to bring forth hidden treasure.

He shows, in detail too lengthy to go into in this article, how the times, dates and even astrological configurations show that the initial meeting with "Moron)" was the "dramatically successful result of ritual magic, specifically NECROMANCY..." (communication with the dead forbidden by the Bible) (p. 118)

As others before him have observed,7 Smith's tryst with Moroni occurred once the moon had reached its fullness, just before the Autumnal Equinox; the major witchcraft festival of Harvest Home!8 Everything that night coincided exactly with magical instructions for the invocation of spirits.(p.l22)

The tale of that equinox has been "cleaned up" by the Church, but according to Quinn, the earliest available version reveals four things later concealed.

1) There were three unsuccessful attempts made at the rite;

2) Something he found made Smith afraid;

3) Smith's failure to keep certain commandments;

4) His desire to get rich by visiting the Hill Cumorah.(p.123)

He reveals that Smith, when he opened the box with the plates, saw a toad in it which assumed the appearance of a man and struck him on the side of the head.(p.l24)

Now this is not the fake "Salamander Letter" which we are discussing here, but an independent and contemporary account which forger Mark Hoffman may well have used as an inspiration to construct his infamous letter.

Now, as Quinn rightly observes, the toad has always been associated "with Satanism, black magic, sorcery, and witchcraft."(p. 128) If anything changed from a toad to a person, that creature was either an evil spirit, a witch, or a bewitched person. Therefore, if a spirit was guarding the plates. it would necessarily be a devil in the shape of a gigantic toad!

Quinn muses that it is unlikely that either Joseph Smith or his father would be likely to use satanic imagery to describe a messenger they regarded as divine. I would suggest that the solution might be hat perhaps they, like many sorcerers, regarded the devil as a divine being. perhaps on an equal footing as co-ruler with God.

In any event, the difficulty here is overwhelming. We have the central kernel of the LDS faith�the appearance of the Book of Mormon; being sullied by the fact that "Moron)," the custodian of the plates is actually a satanic toad! How could a holy book come from such a diabolical source�especially since it attacks orthodox Christianity so uncompromisingly?

Unfortunately, Quinn does not leave our friend Moroni there; he digs up more unsavory facts about the name itself. Although he lists too many items to adequately deal with, one is of interest.

He reports that the actual name, "Moroni" can refer to a man "with dark or swarthy complexion which suggests a connection with folk magic. (p.l31-2) The priest of a witch coven in post-1600's Britain was known as "The Dark Man" or the "Devil" (meaning "little god" or representative of the horned god, Cernunnos or Lucifer) and was invariably described as a man with a "dark, swarthy complexion."

The name is also associated with Egyptian magic, conjuring magic in the KEY OF SOLOMON, and, of all things, venomous salamanders and AmerIndian poison!

Smith was also required to wear black clothing and ride a black horse to his spectral rendezvous� black being long associated with witchcraft. He also continued to use his seer stone in much the same way as he had in treasure digging after the Book of Mormon came out and he became a "respectable" church leader. (p.l45)

Smith's colleagues saw no inconsistency in God using the same instrument and methods to translate the Book of Mormon as was used for treasure. This says more about their lack of spiritual discernment than it does about Smith's holiness!

Quinn cites a comprehensive study of the magic arts from the 1700's and notes that all three distinctive forms of ritual magic are represented in the account of Smith and the gold plates: Necromancy, Transformation or shape-shifting, and Theurgy or divine communication! (p.133) In short, Smith's encounter upon Hill Cumorah is a classic textbook case of sorcery!

We are next treated to a review of the LDS scriptures in the light of the MWV, and again, Quinn notes that they are full of magical corre-spondences. To list the highlights:

1)the use of the "familiar spirit" of the Book of Mormon and Isaiah 29, when the word has a profoundly occult context. Though LDS authorities and the Book of Mormon itself testify that the book has a familiar spirit, the term itself indicates a demon in the Bible, and every Bible commentary, even McConkie's MORMON DOCTRINE identifies the term with spiritualism and evil.9 (p.152)

Centuries before Smith, the term "familiar spirit" referred to NECROMANCY; and of course every self-respecting witch has a familiar spirit, which frequently embodied as a TOAD or a cat!

2) The Book of Mormon reflects magic folklore about buried treasure moving. (Helaman 13:35, Mormon 1:18)(p.154)

3) Many Book of Mormon names have correspondences in the world of sorcery:(p.l54-8)

Mormon (Mormo): spirit or spectre that frightens children; a bugbear or false terror.

Alma: a name used in magic to conjure a treasure spirit.

Lehi: similar to LEMON, a name used to invoke spirits

Nephi: a Gnostic god, Nephiomoath; also like Nephes (Hebrew for the soul which is invoked by necromancers).

Laman: or Lamen, a magical tool or parchment breastplate.

4) The "learning of the Jews"�a common way of referring to the magic Qabalah. The "language of the Egyptians" referred to the supposedly Egyptian magic hieroglyphics of Hermes Trismegistes. 10 (1 Nephi l:l). (p.158)

5) LDS revelation teaches pagan animism�that non-living objects were also rational spirit beings.(p.l70) The earth itself lived and breathed and had been born from other "parent earths." This is pure witchcraft, both ancient and modern! 11

The pseudepigrapha or "false writings" are books that have been rejected as spurious by Judeo-Christian scholars. Quinn shows resemblances between these writings and LDS scriptures,

"Smith's version of Genesis [the Book of Moses] may have presented new and disturbing extra-biblical doctrines...but it fit comfortably within various occult traditions."(p.l69)

Other elements of pseudepigraphic dogma that showed up in Mormonism included the fact that matter and spirit are the same, occult Qabalism, and God being "bound" or forced by human actions.

The views of the afterlife taught by Smith such as his "multiple heavens" were "completely compatible with widely published occult views."(p.172) Echoes of occultist Emmanuel Swedenborg and the Gnostic heretic Basilius Valentius are found in Smith's dogmas.

Quinn writes that the 1832 priesthood revelation recalled "a traditional view of magic rather than Judeo-Christian theology."(p.l77) The idea of a patriarchal priesthood passed down through the ages was common in the occult and in witchcraft, but has no basis in the Bible, other than the Levitical priesthood, which has nothing to do with Smith's Melchizedek priesthood.

The LDS theology of the priesthood is virtually identical to the 18th century Ephrata commune of nearby Pennsylvania which combined Rosicrucianism, alchemy, astrology and ceremonial magic. They claimed to confer the "ancient order of Melchizedek" by the laying on of hands (p.180). This same occult fraternity also taught another LDS doctrine, baptism for the dead!

As Quinn discusses the LDS temple, he is reluctant to say much. Understandably, he takes his covenants very seriously and still believes in the temple's holiness. As little as he says, he says more than enough!

"Although there may be superficial similarities...between Masonic rituals and the Mormon endowment, I believe that the underlying philosophy and purpose of the two were fundamentally different. Mormon revelation proclaimed that the endowment restored what Masonry acknowledged it only derived from�THE OCCULT MYSTERIES OF THE ANCIENT WORLD." (p.184)

He notes that magic reached its zenith in the "mystery" schools of paganism. Smith promised an restoration of "secret" mysteries, which in those days could only mean "occultism " Quinn points out,

"No Mason...defined the central purpose of Masonic rites to be an ascent into heaven. 12 Although the absence of heavenly ascent in Freemasonry represents a chasm between it and the Mormon endowment, such an ascent was essential to the occult mysteries of the ancient world."(p.185)

Quinn believes that it is possible to see how even by simply using material on the temple from authorized LDS sources, it can be established that the endowment "reflected the ancient and occult mysteries far closer than Freemasonry."(p.186)

Drawing from Warburton's DIVINE LEGATION OF MOSES, an extensive description of the ancient mysteries available in Smith's day, Quinn notes nine precise resemblances between the ancient pagan cults and the LDS endowment; including

1) washings, anointings, receiving a new name and a sacred garment; 2) vows of non-disclosure; 3) lesser and greater rituals; 4) mortals attaining godhood; 5) secrets revealed by God but distorted through apostasy.

He says that the ancient occult mysteries and the LDS endowment manifest both philosophical and structural kinship! Our research has documented at 1east 15 precise corollaries between modern witchcraft and the temple rite. 13

Though space does not permit me to go into his section on magic in the Church after 1830, he definitively establishes its presence, and notes that at least two thirds of Mormonism's first apostles may have had beliefs in folk magic!(p.195)

He notes the link between Joseph Smith's teachings as a mature church founder with magic traditions extending back to the ancient world.(p.226) and says that this does not diminish Mormonism's validity as a Christian religion, and finally compares Mormonism to "pre-exilic Judaism" and "primitive Christianity." (p.227) He states that these magic techniques facilitated the religious quest of those contemporaries of Joseph Smith who perceived reality from the MWV.

1. Anton LaVey, THE SATANIC BIBLE, Avon, 1969, p.l55272;also Aleister Crowley's THE VISION AND THE VOICE.

2.Reed C. Durham, jr., IS THERE NO HELP FOR THE WIDOW'S SON?, Martin Publishing, Nauvoo, IL. 1980, p.25-26.

3. Wesley P. Walters, sworn affidavit, October 28, 1971.

4. Aleister Crowley, 777, in THE QABALAH OF ALEISTER CROWLEY, Weiser, New York, 1978.

5. Durham, p.22ff.

6. A lamen is a parchment or metal seal designed to be worn upon the breast as a talisman of protection, especially during spirit invocation; and are engraved with the sigils and names of power of a planetary demon and often the corresponding magic square.

7. James R. Spencer, "Through the Maze" #15, 1986, "The Occult Roots of Mormonism", p.4.

8. Janet ~ Stewart Farrar EIGHT SABBATS FOR WITCHES Robert Hale, London, 198i, p.26, 116.

9. Bruce R. McConkie's MORMON DOCTR~E, Bookcraft Salt Lake City, 1979�under the entry "familiar spirit" he says "See SPIRITUALISM."

10. Hermes Trismegistes is a mythic figure of Egypt associated with the god Thoth. He is felt by many to be the founder of magic. His Maxim: "As above, so below," is a foundational doctrine of both occultism and Mormonism.

11. See Margot Adler's DRAWING DOWN THE MOON, Beacon Press, Boston, rev.ed., 1986, p.299-303 for an illustration of how witches view the earth and the similarity with LDS teaching.

12. J. Edward Decker's THE QUESTION OF FREEMASONRY, p.l8-27. Actually, there is a soteriological element in Freemasonry. The Mason hopes to achieve immortality and attain the "Celestial Lodge" above upon death; and some writers have made it clear that the Mason can indeed achieve godhood.

13. William J. Schnoebelen and James R. Spencer MORMONISM'S TEMPLE OF DOOM, Triple J Publications, Idaho Falls, 1987, esp. p.43.

Although a line-by-line response to this large book would be a book itself, some fundamental concepts within Quinn's work must be critiqued from the position of Christian orthodoxy.

Two basic problems with Quinn's attempt to forge a link between Christianity and occultism are that first, this business of "world views" may sound respectably academic, but it does not stand under the light of Biblical scrutiny.

Second, although he may well be right in saying that often the distinctions between magic and religion become blurry; he fails to understand that Christianity is a vital, intimate relationship with Jesus Christ. It is not and can never be a religion!

Anthropologists frequently discuss "world views," but in reality, in terms of spirituality there are only three possible world views, and they are mutually exclusive. There is Naturalism, which holds an essentially atheistic view that the universe is all there is and that there is no spiritual reality out there at all.

Then there is Pantheism, which says that God is in all things, that all matter, animate and inanimate has a god-principle or life-principle in it; and that God does not exist apart from His creation. This is essentially the so-called "magic world view."

Finally, there is Monotheism, which posits a God sovereignly apart from the universe Who made it and Who controls it: the belief in one God and one God alone. This is the Biblical "world view."

Now even within the constructs of a Monotheism/Pantheism dialog, it is easy to see that you cannot ration- ally hold both positions at once. The pant heist would be like the person who would say that the totally of Dr. Quinn was in his book�that there was no more of Dr. Quinn than was contained in his writing. The monotheist would say that although Dr. Quinn's heart and mind can be perceived in his book, that there is much more to him than can be found in the book.

The pantheist believes that he is just as much a part of God as anything else, and it is upon this foundation that magic is built. The God of the Bible is wholly Other (Is.S5:9, Rom.11:33), but accessible to us through revelation; and through the definitive Revelation: Jesus Christ. (Heb.1:1-2)

To continue our metaphor, a pantheist would believe that if you cut up a page of Dr. Quinn's book he would be cutting up Dr. Quinn. If he wrote on the pages of the book, he would be affecting Dr. Quinn. Similarly, the MWV believes that by actions done to parts of the world, the gods can be influenced. This is the Hermetic maxim mentioned above�and it is utterly foreign to the Bible.

The religionist believes that there are things he can do to bring himself into harmony with God. These may include actions, rituals or prayers. The Bible says this is folly. There is nothing man can do to restore himself to fellowship with God (Eph.2:8-9) except simply receive the gift of eternal life (Rom.6:23, 10:13). Even this impulse to reach out for this gift can be imparted only by God's grace (John 3:27, 1:13, Titus 3:5).

In reality, there are only three possible world views, and they are mutually exclusive

Thus, the distinction Quinn makes between magic being coercive and religion being supplicative applies a hundredfold to Christianity. The God of the Bible is utterly sovereign and unchangeable, His will cannot be changed by magic rites.(Mal.3:6, Ps.102:27, Heb.1:12, Jas.1:17) This nullifies the basis of the MWV since the true God is unmoved by such nonsense. Therefore, any results which appear are almost certainly from the demonic.

God in the Bible condemns magic dozens of times How Quinn's God can denounce magic and yet reward people like Smith and Cowdery for doing it is irrational.

Quinn's justification for Smith practicing magic is that: a) instances can be found of Judeo-Christian believers historically practicing forms of magic; and b) in the time of Smith most everyone was practicing folk magic; it was a part of their cultural milieu.

This is one of the oldest ethical fallacies, familiar to any parent: "Au, Mom! Everybody's doing it!"

Any astute historian could tell you that the only time that either Israel or the church got involved with magic and superstition was in times of backsliding.

It is significant that Quinn himself compares the Mormon church to pre-exile Israel, for Bible study will reveal that before the exile, the Israel was an apostate wreck�full of idolatry and whoredoms!

Similarly, although there were times in Christian history when the church was full of rituals and superstitions; those were also times of spiritual darkness (hence, the "Dark Ages") but as Quinn himself admits, such practices dwindled as the Reformation restored scriptural light to the West.

The bottom line is that even if every Christian in history practiced "folk magic," that does not make it any less of a sin in God's eyes�anymore than the fact that 1.5 million babies a year are aborted in this land makes abortion any less of a sin. You cannot be a "Christian occultist" anymore than you can be a "Christian murderer!" It is a contradiction in terms!

If Joseph Smith were a real prophet, he would have stood athwart the flow of history and cried, "REPENT!" He would not have succumbed to the cultural milieu, he would have denounced it. Prophets in the Bible existed in times of apostasy just like Quinn portrays, and yet you do not see Jeremiah pouring out wine to the "Queen of Heaven" or Isaiah worshipping Asherah poles!

Even if Smith had been raised in a sinful household, a true Biblical calling would have forced him to leave his past behind, just as Abraham left his family at Ur. God will not wink at sin in anyone's life�especially in those who are supposedly His prophets. Smith's magic is a scandal which even outweighs his adultery!

True Biblical faith is measured by what God commands in His Word, not by how far men have, upon occasion, fallen short of those commandments. Therefore the fact that some believers practiced magic is utterly irrelevant to the discussion.

The inferential verses Quinn cites in no way indicate God approved of magic. We must remember that God cannot contradict Himself (Mal.3:6). Therefore, in the face of the Bible's frequent and unrelenting condemnation of magic; we must assume that God did not approve of these practices.

Superficial resemblances with magic do not make something magical�anymore than Jesus' sacrifice on Calvary can be compared to an Aztec human sacrifice! The theological context is utterly different!

Quinn's rationale is that if a "man of God" in the Bible like Joseph or Jacob did something which resembled magic, and God did not correct them in the text; then that implies that God approved, in spite of the fact that God repeatedly thunders against magic and sorcery.

Let's apply this to a different moral problem. Moses was undoubtedly one of the greatest "men of God" in all the Bible. Yet he committed murder (Ex.2:12). God says absolutely nothing. By Quinn's logic, murder would therefore be permitted, even though in many other places God condemns murder. You cannot take isolated events of ambiguous quality and build a theology of "Biblical magic" out of them!

To say that Jesus did magical acts is to assume that Jesus would violate His Father's express commandments an impossibility! The resemblance between Jesus' actions and magical practice is a real reach, and not acknowledged by any serious evangelical scholar!

God's Word shows that good intentions ("white magic") do not make sorcery all right. Acts 16:16ff makes it clear that the use of magic even to proclaim Jesus is forbidden! True Christian prayer is utter submission to the will of the Father through Jesus Christ, and leaves no place for magical manipulation of God!

Can the practice of folk magic somehow prepare a man for being a true prophet of God as Quinn suggests? Is it possible that God would ratify magical practices through revelation as in D&C 6? I believe the Biblical answer to both is an unqualified "NO!"

God wouldn't prepare a man for a vital calling by having him violate His laws. Sin eats away at character, it does not fortify it. It would be as if Smith prepared himself for ministry by child molesting! The idea is blasphemous! God would not "inspire" someone to act in ways which He condemns many times as sin!

God cannot contradict Himself, therefore it is impossible for Him to give a revelation ratifying folk magic anymore than He would ratify murder! It is inconsistent with God's holy character; and the sort of god required by this sort of analysis is either a demented psychopath or a cruel hoaxer!

Sin is sin. I'm certain Dr. Quinn would never try to find cute anthropological excuses for murder; but he fails to see that magic is spiritual adultery!

To draw comparisons between ancient magical and Gnostic texts or medieval occult literature and Mormonism hardly supports LDS "truth!" Contrary to occult and New Age beliefs, there is good reason why the Gnostic and pseudepigraphic "scriptures" are not in the Biblical canon. They are NOT divinely inspired.

Many have historical errors; unbiblical doctrines; and few claim apostolic origin. Those claiming it are recognized by serious scholars as patent forgeries, and when the rigorous criteria that are applied to the Bible are used on these texts, they fall far short. Christianity has regarded these texts as false for over 1700 years!

Something that Quinn cannot seem to grasp is that to use heretical or phony texts to support Smith's practices does not enhance his reputation. No amount of wrestling can make gnosticism or Mormonism orthodox; and what Quinn has done is to build a great case for Mormonism being a Gnostic-occult heresy!

The growing mountain of evidence for witchcraft and occult practices is only bolstered by his research. We have: pentagrams, talismans, familiar spirits, ceremonial daggers, toads, necromancy, astrology, animism, seer stones, Enochian magic and Kabalism. It sounds like a shopping list for a coven of witches!

What Quinn has done is to build a great case for Mormonism being a Gnostic-occult heresy!

Quinn masterfully proves an occult pedigree for the temple endowment, something our research has also affirmed�but the conclusions he reaches from his evidence are radically different from ours.

If, as he says, pagan cults represent the "full development" of magic, then they must; in a Biblical view represent a full development of sin. For him to link the Endowment to ancient cults is to effectively shatter any claim which Mormonism makes to be Christian!

Christians are warned to shun anything pagan; (John. 15:19; 1 Cor. 5:11; 10:14-22; 2 Cor.6:14; Eph. 5:11) to avoid the appearance of evil (l Thess.5:22)

Scholars agree that the linch-pin of the pagan mysteries is sexual reproduction�both of vegetation and of human beings; and that sex or even temple prostitution frequently accompanied participation in such rites. Therefore, the resurrection taught in paganism was linked with sex, reincarnation or bodies rotting and being "reborn" as grain growing out of the ground!

The pagan view of the gods is all-too-human; and those gods do things a mink breeder wouldn't tolerate! The slain and risen god of paganism is dependent upon sexual potency and a goddess to give him life.

All of these ideas are utterly hateful to Jehovah, who is not a sexual being who creates through reproductive plumbing! The one, true God demands covenant faithfulness among His people and who hates infidelity! Thus, sex may be at the heart of paganism or Mormonism,2 but it is not at the heart of Christianity!

If, as Quinn says, there is both "philosophical and structural kinship" between the LDS temple and ancient paganism; and if ancient paganism is condemned by God�what does that tell the Mormon about his temple the very heart of his faith?

The evidence linking formational Mormonism and its founders to the occult is now overwhelming. The only question remaining is the spiritual conclusion we can draw from that fact. It is Biblically impossible for a "mature church founder" to be steeped in magic and sorcery�anymore than he could be a murderer. A holy God would not tolerate it!

A corrupt tree cannot bring forth good fruit, and you will search high and low in the Bible for someone who continued in the many sins Joseph Smith did and who was blessed and honored by God. You won't find him. Sin cannot facilitate the religious quest of anyone. God condemns magic as certainly as he condemns prostitution, murder or theft!

The Biblical "world view," which is the only one Christians are permitted to have, cannot buy into Quinn's implicit concept that there are many realities out there; and that truth is somehow relative. Such teaching is occult and New Age to the core, and is incompatible with the Bible message of one, sovereign God presiding over His creation and calling it to fellowship with Him through Jesus Christ.

Mormons like Dr. Quinn need to realize the spiritual implications of these facts and stop playing intellectual games with God's Word. They need to realize that the Biblical message is clear and unmistakable�there is one God. and He condemns any form of magic as sin. The Bible condemns all unrepentant sorcerers to the lake of fire. (Rev.21:8) It is our earnest prayer that they will heed the warning of God about Mormonism and "...Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues."�Rev.18:4.

1) These scriptures, among others, specifically condemn magic and sorcery: Ex.22:18, Lev.19:26-31; 20:6, Deut.18:9-12, 1 Sam. 15:23, 28:7-11; 2 Kings 9:22, 17:17, 21:6, 23:24, Is.8:19, 29:4, 47:8-12, s7:3-5, Jer.27:9, Mic.5:12, Zech. 10:2, Mal.3:5, Acts 8:11,13:6, 16:16-18, Gal.5:20,Rev.18:23,21:8.

2) See Thelma Geer�s new tract, "Mormonism: Salvation by Grace or by Sex?"; also an LDS pamphlet by Mark E. Petersen entitled "Chastity", p.29 where he says that ``sex is so sacred that there is no exaltation in the celestial kingdom without it."

This document is from the Web Site at Saintsalive.com

Mormon 2:10
10 And it came to pass that the Nephites began to repent of their iniquity, and began to cry even as had been prophesied by Samuel the prophet; for behold no man could keep that which was his own, for the thieves, and the robbers, and the murderers, and the magic art, and the witchcraft which was in the land.

2 Chronicles 33:6
6 And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger.

Deuteronomy 18:10-13
10 There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch,
11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.
12 For all that do these things [are] an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.
13 Thou shalt be perfect with the LORD thy God.