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{{título do recurso|Joseph Smith was commanded by the Lord to go to Salem, Massachusetts to hunt for treasure in the cellar of a house}} | {{título do recurso|Joseph Smith was commanded by the Lord to go to Salem, Massachusetts to hunt for treasure in the cellar of a house}} | ||
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The trip was apparently made on their own initiative, and was not commanded by the Lord. Joseph did not "prophesy" that they would find money in Salem, but instead made the trip because he became convinced that the story that the treasure existed might true. Upon failing to locate the money, they spent their time preaching to the people in Salem.
On July 25, 1836, Joseph, Hyrum, Sidney Rigdon and Oliver Cowdery began a journey from Kirtland to the East Coast for the purpose of seeking a means to relieve some of the outstanding debt that the Church had incurred. The men visited New York City in order to consult with their creditors regarding their debt.[1] Four days later, upon completing their business in New York, they then continued on to Salem, Massachusetts.
The trip to Salem is the subject of the revelation contained in D&C 111. The introduction states:
At this time the leaders of the Church were heavily in debt due to their labors in the ministry. Hearing that a large amount of money would be available to them in Salem, the Prophet, Sidney Rigdon, Hyrum Smith, and Oliver Cowdery traveled there from Kirtland, Ohio, to investigate this claim, along with preaching the gospel. The brethren transacted several items of church business and did some preaching. When it became apparent that no money was to be forthcoming, they returned to Kirtland.
This was a period in which great financial difficulties were being experienced by the Church in Kirtland—hence the motivation to search after the alleged treasure.
I, the Lord your God, am not displeased with your coming this journey, notwithstanding your follies. (D&C 111:1) (emphasis added)
B.H. Roberts provides additional information regarding the reason for the trip.
While the Prophet gives a somewhat circumstantial account of this journey to Salem and his return to Kirtland in September, he nowhere assigns an adequate cause for himself and company making it—the object of it is not stated. Ebenezer Robinson, for many years a faithful and prominent elder in the church, and at Nauvoo associated with Don Carlos Smith—brother of the Prophet—in editing and publishing the Times and Seasons, states that the journey to Salem arose from these circumstances. There came to Kirtland a brother by the name of Burgess who stated that he had knowledge of a large amount of money secreted in the cellar of a certain house in Salem, Massachusetts, which had belonged to a widow (then deceased), and thought he was the only person who had knowledge of it, or of the location of the house. The brethren accepting the representations of Burgess as true made the journey to Salem to secure, if possible, the treasure. Burgess, according to Robinson, met the brethren in Salem, but claimed that time had wrought such changes in the town that he could not for a certainty point out the house "and soon left."[2]
The trip to Salem was apparently "a venture of their own design, not one of divine direction."[3] Two weeks after receiving the revelation recorded in D&C 111, Joseph wrote the following letter to his wife Emma from Salem.
The letter indicates that Joseph had not yet given up hope of locating the actual physical treasure for which they had originally come. The four men spent their time in Salem preaching and sightseeing.
The Lord indicates, however, that there is some benefit to be derived from their presence there. The "treasure" referred to has to do with planting seeds for the future preaching of the Gospel:
Richard Lloyd Anderson notes that in D&C 111, "the definition of riches came
in doublets, a scriptural pattern of restating one idea in two aspects."Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link GL direct link
Caution: this article was published before Mark Hofmann's forgeries were discovered. It may treat fraudulent documents as genuine. Click for list of known forged documents.
Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman The following parallels are noted:
Phrase #1 | Phrase #2 |
---|---|
I have much treasure in this city for you, for the benefit of Zion (verse 2, part a) | and many people in this city, whom I will gather out in due time for the benefit of Zion (verse 2, part b) |
Concern not yourselves about your debts, for I will give you power to pay them. (verse 5) | Concern not yourselves about Zion, for I will deal mercifully with her. (verse 6) |
I have much treasure in this city for you, for the benefit of Zion, and many people in this city, whom I will gather out in due time for the benefit of Zion, through your instrumentality. (verse 2) | And it shall come to pass in due time that I will give this city into your hands, that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours. (verse 4) |
Anderson suggests that "such similar phrasing suggests that paying debts and the welfare of Zion were but different forms of the same hope." The "gold and silver" mentioned in Verse 4 is equated with the "treasure" of "many people" in Verse 2, which suggests that "the gathering of the converts is at the same time a gathering of their resources."
It became evident to the leaders of the Church that the "treasure" referred to by the Lord was the conversion of people in Salem to the Gospel. In 1841, five years after the revelation was given, Erastus Snow and Benjamin Winchester were called to serve a mission in Salem. Cannon notes that the elders were sent explicitly for the purpose of fulfilling the revelation:
These conversions were sufficiently noticed to have been commented on by two of Salem's newspapers, the Salem Gazette on Dec. 7, 1841, and The Salem Register on June 2, 1842.
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