Joseph Smith/Occultism and magic

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Criticism

Critics claim that Joseph Smith's spiritual experiences began as products of "magic," the "occult," or "treasure seeking." The critics charge that only later did Joseph describe his experienecs in Christian, religious terms: speaking of God, angels, and prophethood.

Response

D. Michael Quinn has been the most prolific and inventive author on the subject of "magic" influences on the origins of Mormonism. It is important to realize that:

Quinn's overall thesis is that Joseph Smith and other early Latter-day Saint leaders were fundamentally influenced by occult and magical thought, books, and practices in the founding of the Church of Jesus Christ of Latter-day Saints. This is unmitigated nonsense. Yet the fact that Quinn could not discover a single primary source written by Latter-day Saints that makes any positive statement about magic is hardly dissuasive to a historian of Quinn's inventive capacity.^[1]

Terminology

When critics use the term "magic" or "occult," they are using prejudicial, loaded terminology. Used in a neutral sense, magic might mean only that a person believes in the supernatural, and believes that supernatural can be influenced for the believer's benefit.

However, critics are generally not clear about what definition of magic they are using, and how to distinguish a "magical" belief in the supernatural from a "religious" belief in the supernatural.^[2] Scholars of magic and religion have, in fact, come to realize that defining "magic" is probably a hopeless task. John Gee noted:

In 1990, Cambridge University published Stanley Tambiah's Magic, Science, Religion, and the Scope of Rationality, which showed that the definitions of many of the most important writers on "magic" were heavily influenced both by their backgrounds and their personal ideological agendas: they defined "magic" as religious beliefs other than their own. In 1992, the International Interdisciplinary Conference on Magic in the Ancient World failed to come to any agreement on what "magic" was.12 The plenary speaker, Jonathan Z. Smith, in particular voiced strong opinions:

I see little merit in continuing the use of the substantive term "magic" in second-order, theoretical, academic discourse. We have better and more precise scholarly taxa for each of the phenomena commonly denoted by "magic" which, among other benefits, create more useful categories for comparison. For any culture I am familiar with, we can trade places between the corpus of materials conventionally labeled "magical" and corpora designated by other generic terms (e.g., healing, divining, execrative) with no cognitive loss. Indeed, there would be a gain.^[3]

So, did Joseph Smith and his contemporaries believe in supernatural entities with real power? Of course—and so does every Christian, Jew, or Muslim who believes in God, angels, and divine power to reveal, heal, etc. However, to label these beliefs as "magic" is to beg the question—to argue that Joseph believed in and sought help from powers besides God. It imposes, especially for modern Christians, a negative label at the outset, which explains its popularity for critics.

As one author explained:

Modern Western terms for 'magic' function primarily as designations for that which we as a society do not accept, and which has overtones of the supernatural or the demonic (but not of the divine). It is important to stress that this pejorative connotation has not been grafted onto the notion of magic as the result of any recent theoretical fancy but is inherent in Western terminology virtually from its beginning. It constitutes the essential core of the Western concept of magic.^[4]

Joseph Smith never spoke positively about "magic," and neither did his followers. The Book of Mormon condemns "magic" whenever it is mentioned. Joseph and his followers would have been bewildered and probably offended if their beliefs were labeled as "magic."

Influence of the Hofmann forgeries

One difficulty of assessing this entire issue is the fact that D. Michael Quinn wrote his first edition of Mormonism and the Magic World View while still believing that Hofmann's forged "Salamander letter" was genuine. He chose to publish his work essentially unaltered, believing nothing needed to be changed,^[5] when the truth of the forgeries became known:

Quinn must have begun his research when he still had the Hofmann letters and the salamander to serve as the rock of his hypotheses. It was those solid, indisputable historical documents that would give credibility to the rest of his data and make his case come together. Quinn's speculative notes would merely hang like decorations on the solid mass provided by the Hofmann documents, and the greater would justify the lesser. However, as Quinn approached publication, the Hofmann materials were pulled out from under him, leaving a huge salamander-shaped hole in the center of his theory. . . .

With the salamander letter and other Hofmann materials, Quinn had a respectable argument; without them he had a handful of fragmented and highly speculative research notes. It appears to me that when he was faced with the choice of seeing months of research go down the drain for lack of a credible context to put it in or of putting the best face on it and publishing anyway, Quinn simply made the wrong choice. This would explain why his remaining arguments are so strained and the scanty evidence so overworked. This would explain why the book is such a methodological nightmare. Having lost the turkey at the last minute, Quinn has served us the gravy and trimmings, hoping we won't notice the difference.^[6]

Seer stones

See: Main FAIRwiki article here.

Jupiter Talisman

See: Main FAIRwiki article here.

Of this matter, Stephen Robinson wrote:

In the case of the Jupiter coin, this same extrapolation error is compounded with a very uncritical acceptance of the artifact in the first place. If the coin were Joseph's, that fact alone would tell us nothing about what it meant to him. But in fact there is insufficient evidence to prove that the artifact ever belonged to the Prophet. The coin was completely unknown until 1930 when an aging Charles Bidamon sold it to Wilford Wood. The only evidence that it was Joseph's is an affidavit of Bidamon, who stood to gain financially by so representing it. Quinn [and any other critic who embraces this theory] uncritically accepts Bidamon's affidavit as solid proof that the coin was Joseph's. Yet the coin was not mentioned in the 1844 list of Joseph's possessions returned to Emma. Quinn negotiates this difficulty by suggesting the coin must have been worn around Joseph's neck under his shirt. But in so doing Quinn impeaches his only witness for the coin's authenticity, for Bidamon's affidavit, the only evidence linking the coin to Joseph, specifically and solemnly swears that the coin was in Joseph's pocket at Carthage. The real empirical evidence here is just too weak to prove that the coin was really Joseph's, let alone to extrapolate a conclusion from mere possession of the artifact that Joseph must have believed in and practiced magic. The recent Hofmann affair should have taught us that an affidavit from the seller, especially a 1930 affidavit to third hand information contradicted by the 1844 evidence, just isn't enough 'proof' to hang your hat on.^[7]

Working with the rod

In the Book of Commandments (an earlier publication of revelations that later became the Doctrine and Covenants) a revelation to Oliver Cowdery was somewhat different following its revision by a publication committee of the First Presidency (Joseph Smith, Oliver Cowdery, and Frederick G. Williams)

Book of Commandments

Doctrine and Covenants

Chapter 7:3—Now this is not all, for you have another gift, which is the gift of working with the rod: behold it has told you things: behold there is no other power save God, that can cause this rod of nature, to work in your hands, for it is the work of God.

D&C 8:6–8—Now this is not all thy gift; for you have another gift, which is the gift of Aaron; behold, it has told you many things; Behold, there is no other power, save the power of God, that can cause this gift of Aaron to be with you. Therefore, doubt not, for it is the gift of God; and you shall hold it in your hands, and do marvelous works; and no power shall be able to take it away out of your hands, for it is the work of God. (1921 edition, 8:6–8.)

Thus, the earlier notion that Oliver's gift was "the gift of working with the rod" was revised to "the gift of Aaron." It has been assumed on the basis of this that Oliver Cowdery was a "rodsman," or someone who used a divining rod to search for treasure, water, or other things hidden.

The only evidence for this assertion is the fact that in 1801, a religious sect led by the Wood family enjoyed a brief popularity, and they sought for treasure with divining rods. The Wood group was reportedly taught this skill by a counterfeiter/forger named either Winchell or Wingate. Winchell/Wingate had been a guest at the home of Oliver's father, William. Attempts have been made to tie William Cowdery to the Wood group, but there is no evidence that he had any connection with them aside from knowing Winchell/Wingate. As Richard L. Anderson observed:

An 1828 newspaper history of the Wood episode refers to neither the mysterious counterfeiter nor Cowdery. The main group of Middletown survivors of the 1800 period--"more than thirty men and women"--were interviewed up to 1860, and they said nothing of a counterfeiter or of Cowdery. The 1867 recollections of a minister who visited the group in the final weeks of their movement include mention of the counterfeiter but not Cowdery--when a disciple was asked where the criminal stayed, he answered: "He keeps himself secreted in the woods." Frisbie's own claims about the Cowdery connection to the Wood group are both unclear and unsupported. This is the patchwork of folklore, not tightly woven history.^[8]

It is therefore not clear whether Oliver used a rod, and (if so) what he used it for. It could be that this was merely a figure of speech which was clear to Joseph and Oliver at the time, but opaque to us.

If we presume, for the sake of argument, that the Book of Commandments revelation of 1829 did refer to a physical rod, it is useful to consider just what Oliver was told:

Oliver Cowdery's first revelation commanded him to lay aside the world and build the restored kingdom: "Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich. Behold, he that hath eternal life is rich" (D&C 6:7). Whatever prior use Oliver made of his "gift of working with the rod," this revelation directed him to heavenly treasure. Indeed, this first commandment names but one special power: "Thy gift" is "sacred and cometh from above." It is defined as the ability to "inquire" and "know mysteries which are great and marvelous." Thus Oliver is commanded to "exercise thy gift, that thou mayest find out mysteries, that thou mayest bring many to the knowledge of the truth, yea, convince them of the error of their ways." Thus his gift of knowledge of salvation will lead to the "greatest of all gifts," the "gift of salvation" (D&C 6:10-13).

Oliver's initial revelation closes with the command to seek heavenly "treasures" by assisting "in bringing to light, with your gift, those parts of my scriptures which have been hidden because of iniquity" (D&C 6:27). The revelation on the gift of the rod probably followed within a week. It continued the theme of learning ancient truth through translating: "Remember, this is your gift" (D&C 8:5). And it could be exercised by believing "you shall receive a knowledge concerning the engravings of old records" (D&C 8:1). Then a second promise was made:

Now this is not all, for you have another gift, which is the gift of working with the rod. Behold, it has told you things. Behold, there is no other power save God that can cause this rod of nature to work in your hands, for it is the work of God. And therefore whatsoever you shall ask me to tell you by that means, will I grant unto you, that you shall know.

But there were strict limits to this promise: "Trifle not with these things. Do not ask for that which you ought not. Ask that you may know the mysteries of God, and that you may translate all those ancient records."

So the "rod of nature" in Cowdery's "hands" would be a means of gaining revelation on doctrine.^[9]

Thus, the alteration which describes the "rod" as "the gift of Aaron" clarifies the Lord's intent, and explains how Oliver and Joseph understood the matter. Aaron's rod was an instrument of power, but only insofar as God revealed and commanded its use. Such a perspective is a far cry from the "occult" links which the critics attempt to create.

As Dallin H. Oaks remarked:

It should be recognized that such tools as the Urim and Thummim, the Liahona, seerstones, and other articles have been used appropriately in biblical, Book of Mormon, and modern times by those who have the gift and authority to obtain revelation from God in connection with their use. At the same time, scriptural accounts and personal experience show that unauthorized though perhaps well-meaning persons have made inappropriate use of tangible objects while seeking or claiming to receive spiritual guidance. Those who define folk magic to include any use of tangible objects to aid in obtaining spiritual guidance confound the real with the counterfeit. They mislead themselves and their readers.^[10]

Attitudes of Joseph Smith and contemporaries

 ^{[needs work]}

In 1841, Wilford Woodruff recounted an episode of Church disciplinary action:

The President then brought up the case of a Br Moumford, who was holding the office of a Priest, from whome fellowship had been withdrawn by the council of officers in consequence of his practizing fortune Telling, Magic, Black art &c & called upon Elders Woodruff & Cordon to express their feelings upon the subject when Elder Woodruff arose, & spoke Briefly upon the subject, & informed the assembly that we had no such custom or practice in the Church, & that we should not fellowship any individual who Practiced Magic fortune Telling, Black art &c for it was not of God. When It was moved & carried by the whole church that fellowship be withdrawn from Br Moumford.^[11]

And, most importantly, the Book of Mormon's treatment of "magic" or "socery" is always negative, which seems strange if (as we are asked to believe by the critics) Joseph Smith concocted it while at the same time embracing that same "magic."

Conclusion

Joseph Smith and his followers undoubtedly believed in supernatural power. And, they may have had some ideas about how to access that power that now strike us as inaccurate and even strange. This is not surprising, given the two centuries and massive scientific advances which separate our culture from theirs. However, there is no evidence that Joseph and others considered these things to be "magic," or the "occult," nor did they consider "magic" or the "occult" to be positive things.

Endnotes

1. [note] William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]
2. [note]  See discussions of this issue in: John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site]; William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]; William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]
3. [note] John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site]; citing Stanley J. Tambiah, Magic, Science, Religion, and the Scope of Rationality (Cambridge: Cambridge University Press, 1990) and Jonathan Z. Smith, "Trading Places," in Ancient Magic and Ritual Power, ed. Marvin Meyer and Paul Mirecki (Leiden: Brill, 1995), 16.
4. [note]  Robert K. Ritner, "Egyptian Magic: Questions of Legitimacy, Religious Orthodoxy and Social Deviance," in Studies in Pharaonic Religion and Society in Honour of J. Gwyn Griffiths , ed. Alan B. Lloyd (London: Egypt Exploration Society, 1992), 190; cited in John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site] (emphasis in original).
5. [note]  See footnote 29 in John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site]
6. [note]  Stephen E. Robinson, "Review of Early Mormonism and the Magic World View, by D. Michael Quinn," Brigham Young University Studies 27 no. 4 (1987), 94–95.
7. [note]  Stephen E. Robinson, "Review of Early Mormonism and the Magic World View, by D. Michael Quinn," Brigham Young University Studies 27 no. 4 (1987), 94–95.
8. [note]  Dallin H. Oaks, "Recent Events Involving Church History and Forged Documents," Ensign (October 1987): 63.off-site
9. [note]  Wilford Woodruff, Journal, 28 March 1841; also cited in Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 2:75. ISBN 0941214133.