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Post by BrentKoivopolo888 on Oct 25, 2021 1:49:48 GMT -6
Joseph Smith Fought Polygamy Online
"I had not been married scarcely five minutes, and made one proclamation of the Gospel, before it was reported that I had seven wives. . . . I am innocent of all these charges. . . . What a thing it is for a man to be accused of committing adultery, and having seven wives, when I can only find one. I am the same man, and as innocent as I was fourteen years ago; and I can prove them all perjurers."
—Joseph Smith, Jr., History of the Church of Jesus Christ of Latter-day Saints, 6:410–411
"Joseph Smith was the greatest victim of fraud and conspiracy of the last 500 years. Nothing like it in recorded history. He was simply lied about when something had to be done to justify . . . Utah Mormon polygamy."
—President Israel A. Smith, grandson of Joseph the Martyr (Letter to Pamela Price, September 17, 1956)
Polygamy in the Mormon Church did not originate with the Prophet Joseph Smith in Nauvoo in the 1840s, but with Jacob Cochran in Saco, Maine in 1818. Later Day Saint missionaries, including Brigham Young, preached among the Cochranites, and later some of these missionaries also became polygamists. Dr. John C. Bennett practiced his own version of spiritual wifery in Nauvoo, which Joseph the Prophet vigorously opposed. Joseph, who had no plural wives, fought to keep polygamy, in any form, from becoming a doctrine of the Church. But soon after his death, some of the highest Church leaders introduced polygamy as a cardinal doctrine—and conspired to cover their own adulterous crimes by claiming that Joseph received a revelation commanding the practice, and that he had many wives. For a general understanding of both the origins of polygamy among the Latter Day Saints and the several conspiracies to falsely implicate Joseph in polygamy, read the article on our Web site, "Joseph Smith: Innocent of Polygamy," by Richard Price.
Joseph Smith Fought Polygamy was written by Richard and Pamela Price to prove that Joseph Smith Jr. was innocent of polygamy. With their forty-five years of careful research and extensive documentation, the three volumes of this book bring startling new evidence that, instead of being a polygamist, Joseph Smith actually fought against the dogma. You can purchase all three volumes online, by telephone, or in person at the Restoration Bookstore in either paper or ebook format. Pamela Price is continuing to write Volume 4, which will also be published available for purchase in the future.
Purchase All or Any of the Three Volumes
In addition, Volumes 1, 2, and 3 are reproduced below in PDF format and are free for all to read. We do this so that everyone who visits this site will have the opportunity to know for themselves that Joseph Smith Jr. was innocent of polygamy. Below are links to the contents for these three volumes.
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Post by BrentKoivopolo888 on Oct 25, 2021 1:52:21 GMT -6
VOLUME ONE
Joseph Smith
Fought Polygamy
How Men Nearest the Prophet Attached
Polygamy to His Name in Order to Justify
Their Own Polygamous Crimes
Richard and Pamela Price
Volume 1
Price Publishing Company
Independence, Missouri
Copyright © 2000
Price Publishing Company
915 E. 23rd Street
Independence, :rv1064055
Phone (816) 461-5659
FAX (816) 461-5565
Printed in the United States of America
Library of Congress Cataloging-in-Publication Data
Price, Richard, 1924-
Joseph Smith fought polygamy : how men nearest the prophet
attached polygamy to his name in order to justify their own polygamous crimes I by Richard and Pamela Price.
p. cm.
Includes bibliographical references and index.
ISBN 1-891353-06-3 hardcover (alk. paper)
ISBN 1-891353-05-5 paperback (alk. paper)
1. Polygamy--Religious aspects--Mormon Church--History of
doctrines. 2. Mormon Church--Doctrines--History. 3. Smith, Joseph, 1805-1844--Contributions in doctrine of marriage. 4. Marriage--Religious aspects--Mormon Church--History of doctrines.
I. Price, Pamela, 1926- II. Title.
BX864 l .P87 2000
289.3--dc21 99-41763
CIP
I, Brent Koivopolo V, claim FAIR USE for Transformative Purposes
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Post by BrentKoivopolo888 on Oct 25, 2021 1:54:35 GMT -6
Preface
Our study of polygamy among the Mormons began in the
early 1950s when we decided to make a serious effort to discover the roots of the doctrine of polygamy in the Church. Polygamy was a subject of natural interest to both of us because of
our Church backgrounds. Pamela's great-grandfather, James
Robert Dale, went to Utah during Brigham Young's lifetime.
James was baptized in Salt Lake City in 1870, and was married
and endowed in the Endowment House in the same year. Pamela
often heard her grandmother, Mary Dale Sanders, tell how her
father, James Dale, fled from Utah to escape polygamy and
Brigham Young's tyranny.
Richard was reared in Idaho and Nevada where Momonism
was the dominant religion. His father died when Richard was
two, and he had two Mormon stepfathers. The first stepfather
joined the RLDS Church, but that marriage ended in divorce.
His mother, a third-generation RLDS member, later married a
staunch Mormon elder, a widower who had gone to the Mormon
temple in Salt Lake City where he was endowed, married, and
sealed to his first wife and their children for time and eternity.
In our research on this subject, we were encouraged by
letters to Pamela from the Prophet Israel A. Smith, president of
the Reorganized Church of Jesus Christ of Latter Day Saints.
Over the years our endeavors turned into an exhaustive research
project as we gathered information by travel and correspondence from many libraries throughout the United States and
England. In these studies it was discovered that polygamy as it
is known among the Mormons did not begin with Joseph, but
was brought into the Church by missionaries and their converts.
This was particularly true of those who were converted from
a sect called Cochranites, which was started by Jacob Cochran
about 1816. When Cochran's church disintegrated, Latter Day
Saint missionaries, including Brigham Young and Orson Hyde,
converted some of its adherents, and these people brought their
polygamous beliefs with them when they came into the Church.
Later some of the Latter Day Saint apostles took plural wives,
including women who had known of, or had been connected
with, Jacob Cochran's church and its teachings. Cochran's
polygamy was well-known throughout New England before the
Church was organized. Some of the apostles and their close
friends, who had ministered in Cochran's area, began secretly
practicing polygamy at Nauvoo at least two years before Joseph's
death.
Joseph fought against this doctrine from the time he was
married to Emma in 1827 (even before the Church was organized) until the time of his death. He did not practice polygamy
nor teach it to others.
Years later his sons went to Utah and proclaimed against
polygamy. In order to counteract their efforts, the leaders of the
Mormon Church, such as Brigham Young, John Taylor, and
Heber C. Kimball, had some of their wives and other women
make affidavits that stated they had been Joseph's wives in
Nauvoo. The fact that Joseph and Hyrum had no children born
of polygamous wives, and that the testimonies of the alleged
wives can be proven false, is only a part of the vast amount of
evidence which indicates that Joseph was innocent.
It can be proven that men nearest the Prophet entered into a
conspiracy against Joseph and Hyrum and attached polygamy to
Joseph's name in order to justify their own crimes of practicing
it. The polygamous doctrines promoted by this conspiracy are
still the basis of the Mormon Church's theology.
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Post by BrentKoivopolo888 on Oct 25, 2021 1:58:09 GMT -6
Chapter 1 Cochranism The Origin of Utah Mormon Polygamy For over a century and a half, the leaders of the Church of Jesus Christ of Latter-day Saints with headquarters in Salt Lake City, Utah, have claimed that the Prophet Joseph Smith, Jr., received a revelation in July 1843, which commanded the Saints to practice polygamy. The truth is, however, that polygamy in the Church had its beginnings, not with Joseph, but with a man named Jacob Cochran. About 1816 Cochran started a denomination in the area of Saco, Maine, in which he introduced polygamy. Some of his polygamous practices were later adopted by Apostles Brigham Young, John Taylor, Heber C. Kimball, Parley P. Pratt, Orson Hyde, and others. These Church leaders secretly practiced polygamy in Nauvoo before Joseph's death, without his approval. The astounding story of Jacob Cochran's polygamy is told by G. T. Ridlon, Sr., who was related to some of the "Cochranites," as they were called. He spent twenty-five years writing a book, published in 1895, entitled Saco Valley Settlements and Families. Excerpts from his book are printed below to acquaint the reader with polygamy as it was being practiced prior to the organization of the Church in 1830. Titles have been inserted in brackets into Ridlon' s account in order to lay a foundation for later discussions of the various subjects in his book: -The Cochran DelusionHe [Jacob Cochran] must have been a unique and very remarkable character. His intellectual, mesmeric, and physical powers were certainly extraordinary. Whatever view we 2 may entertain regarding the soundness of his doctrines, the methods employed by him, or the character of the man, we have no warrant for believing that he was an illiterate, impulsive ranter, who carried forward his work like a cloud driven by a tempest. On the other hand, he was cool, calculating, and deliberate . .. In the towns bordering on the Saco [River] several hundred professed conversion under his preaching, and the influence of the "revival" extended from this locality into other towns in western Maine, until, within a year from the inauguration of the movement, about a thousand persons made a profession of religion. Many of these were sincere believers in the New Testament and were never involved in the ridiculous practices encouraged by the leader. When Cochran first began to preach in Scarborough and Saco, his commanding appearance, evident learning, matchless oratory, and the uncertainty existing regarding his creed opened to him the churches, and some of the settled pastors listened to him with amazement. . . [Revelations to Practice "Spiritual Wifery"] When Cochran had secured a firm foot-hold in the community, his creed evolved a new and startling phase. He preached against the legal marriage bond, and in the ideal state pictured by him the inhabitants were neither married nor given in marriage; this should begin on earth, being God's standard for society, and be as nearly approximated as mortal conditions would admit of. The affinities were to be all spiritual and were infinitely superior to any relations formed by natural affection. He admonished all who had been united in the bonds of matrimony according to the laws of the land to hold themselves in readiness to dissolve such union and renounce their vows. All revelations to this end were to come through Cochran, of course, and in the allotment of the spoils the leader, by virtue of his rank, was sure to get the "lion's share." Tradition assumes that he received frequent consignments of spiritual consorts, and that such were invariably the most robust and attractive women in the community. [Cochran Taught the Exchanging of Wives] As we have intimated, he had a sort of permanent wife, locally known as "Mrs. Cochran"; but his loyalty to her was subject to such revelations as he might receive anent his duty (?) to others. Some who were conversant with these affairs, now living, relate that on one of Cochran's professional visitations he informed one of his male followers that he had, while at prayer in his house that morning, received a communication direct from Him who dwells above the stars that embodied, inter alia, a requirement of a peculiar character, namely, that he and the brother addressed should, for the time being, exchange wives (italics added). To this, as from the Lord, via Cochran, his medium, the layman consented, and leaving Cochran to assume the government of his family, he immediately went to pay his respects to Mrs. Cochran. Now this woman was somewhat skeptical in regard to her husband's doctrines and practices, and when she responded to the knock at her door and inquired about the nature of the man's errand; when he told her about her husband's new revelation, with clenched fist and flashing eyes she replied: "You go straight back and tell Jake Cochran his God is a liar." [The Origin of the Garden of Eden Temple Ceremony] In place of figure-drawings upon a black-board to illustrate scriptural incidents, he employed the more impressive mediums of flesh and blood. One of the favorite tableaux introduced by these fanatics was the personification of our first parents, as they were supposed to have appeared before fig-leaf aprons were in fashion. We have not found a description of the stage scenery used as accessory to this performance, but a part of the programme was for the disciples present, both male and female, to sit upon the floor in a circle while the ideal Adam, in the person of Cochran, and Eve, in the person of some chosen female, came into this extemporized "Garden of Eden" . .. But disintegrating elements were now beginning to disturb the system. The fact that the preaching of Cochran had the effect to destroy domestic peace, and ruined the home life of many who had become identified with the movement, pro3 4 duced a more healthy reaction than the leader had anticipated. Married men embraced the doctrines promulgated, while their more virtuous or level-headed wives would have no part or lot in the matter. On the other hand, women who had hitherto lived consistent and respectable lives became infatuated with Cochran and his preaching, while their husbands were decidedly averse to both. These conflicting elements in the home were stimulated rather than conciliated by the leader, and hatred was eventually engendered between heads of families which culminated in separation . .. But as the people became acquainted with his style, and the prejudice that preceded his coming wore away, he would excite curiosity and stimulate sensation by introducing some novel ceremony or by making startling statements in his sermons . .. At Limington, meetings were held at the dwelling of a native of Buxton, who once lived on Woodsum's hill, below Salmon Falls. Runners were sent down to Buxton and Hollis to advise Cochran's disciples that "Brother Jacob" would hold meetings on such a day and evening. To avoid suspicion, the Cochranites went from home at night and followed a circuitous route to Limington. One of these was a brother of the man at whose house Cochran was to preach. Sister Mercy , the one who alternated
between the terrestrial and celestial worlds, was there, ready
to soar away or to remain in the body, as the leader of
ceremonies might wish; if it was deemed best for the success
of the service that Mercy depart, Cochran gave the signal and
away she went-upon the floor. On this occasion, however,
she did not go beyond recall, for when the services had closed
and the time for rest came, the owner of the house placed a
candle in Cochran's hand, opened a sleeping-room door, and
with a significant gesture bade Brother Cochran and Sister
Mercy "goodnight" . ..
The matter embodied in this chapter was not culled from
dim traditions, that had been handed down from generations
enfeebled by age, but has been received from the lips of
venerable persons, of unimpaired mental faculties, who had
listened to the preaching and witnessed the peculiar practices
of Jacob Cochran while he held such a mighty sway in the
towns on the Saco [River]. I could have supplemented these
statements by quotations from a bundle of yellow documents
that were formulated by a magistrate who lived in Buxton at
the time these things occurred, but some of these affidavits
would be of too sensational and personal a character for my
purpose. I have not torn the veil asunder from the top to the
bottom, by any means, and have left out enough of tradition
and documentary evidence, relating to this remarkable delusion, to fill a volume . ..
The result of this wide-spread religious epidemic was
far-reaching and ruinous. For nearly three-score years this
corroding wave of influence has been creeping downward,
keeping pace with the three generations of descendants of
those who were involved in the original delusive excitement
inaugurated by the villainous destroyer of homes and human
happiness, who, though dead, speaks still through the instrumentality of his influence and by the soul-blight of their
posterity, born out of wedlock.
Some of the scenes witnessed in the domestic circles in
the Saco river towns were heart-rending. Young wives who
had refused to prostitute their principles of virtue, by submitting to the demoralizing practices of the Cochranites, were
bereft of their children and forsaken. Such were left in sorrow
and poverty, and all their remaining days refused to be
comforted because those they had loved "were not." An aged
and saintly woman was recently visited whose father, once an
industrious farmer with a pleasant home, became a public
advocate of the Cochran creed, and who, after long neglect of
his farm and family to follow what, in his delusion, he called
duty, visited foreign lands and eventually died, a stranger
among strangers, thousands of miles from home and kindred.
As this venerable woman adverted to her childhood days and
her father's expatriation, she groaned in spirit and wept; a faroff echo of a voice that had preached pernicious doctrines,
but long ago silenced by the paralyzing hand of death.
We know of a sea captain who lived on the west side of
the Saco. He had married a beautiful daughter of respectable
parentage, and to them two pretty boys had been given.
Before Jacob Cochran appeared in that community peace and
contentment reigned in that home-circle. But the father, a
man of speculative and unstable mind, was swept from his
5
6
moorings by the sophistry of this imposter and spent the time
that should have been devoted to the interests of his family
with the followers of the "New Apostle to the Gentiles," as
some called him. He had a "spiritual wife" assigned to him,
said farewell to Hannah, tore her children from her bosom,
and left for the westward, where a community of primitive
Mormons had congregated . .. |
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Post by BrentKoivopolo888 on Nov 8, 2021 15:44:52 GMT -6
[Restoration Missionaries
Labored among the Cochranites]
The Cochran craze paved the way for a Mormon invasion
in the Saco valley. A full-blooded Cochranite made a firstclass Mormon saint.* Jake Cochran was a John the Baptist
for the Mormon apostles, who appeared on his old battleground and gathered up the spoils. The inhabitants of the
river towns, as well as some in the interior, were afflicted
with Cochranite grasshoppers, followed by Mormon locusts.
Scions cut from the decaying trunk of the old Cochran tree
were readily engrafted into Mormon branches, but the fruit
was not the same; when these had become firmly united, they
were transplanted bodily to new soil, considered more congenial to their development, in the state of New York.
Some of the old people, now living, confound the two
movements, and we have found insuperable difficulty in
sifting the chaff of error from the wheat of truth. It seems to
have been a most remarkable coincidence, which has the
appearance of concerted action between Cochran and his
successors. Almost as soon as he vacated the field, the
founders of the Mormon hierarchy invested it. The history of
the Mormon church makes Brigham Young come to Maine in
1832 or 1833. The doctrine preached by [Samuel] Smith,
Pratt, and Young, in York county, was not of an offensive
nature; it was, properly speaking, Millenarianism.
The excitement was immense. The inhabitants went
twenty miles to hear these earnest missionaries preach. A
change from Cochranism was wanted, and this new
____________________________________________________________
*This statement by Ridlon was printed in 1895 when the controversy over
polygamy in Utah was receiving national attention and was at its zenith. It
applies to the Mormon Church in Utah at the time, and not the Latter Day Saints
during the lifetime of Joseph Smith, Jr.
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Post by BrentKoivopolo888 on Nov 8, 2021 15:46:06 GMT -6
gospel seemed to be an improvement. Old wine was put
into new bottles, and many drank to their fill. At this time
polygamy had not been mentioned [among the Mormons]
(italics added). No attempt was made to form an organized church; Cochran had preached against such, and
Brigham found these disciples averse to any ecclesiastical government, and waited until he had transported his
converts to Manchester, N. Y., before enforcing this part
of his creed . ..
The Mormon excitement spread into every town
where Cochran had made converts; these had been washed
from their moral and rational moorings by the tidal-wave
let loose upon the community by Jacob, and the Mormon
inundation landed them high-if not dry-in New York
state.
The Mormon elders were unwearied in their efforts
to enlarge the circle of their influence and to drum up
recruits for their semi-religious community. Like flaming heralds, they traveled from town to town, and their
evident sincerity and unbounded enthusiasm drew thousands to hear them . ..
James Townsend went from Buxton with his family,
consisting of a wife and four children. He proved loyal
to the end; went westward by stages, and built the first
hotel in Utah. Only a few years ago he visited the East
and called upon his relatives and early acquaintances.
He returned to his home in Salt Lake City and soon died,
leaving a vast estate.
Some who joined the westward Mormon tide became
preachers and traveled extensively on our continent and
in foreign lands to promulgate the faith held by the
church of the Latter Day Saints. Many who removed to
the New York settlement went west as far as Ohio, and
some of them, after their brethren went to Nauvoo,
purchased land and became successful farmers there.
(G. T. Ridlon, Sr., Saco Valley Settlements and Families,
269-283)
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Post by BrentKoivopolo888 on Nov 8, 2021 15:46:41 GMT -6
Ridlon's 1895 Account Illustrates
the Cochran Connection
The information taken from Historian Ridlon' s book, in his
chapter entitled "The Cochran Delusion," reveals some definite
likenesses between Cochranism and the Mormon Church's polygamy, including:
1. Cochran used the term "spiritual wives" just as the Utah
polygamists did;
2. Cochran claimed that permission to practice polygamy must come through revelation to the leader, just as in
the Mormon Church's theology;
3. The leader's permission was required before spiritual wifery could be practiced;
4. "Assigning of wives" was practiced in both systems;
5. Exchanging of wives was sometimes practiced by both;
6. Oaths of secrecy were a requirement of Cochranism,
and are still a part of the LDS temple ordinances;
7. The "Garden of Eden" ceremony was practiced by
Cochran and is also a part of the Mormon Church's temple
ceremonies.
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Post by BrentKoivopolo888 on Nov 8, 2021 15:49:57 GMT -6
Chapter 2
Other Accounts of CochranismIn addition to Ridlon' s account of the story of Jacob Cochran and his polygamous practices and theology, other writers added their testimonies. Among them are a number of histories of counties and towns in southern Maine where Jacob Cochran lived-from which the following excerpts are gleaned. Ephraim Stinchfield's Account Was Written during the Cochranite Craze A minister named Ephraim Stinchfield, who called himself "A Watchman," published a twenty-two-page booklet in 1819, detailing the activities of the Cochranites at the time that Jacob Cochran was at the height of his fame. His book is entitled Cochranism Delineated: or, a Description of, and Specific for a Religious Hydrophobia, Which Has Spread, and Is Still Spreading, in a Number of the Towns in the Counties of York and Cumberland: District of Maine. Stinchfield's book was published in Boston. The following is extracted from it: While passing through the town of Scarborough [Maine], in the month of February, 1817, I . . [was] informed . . of a stranger, who had lately moved into the neighborhood, by the name of JACOB COCHRAN, who called himself a preacher . . he had lately moved his family into the place, from Conway, in the State of New Hampshire . .. [T]he report I received from this family respecting Cochran, sounded like that of an impostor. . . I was then about to take my leave of them, when they informed me this same singular man was expected to preach at their house the fol- 10 lowing evening. They urged me hard to tarry . . I at length consented. I heard him through I still retained my suspicion that he was an impostor. I heard no more from this stranger, until the summer following when a report was in circulation, that large numbers (some said more than one thousand) had been converted under his ministry. As I was passing through Kennebunk, in the winter of 1818, I was informed . . that the reformation, under the said Cochran, was marvellous-such as was never known in those parts before . .. s I was passing through Kennebunk, and
hearing of a meeting of this society, I thought I would once
more go and hear for myself . ..
They had private, sometimes dark, meetings; in which
none, but such as were bound by oath, to the most inviolable
secrecy, not to divulge what was transacted in the meeting,
upon penalty of eternal damnation, or of having their names
blotted out of the book of life, were admitted. That each
brother and sister in this fraternity has a spiritual husband,
wife, mate, or yoke fellow, such as they choose, or their
leaders choose for them. These spiritual mates, dissolve, or
disannul, all former marriage connexions; and many of them
bed and board together, to the exclusion of all former vows
Cochran pretends to have the power of life and death in
his hands, and frightens his pupils into a compliance with
any of his injunctions, by threatening to stop their breath in
a moment; by which means he takes females from their
parents, and carries them to his brothel. He declares that he
has the keys of the kingdom of heaven, and pretends to open
it for, or shut it against, whom he sees fit, by stretching out,
and making a violent twist with his arm, one way or the other.
He has introduced among his followers a feast, which he
calls the passover; at which they all partake, at one table,
provided for the purpose, at which, large quantities of mutton, lamb, bread and wine, &c. are expended. At this feast,
he has a method of marching in a double file, consisting of a
male and female, as far as the number of the males will admit,
or hold out. But they pretend to have seven women to one
man (italics added), in the society, alluding, as they told me,
to a prophecy, in Isaiah-On that day, shall seven women
take hold of one man . .. [H]is [Cochran's] dwelling-house,
in Saco is on the road leading from Saco falls to Buxton
corner. .
The general family consists of twelve females, besides
those who visit the house occasionally. Some of these are
widows, who, with the rest of the females, have surrendered
their persons, character and property into the common stock;
and remain in this place, as those declare who have left them,
destitute, to all appearance [H]is original purpose of
having all things common [He] tells of more than two
thousand people, now under him . .. Those, who are in close
communion with him, are bound to obey him, without gainsaying; and this will account for his ruining the character of
so many innocent females . ..
Another young man, in presence of Judge Woodman, of
Buxton, and myself, with several others, declared, that when
he was admitted a member of Cochran's fraternity, he had to
hold a Bible in his hand, while Cochran administered a
solemn oath, or what was called so. The amount of which
was, that if ever he divulged what took place in their private
meetings, his name was to be blotted out of the book of life,
and he suffer eternal damnation. He then pointed to, and
named this young man's spiritual wife, and said he was
willing they should lodge together, which they did, a number
of nights, though he declared himself innocent of any sinful
conduct. He testified, that Jacob Cochran lodged two nights,
to his certain knowledge, while he was there, with a woman
not his wife. Five couple more lodged in the same house,
who were not husband and wife; one of which, had a wife at
home at her father's house at the same time. ("A Watchman"
[Ephraim Stinchfield], Cochranism Delineated, 3-19)
Cochran Established a Community
Historian Edward E. Bourne stated:
He [Cochran] must have a place which would be abiding,
where the community of his disciples could enjoy a common
home and have all things common. He accordingly found an
impressible disciple in a neighboring town, owning a large
house, who was willing to open his doors and receive the
brethren and sisters under his roof. To make the home fit for
11
12
more complete freedom, some of the partition walls were
taken away, converting the rooms into one, so that day and
night they could enjoy all the communion and fellowship
which they desired. Here he broached the new doctrine that
spiritual men should have spiritual wives . .. Some females
from Kennebunk became associates and part of the great
family (italics added). Here, under his own roof, Cockran
and his disciples preached, and carried out this religion. How
large his community was, we have not learned. But, while
here, in the exercise and enjoyment of his spiritual freedom,
violated law took hold of him, and he soon found himself an
inmate of the State's prison. (Edward E. Bourne, The History
of Wells and Kennebunk, 635)
The Testimony of Daniel Remich
Maine Historian Daniel Remich recorded:
One Jacob Cochrane, who started on his career from
Fryeburg, Maine, about 1815, succeeded in creating a wonderful excitement and in gaining great numbers of proselytes
in several towns in Oxford, Cumberland and York Counties
during the years 1816, 1817 and 1818 . ..
Cochrane soon gained a prominence and fame which at
the outset he had neither sought nor expected. The superstitious notion that led him to become a religious teacher had no
basis of sound morality, no affinity with pure Christian faith.
Surrounded and fawned upon, as he was, by females of all
ages, it was easy for him to cast aside the modicum of
spirituality that had influenced his action-if, indeed, he had
ever been moved by such an influence-and to yield to the
"lusts of the flesh," to devote his unexplainable gift to the
basest purposes, to become an impostor and a scourge. There
were among his followers pure-minded, truly-excellent men
and women, who would not participate in the unhallowed
practices of their leader. Some of these had sufficient intelligence and firmness to enable them to abandon the cause
altogether. Others, weak-minded, credulous and superstitious, disapproved and lamented the gross corruption of their
chief, but could not subdue the feeling that such power as had
been imparted to him must be from above . ..
The Newburyport Herald (May or June, 1819) says: "We
have seen a pamphlet, published by a Baptist minister of
regular standing in New Gloucester [Maine], giving an account of Cochrane and his deluded followers. It appears that
under the guise of religion they have committed the most
indecent and abominable acts of adultery . .. One of their
leading tenets was to dissolve the ties of matrimony as suited
their convenience, and a promiscuous stimulating intercourse was
tolerated by each male, being allowed to take seven wives! It
seems Cochrane, the high priest of iniquity, had had nearly
half his female followers for wives in the course of his
ministration, which has been two years standing."
The principal places of resort of the di sci pies of Cochrane,
so far as we can learn, were New Gloucester, Buxton, Saco
and Kennebunk. At the last-named place meetings were
frequently held in Washington Hall, and there were in the
village three private dwelling-houses in some one of which a
meeting was held every evening when the hall was not
occupied for that purpose. In the largest and best of the three
from ten to twenty of the brothers and sisters were accustomed to take up their abode from two to four weeks at a time,
perhaps quarterly . ..
The time came when it was believed by the lovers of good
order that these flagrant offenses against the best interests of
society should be met by the fiat, "No farther." In February,
1819, Cochrane was brought before Justice Granger, of Saco,
on a complaint of gross lewdness, lascivious behavior and
adultery, filed against him by Mr. Ichabod Jordan. On examination, the allegations of the complainant were so well
sustained by the evidence produced that the Justice ordered
the accused to recognize in the sum of eighteen hundred dollars for his appearance before the Supreme Judicial Court, at
York, on the third Tuesday in May following. This he did.
At the commencement of the May term of the Supreme
Judicial Court the grand jury found a bill against Cochrane
and "he was arraigned on the third day of the term on five
several indictments for adultery and open and gross lewdness," to each of which he pleaded "not guilty." On the trial
for the offenses charged in the second bill of indictment the
jury brought in a verdict of "guilty." It was found that the
prisoner was not in court when the jury rendered its verdict,
13
14
and farther inquiries disclosed the fact that he had absconded . .. *
We learn from the court records that at the November
( 1819) term of the Supreme Judicial Court "the said Cochrane
is brought into court and set to the bar" and sentenced,-on
the first count, to solitary imprisonment for the term of five
days and that afterward he be confined to hard labor for
eighteen months; on the second count a like sentence is
imposed; on the third count, three days solitary confinement
and one year hard labor; sentence to be executed at the state
prison in Charlestown, Mass. Warrant for removal to the
prison issued November 3, 1819. (Daniel Remich, History of
Kennebunkfrom Its Earliest Settlement to 1890, 268-274)
"The Cochran Fanaticism in York County"
A Maine Historical Society document states:
The history of fanaticism in this State can never be fully
written, without a record of the rise, spread, character, and
influence of Cochran ism. It dates from 1817 or 1818 and onward. It's range was in York County [Maine], with a few converts in other places. It's centre and fullest development was
in the upper part of the town of Saco, Buxton, Hollis, North
Kennebunkport and Scarborough. It's chief instigator, teacher, "head centre" and actor was Jacob Cochran-hence it's
name . .. The place where he won his greatest popularity and
perpetrated his most infamous impostures lay between the
Orthodox meeting houses of Saco, Buxton and Scarborough
Cochran commenced his public labors; and with a great
show of sympathy, earnestness and deep religious feeling he
took well with that people. He did not claim to belong to any
existing sect; nor avow any design of forming a new one;
but with a great show of sanctity strove to raise all believers
to a greater degree of devotion;-to the state of primitive
piety, and if that was accomplished he said they would secure the privileges of the primitive Christians, the working of
_______________________________________
*See also Gamaliel E. Smith, Esq., Report of the Trial of Jacob Cochrane
[Kennebunk, Maine; Printed by James K. Remich, 1819], 40; New York City
Public Library.
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Post by BrentKoivopolo888 on Nov 8, 2021 15:53:38 GMT -6
miracles and apostolic gifts. He said but little of these points
of difference and dwelt largely on those already believed by
his hearers. Considering his attractions as a public speaker,
and remembering his unparalleled, artful, cunning and deep
penetration into human nature, it is not strange that the
masses were drawn after him . ..
In the vicinity of the Heath Meeting House in Saco he
still made his headquarters; and there in the Summer of 1818
there was an extensive and powerful revival. . . There was
great excitement, loud responses, shouts, and various outbursts of emotion, but no grievous departures from rapturous
religious feeling. It was for a while considered by many as
a good work; and to some extent so it proved. Two thousand
were thought to be converted . ..
In this noted revival Cochran rose to the highest crest of
his popular wave, and in consequence of it precipitated
himself to his deepest disgrace. He could not modestly and
temperately bear such unexpected popularity. He did not
exalt the Devine Power and realize his own mere instrumentality. His most sanguine admirers became mentally
intoxicated, and did not repress indecent adulation. Females
in the craze of their fanaticism would embrace him in public
meeting and unblushingly kiss him, and he found apology for
it in "the holy kiss" of Scripture (italics added). Previous to
this he had not broached any of his corrupt and damnable
heresies. He had intimated innovations, but had not pressed
them; had aspired to leadership, but moved towards it in an
adroit and modest way. He now felt that Cochranism had become rooted, and he proceeded to give it a distinct form . ..
His fame spread, and other wandering stars scented from
afar their disgusting idiosyncrasies, and were drawn to his
aid. For in other parts audacious heresies had been preached,
and vile free love abominations practiced by the Osgoodites,
and others, under the sacred garb of Christianity; and it is said
that notorious adepts of this sort-pre-historic Mormonscame to Cochran's aid and helped sink him to his worst
behavior. . .
His next, and worst of all his devices, was his assault
upon the sacred bonds of matrimony for the most corrupt purposes, and by the most revolting machinations he
attempted to demolish this devine and all prevalent institu15
16
tion. Given in Eden for the virtuous propagation of the race;
as the guardian of the most precious social enjoyments, it has
kept pace with the descending ages, defying barbarism, ignorance, heathenism and lust; and yet this besotted fanatic,
in the sacred name of religion thrust a dagger into it's vitals.
He taught a spiritual matrimony sanctioned by a ceremony of his own, into which any man or woman, already
married or unmarried, might enter choosing at pleasure a
spiritual wife or a spiritual husband, with all the privileges of
a legitimate marriage. Existing vows were violated, connubial happiness tortured often with the forsaken party, and
hitherto happy families severed. And soon it did not wait for
any ceremony, but liberty was taken to practice unbridled
licentiousness, of which Cochran himself was the most noted
example (italics added) . ..
But many still adhered to him; many who had been
hitherto modest and virtuous, but now having no other rule of
action but his word, no confidence in any persons which he
did not approve, no other worship than that which he prescribed. Some connected themselves, their families, their
property entirely to his dictation, and he was verily King in
his realm . ..
With the means contributed by his followers he purchased a house a little retired from the river-road running
from Saco Village to Buxton, and in this his wife and children
resided, and several others of his deluded followers. Here too
he had a regular harem, consisting of several unmarried
females . . now subjects of his seduction and nothing else
than his concubines.
Nor were his vile practices confined to himself, nor to
these concubines, but wherever he went he corrupted any
wife, mother or maiden that he could seduce, and his devoted
followers generally walked in the same steps. With true
fanatical zeal he pressed on in propagating his actions and
corrupting views . ..
Calling one day upon a certain family, the husband found
it necessary to step out for a short absence, and upon returning
caught him [Jacob Cochran] in criminal connection with his
wife. This was too much for his principles or patience. He
did not however settle the abuse as another husband did a
similar offence, by seizing his ox-goad and giving him a
17
smart drubbing, but went to a magistrate and had him legally
arrested . ..
But by this Cochranism was death struck, a steady depletion from his counted ranks followed. Heretical spiritual
matrimony tottered and fell; its entangled victims returned to
their former homes and wives, and silently sought to keep out
of harm's way . ..
The jury convicted him, but sentence could not be pronounced in the absence of the prisoner [for he had escaped].
At the next term of the Court he was arraigned and sentenced
to the State's Prison in Charlestown for a term of four years
Cochranism had now received its death blow. It had been
well given. It fell upon the Head of the Beast. Others were
guilty, and were pestilent in their influence and deeds, but he
was the leader, the corrupter, the most guilty.
After he was thus removed it dwindled away, and stayed
it's poison. Many of his victims discovered their folly and
shame, and deeply repented of it; but a few were so thoroughly taken captive that they still adhered to it, aiding and
encouraging each other, and occasionally meeting in some
private house, and waiting their leader's enlargement.
After his liberation from prison he gathered his family,
and such as cast in their lot with him, and, by the aid of
friends, purchased a small farm in a remote part of Hollis
Sometime about 1829 the clan removed from this place
and left the State, and their resting place is not sufficiently well known to state it. At length death overtook him . ..
After his death his wife, and such as still survived of his
attachees came back to Saco, from New York State. ("The
Cochran Fanaticism in York County" [typed manuscript,
dated August 3, 1867; compiler quotes "From the manuscript letter of P. Huntoon, Esq., . . of Enfield, N. H . .. July,
1866"], 1-19; this reference is also cited in Saints' Herald
109 [May 1, 1962]: 22)
Cochranism Continued after
the Founder's Death
Historian G. T. Ridlon explains how Jacob Cochran's de-
18
nomination continued:
But Cochranism was not extinguished with the death of
its founder; the doctrines promulgated by him had taken too
deep root. Long before Cochran had left the Saco valley he
had anticipated what ultimately came to pass and had prepared for the extension of his empire. He saw the importance
of introducing a missionary spirit into his system, and preached
special sermons calculated to stimulate the zeal of his supporters on this line. With the same sagacious perception
which had been so prominent a factor of his success in all his
undertakings, he discovered those who had been gifted with
natural fluency of speech and encouraged them to go forth
and preach the doctrines they had embraced. This many did,
absenting themselves from their homes and neglecting to
provide for their dependent families and the cultivation of
their farms until the inevitable results of poverty, hunger, and
cold followed. (Ridlon, Saco Valley Settlements, 279)
Latter Day Saint missionaries arrived in southern Maine in
1832, only three years after Jacob Cochran moved from Maine
to New York State. The Church missionaries visited the Cochranite communities, stayed in their homes, taught them the
gospel, baptized some, and urged them to gather to Zion. As a
result, many of his followers joined the Church and moved to
Kirtland and Nauvoo. Some took their polygamous beliefs with
them. They and their influence caused the "church of Christ
. . [to be] reproached with the crime of . . polygamy" (see
Doctrine and Covenants [1835 Edition] 101:4; RLDS Doctrine
and Covenants [ 1950 Edition] 111 :4b) and assisted in bringing
about the untimely deaths of two innocent men, Joseph the
Prophet and Hyrum the Presiding Patriarch.
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Post by BrentKoivopolo888 on Nov 8, 2021 16:01:38 GMT -6
Chapter 3
Church Missionaries Converted Cochranites
Jacob Cochran established his small denomination in the
area between Boston, Massachusetts, and Portland, Maine. By
1830 Cochran had gone into hiding to escape imprisonment due
to his practice of polygamy; and his denomination was struggling to continue under the leadership of John Dennett and
others. Shortly after the Book of Mormon was published in
March 1830, Latter Day Saint missionaries began to make their
way into the Boston area, where they found that making converts among the Cochranites was fruitful. So successful were
they that a Church conference was held in Saco, Maine (the heart
of the Cochranite area), August 21, 1835, at which nine of the
newly ordained apostles were in attendance (RLDS History of
the Church 1 :583; Latter Day Saints' Messenger and Advocate
2 [October 1835]: 204-207; LDS History of the Church 2:252).
The LDS reference states that seven of the Twelve met in
conference at Saco, Maine.
But the converting of the Cochranites and their gathering to
Church headquarters at Kirtland, Ohio, and later to Nauvoo, Illinois, brought the Church more than just increased numbers. It
also brought the plague of polygamy-for some of the Cochranites brought their doctrines with them. This was a natural
consequence of the fact that these people had lived in polygamy
for years. They were men who had practiced polygamy, women
who had been plural wives, and children born of polygamy.
They had been indoctrinated with the belief that polygamy was
a sacred doctrine.
An even more devastating result of missionary work among
the Cochranites was that some of the Latter Day Saint missionaries, including Apostles Orson Hyde and Brigham Young,
accepted the doctrine of polygamy and began practicing it at
Nauvoo before Joseph Smith's death. Joseph moved to bring
these men before the High Council for trial, but was martyred
before he accomplished the task.
Two of the first missionaries assigned to take the gospel to
this area, which included the states of Massachusetts, New
Hampshire, and Maine, were twenty-six-year-old Orson Hyde,
and the Prophet Joseph's younger brother, Samuel Smith, who
was twenty-two. They left Kirtland, Ohio, on February 1, 1832,
for their mission. Each kept a journal in which he recorded his
daily experiences as they traveled through this area, preaching
at every opportunity. The original Journal of Orson Hyde and
the Missionary Journal of Samuel Harrison Smith-1832 are
now in the archives of the LOS Church Historical Department
in Salt Lake City, Utah. Typescripts of the two journals, which
tell of their work among the Cochranites, were obtained by
Richard and Pamela Price. Below are extracts taken from Orson
and Samuel's journals.
Orson wrote on June 29, 1832, at Boston:
Preached in the evening . . two ladies confessed their faith
in the work, and a Miss and Mrs. [Augusta Adams] Cobb.
Samuel penned on the same day:
Baptized three: Augusta Cobb, Elizabeth Harendeen
and Porter.
Orson recorded on July 1, while still in Boston:
attended to Sacrament, considerably disturbed by false spirits
in a man and woman that believed in the Cochranite Doctrine.
We cried against them and after a little got them considerably quelled . .. Not a very good time because of disturbance.
Samuel wrote of that meeting:
Somewhat interrupted this day in the meeting by a man and
woman that taught the doctrine of thedevil.such as . . having
spiritual wives . .. They came to our meeting. The woman
arose and began to preach and we requested her to stop and
22
she would not, and we cried against her spirit, for we knew
that it was an unclean spirit, and we cried against it that it was
of the devil, and it made considerable stir. The man that had
the same spirit tempted us, saying: "Cast the Devil out,"
crying amen to the words of the woman. After considerable
muttering and grumbling and shaking of her frame, she
stopped and we proceeded with our meeting.
This was the first time that Orson and Samuel mentioned
Cochranism in their journals. Note that Augusta Cobb, one of
the baptismal candidates, was in the meeting where Cochranites
were present. She later became a plural wife of Brigham Young
(The Utah Genealogical and Historical Magazine 2 [April
1920]: 54).
Orson and Samuel continued their walking and preaching
journey from Massachusetts, through New Hampshire, and into
Maine, staying a part of the time in polygamous homes. On
September 25 they were in the village of York, Maine, where
they again came in contact with the Cochranite woman who had
disrupted the Sacrament service in Boston on July 1. Samuel
explained concerning her:
a large congregation came together and Brother Orson preached
to them . .. We then were invited to go home with a young man
by the name of Ludgkins and stayed overnight with him. His
stepmother we had seen before. We had seen her in Boston, the
woman that came into our meeting and we had cried against her
spirit.
On September 28 Orson and Samuel were in Kennebunkport, Maine, another Cochranite stronghold. Orson wrote:
attended a Cochranite meeting, and they said, "if any one had a
message from God there was liberty to give it unto the people."
And I commenced by prayer, but thought I would not tell them
about the work then, but would get their confidence in the first
place.
Samuel added to the story on that same day:
we went to a meeting in the evening and the people were called
23
Cockrinites because the man that first preached their faith,
his name was Cockrin. They gave liberty for anyone to speak
. .. Brother Orson spoke to them and exhorted them to faithfulness to the Lord and to humility and to stand in the Councul
of the Lord, that they might know the voice of the Good
Shepherd, that they might when the voice came "behold the
Bridegroom Cometh" go out to meet him. And they said
"Amen." When meeting closed, we spake that we would like
to preach to the people . .. They would not let us.
On October 10 Samuel and Orson were still among the
Cochranites. Orson wrote:
Visited three families but without much hope of doing
anything to profit them because of the "Cochranites," a deluded sect of people, by whom many had been deceived, and
the people were afraid of the truth, and for this cause the way
of truth was evil spoken of. . . ut few came out to meeting.
Samuel's journal for October 10 contains this revealment:
a less number came together in the evening than before, but
we declared unto them that they must repent and go up to
Zion.
On the following day, October 11, they walked only three
miles to Ogunquit and found another Cochranite congregation,
in which they were allowed to preach. Orson's journal states:
preached to a congregation of Cochranites who gave liberty;
told them again to repent and go up to Zion, and we lifted our
cry in the Spirit, and I hope some of them will go; but they had
a wonderful lustful spirit, because they believe in a "Plurality
of wives" which they call spiritual wives, knowing them not
after the flesh but after the spirit, but by the appearance they
knew one another after the flesh. (italics added)
Samuel gave his opinion about the Cochranites. He recorded:
the people in these parts were under a delusion and such a
spirit of confusion had seized them that it appeared to be
impossible to teach them, to get them to hear and understand
24
by the right Spirit.
The astounding thing about Orson's preaching (for he nearly
always took the lead) was the fact that he preached the doctrine
of the gathering to the Cochranites, and urged them to gather
without weighing the terrible consequences of polygamy entering
the Church.
On October 15 Orson and Samuel were in the town of Newburyport, Maine. Orson wrote:
called on Mr. Goodrich and Stimpson; tried to persuade them
to go to Zion, and they seemed to have some little disposition
to go, but could not bring them to repentance before God.
Came up about two miles farther to Mr. [Timothy] Hams and
tarried all night; found him an enthusiastic man,-a Cochranite-Not much hopes of going to Zion or embracing.
On October 16 Orson and Samuel remained at Mr. Ham's.
Historian G. T. Ridlon, Sr., wrote that Ham was "among the
more notable who went out to plant Cochran's standard" (Ridlon,
Saco Valley Settlements, 279). The two ministers helped Ham
dig his potatoes and Samuel says, "Got them [members of
Ham's family] to wash some clothes." That evening Samuel and
Orson had a meeting with the Cochranites.
On October 17 Orson recorded:
Visited three families and talked a good deal; some hopes
of their going to Zion some time.
In commenting upon Orson's sermon, Samuel said:
Brother Orson preached to them . .. Spake upon the Covenant.
Declared unto them that they must repent, all of them and be
baptized and go to Zion. But they were hard and unbelieving
and we had not much hope of them.
But by the next evening, October 18, Samuel had more
hopes for some of the Cochranites, for he and Orson had moved
to the home of still another Cochranite, Captain Andrews.
Samuel was encouraged. Not only had Captain Andrews subscribed to the Church's periodical, The Evening and the Morning
25
Star, but there were hopes that some of the Cochranites would
"gather." Samuel declared:
visited some of the neighborhood and found some that we
thought would go to Zion.
On October 20 and 21 they were guests of a polygamous
Cochranite and his plural wife. Orson reported:
Tarried all night at Mr. McKinney's, who lived with what he
called a spiritual wife.
On October 22 they left Kennebunkport and traveled to a
neighboring Cochranite settlement. Since they were walking
from one Cochranite group to another, it appears that friendly
Cochranites were directing them in making new contacts. The
journals of both men verify that before preaching on October
24, near Hollis, Maine, they visited with Samuel Hill and a Mr.
Burrell [who were evidently Cochranites]. Some, who were
opposed to Cochranism, were suspicious of Orson and Samuel
because they were fraternizing with those polygamists who had
caused so much sorrow among the people of that area. On the
evening of October 24, after Orson had preached, a man questioned the two missionaries about their Cochranite connections:
One man arose and said the people would not be likely to receive it [the doctrines brought by Orson and Samuel] if it
were true because of Cochran's description. He then mentioned the names of two Cochranites, and said if we had any
fellowship for them he wished us to depart out of their coast.
I then told them that our message was from God, and it was
as much to Cochranites as Free Will Baptists, and that I
should rejoice as much to see a Cochranite redeemed from his
errors as a Free Will Baptist. But I told them I had no fellowship with error nor iniquity. They did not request us to
hold another meeting; but a man three miles from the place
was there, a Cochranite, and he invited us to go there; and we
gave out an appointment for the next evening.
Samuel told the same story in these words:
one man arose and said that there had been a deceiver through
that country and had deceived the people and the people were
26
afraid and ... ifwe had fellowship with that people that had been
deceived (Kockranites) he should desire us to depart out of their
coast, that the people would not desire to hear us any more. We
told him our mission was unto all people and we did not believe
in the doctrine of the Kockranites . .. Hill [one of the two men
they had been visiting] was some believing, but rather stupid
. . yet we had hopes that he and his family would go to Zion.
On October 25 Orson and Samuel were in the town of
Limon, Maine, guests of Simeon Weymouth, a Cochranite.
They helped Weymouth husk corn that day and the next, and he
allowed them to preach evenings in his home. On the twentyseventh, Orson and Samuel again visited Timothy Ham, a
Cochranite, and the Dennett family, whose daughter was very
ill. On the twenty-eighth the missionaries preached twice.
Orson wrote:
Samuel preached in the spirit; people paid good attention, and
some, I think will go to Zion.
By October 30 Orson and Samuel were guests at the George
Dennett home, and were helping him dig potatoes by day and
having meetings "at the School House" at night. They had a
good attendance. On November I they returned to visit their
Cochranite friend, Simeon Weymouth, and again spent the
night. On November 2 they returned to Dennett' sand preached
the funeral sermon of the Dennett girl, whom they had visited
earlier. This show of concern by Orson and Samuel, as well as
their having helped with the harvest, and staying in their homes,
caused the Cochranites to show so much interest in the Restored
Gospel that the missionaries had a prayer meeting with members
of the polygamous sect.
On Sunday, November 4, the two men attended a Methodist
meeting, but were not persistent in making contact with the
Methodists, and were soon back with the more obliging Cochranites. Orson revealed:
Went to Methodist meeting in the forenoon, hoping to
give out an appointment for evening, but the Minister gave
out an appointment before me, and we arose disappointed,
but I spoke to them about 15 minutes, and bore a strong
27
testimony upon the "gathering." Held a meeting in the evening at Mr. Dennit' s; cried against one unclean spirit, and had
a very good time and meeting.
Samuel confirmed:
Went to a meeting expecting to give out an appointment
for the evening, but the preacher gave out one for himself.
We returned to Dennet's and Timothy Ham and others that
were in the doctrine that was called Cochranites and some of
them desired us to come into their quarter and preach. Ham
began to pray as he called it and went into a wonderful spirit
of distraction and confusion, yea, it was an evil spirit and we
bore testimony against his spirit. Stayed overnight at Dennet's.
Held a meeting in the evening.
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Post by BrentKoivopolo888 on Nov 8, 2021 16:02:43 GMT -6
The missionaries spent November 6 at Simeon Weymouth's,
and then returned to Dennett' s. On the eighth they traveled to
Weymouth's, where they baptized Simeon Weymouth and his
wife Esther, Sally Taylor, and Lovey Dennett. Under the date
of November 9 Orson's journal states:
Went up three miles to S. [Simeon] Waymouth's and baptized
him [George Dennett], and in the evening had prayer, and a
very good time; and the Lord was with us; and Satan also
came in-a crazy sort of a female; we cried against her, and
after a short time got her still. Tarried [stayed that night] at
the same place.
Upon reading Orson's description of the woman who disrupted the meeting, one is left to wonder if she were a plural
wife; and if so, was her mental derangement a result of the
baptism of one of the Cochranite men? Elders Hyde and Smith
never addressed the problems of the polygamous wives and
children in their journals. Their fate has been a well-kept secret
for over 160 years.
Now the mysterious puzzle begins to fit together. The
shelves of many libraries still hold heart-wrenching stories,
such as the following example:
28
We know of a sea captain who lived on the west side of the
Saco [River]. He had married a beautiful daughterof respectable
parentage, and to them two pretty boys had been given. Before
Jacob Cochran appeared in that community peace and contentment reigned in that home-circle. But the father, a man of
speculative and unstable mind, was swept from his moorings by
the sophistry of this imposter and spent the time that should have
been devoted to the interests of his family with the followers of
the "New Apostle to the Gentiles," as some called him. He had
a "spiritual wife" assigned to him, said farewell to Hannah [his
legal wife], tore her children from her bosom, and left for the
westward, where a community of primitive Mormons had
congregated. When these sons had grown to manhood they
retained a faint recollection of a mother, and refused to call one
by that dear name who had taken her rightful place. They
instituted a searching inquiry for their mother's family, came
east and visited the old homestead, but, alas! too late to see her
who had found a premature grave in consequence of the great
sorrow that had fallen upon her heart. (Ridlon, Saco Valley
Settlements, 280)
On November 12 Orson and Samuel were guests at the home
of John Dennett. This may have been the notorious John
Dennett previously mentioned-the leader of the Cochranites,
who took Jacob Cochran's place at the head of that sect when
Cochran fled.
On the thirteenth Orson and Samuel preached and stayed all
night with a neighbor. Orson summed up his thoughts with these
words:
I think some of them will go to Zion.
The above selections from the journals of Orson and Samuel
are sufficient to show that the Church's missionaries labored
extensively among the Cochranites. A vast amount of information is available in libraries in many states, including the LDS
Church and RLDS Church archives, which shows beyond a
shadow of a doubt that polygamy entered the Church through
the Cochranite religion!
There were other polygamous societies in America and
England during the Kirtland-Nauvoo period, and they too con-
29
tributed toward polygamy entering the Church. But Cochranism was the polygamists' primary mainspring into the Church.
However, many who joined the Church in Cochranite areas were
not polygamists, but stalwart Christians with excellent morals.
Among those faithful ones were two young women, Mary
Bailey and Agnes Coolbrith, who were baptized as a result of
Orson and Samuel's preaching. Samuel Smith, the Prophet's
brother, married Mary Bailey, and Don Carlos Smith, another
brother, married Agnes Coolbrith. Also from the midst of the
Cochranites came Arthur Milliken, who married Lucy Smith,
Joseph's youngest sister. Neither Mary nor Agnes embraced
polygamy, and Arthur Milliken was a faithful member of the
Church during the presidencies of Joseph the Martyr and his
son, Joseph III. Arthur and Lucy bitterly opposed polygamy.
Orson Hyde and Samuel Smith were not the only missionaries who journeyed through the Cochranite areas. Other Church
ministers traveled and preached throughout the region with
great success during the Kirtland and Nauvoo eras. But Saco,
Maine, a Cochranite stronghold, was one of the most fruitful
fields for missionary work-so much so that a conference was
held in Saco on June 13, 1834 (The Evening and the Morning
Star 2 [August 1834]: 181; RLDS History of the Church 1 :521).
The following year, "On August 21, 1835, nine of the Twelve
[apostles] met in conference at Saco, Maine" (Messenger and
Advocate 2 [October 1835]: 204-207; RLDS History of the
Church 1:583). With nine of the twelve apostles making their
appearance in Saco, there is no doubt that each one of them
became well acquainted with the doctrines of Cochranism, for
at that time it was a popular secular and religious news topic.
Those evil dogmas must have made a deep impression on the
apostles, for of the twelve who were in the apostolic quorum at
the time of Joseph's death, at least eleven became polygamists!
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