DIALOGUE: a Journal of Mormon Thought

A J O U R N A L O F dialogue:MORMON THOUGHT "I NEVER KNEW A TIME WHEN I DID NOT KNOW JOSEPH SMITH": A SON'S RECORD OF THE LIFE AND TESTIMONY OF SIDNEY RIGDON Edited by Karl Keller From time to time we plan to publish in DIALOGUE original documents or little-known writings that speak with a personal voice from the Mormon cul- tural heritage and historical experience. Karl Keller, who has edited the fol- lowing manuscript lecture by Sidney Rigdon's son, is a frequent contributor to DIALOGUE and a member of the Board of Editors; he has recently taken a position as Assistant Professor of English at San Diego State College, has just published an article on Emerson in AMERICAN LITERATURE, and has a book on Emerson and an anthology of Mormon literature in preparation. Not very long after the death of Sidney Rigdon, the influential preacher and compatriate to Joseph Smith in the first years of the Church, his son, J o h n Wickliffe Rigdon, wrote an apology for his father. He delivered it at Alfred University and other colleges and communities in the Central New Y o r k area around the turn of t h e century, in an attempt to revive interest in his almost entirely for- gotten famous family and in an attempt to clear his father's name once and for all of criticisms connected with the founding of Mormonism. The son, who moved in his last years to New York City after losing all his holdings in the oil refinery business and meeting with only small success as a lawyer, wrote the lecture obviously out of pride for his father. But h e appears to have written it also as a way 16/DIALOGUE: A Journal of Mormon Thought of explaining his father to himself. His main emphasis in the lecture, as the reader will detect, is the great fame and fortune that Sidney Rigdon might have achieved had he been able to adapt his abilities and his personality fully to any one philosophy — Baptist, Camp- bellite, or Mormon. He sees his father as a tragic figure and is perhaps trying to account for the family's decline through an exploration of that tragedy. Yet the son's main point is that his father did much for the Church, and, though he was rejected by it and became bitter, he kept his faith — a n d that, to the son, transcends the tragedy. As an "outsider" he is obsessed with that transcendence. The son is no great writer (it is difficult to see how he, with all his redundancy and verbiage and, to his New York listeners, minute detail, could have kept an audience's attention), yet the affection with which he remembers people and incidents and the effort at dramatizing events make his lecture worth reading. "I was there, I saw the makings of things, I watched a great man rise and fall," he seems to be saying. He senses well that through his father he has played a small and possibly significant role in history. He does not have much verve of language, yet his pride in his father's heroism and his efforts to understand his father's tragedy keep his narrative alive. According to the few remaining relatives of the Rigdon family in the area of Friendship, New York, where Rigdon went with his family after the death of Joseph Smith, all of the other personal records written by Sidney Rigdon and his family have been destroyed. (A granddaughter and the only remaining descendant of Sidney Rigdon — a woman now residing in Florida and wishing to remain anonymous — r e p o r t s that after returning to New York Rig- don wrote "novels and other books," but, she says, these have all been destroyed by the family.) And so these lecture notes of John Wickliffe Rigdon become the most intimate report of Rigdon extant. Yet the lecture has, as far as I can find, never been published or known widely outside of the quiet little town where he lived his last years and where he died in 1876. Also in the late 1890's after he had rejoined the Church, the son took the time to write out these lecture notes in a longer form. He called his manuscript the "Life Story of Sidney Rigdon." That work was never published and is now in the Church Historian's Office in Salt Lake City. Although permission has never been granted anyone to publish or to quote extensively from that version,* I have gained permission from President Joseph Fielding Smith to collate the text of the manuscript printed here with the one in the Historian's Office. They are very similar in form and approach, though the Salt Lake RIGDON: The Testimony of Sidney Rigdon/17 manuscript has more detail and relates several additional events in the life of Sidney Rigdon. In September, 1900, John W. Rigdon visited the First Presidency of the Church and offered to sell the "Life Story" of his father to the Church. It was purchased at that time but was never published, though I think the son assumed that the Church would print and distribute it. The style is the same as the manuscript printed here, but it is considerably less dramatic and more redundant, without be- ing much more explicit. In expanding his narrative for the version that he gave the First Presidency, he has in some instances drawn at length upon sources already in print (for instance, some of Sidney Rigdon's sermons from Joseph Smith's History and from the Times and Seasons are included complete). In the "Life Story" the son makes himself out to be much more favorable toward the Church than he does in this lecture. He makes no mention of the Spaulding Theory and does not call into question the authority of the Reorganized Church, as he does in the version printed here. And he makes his purpose more explicit; it is, he says, to correct "some of the erroneous beliefs that have heretofore been entertained of the character and purposes of Sidney Rigdon." The version printed here is altogether much more succinct and readable, however, than the "Life Story." I have referred in my footnotes to significant differences between the two manuscripts. As long as John W. Rigdon's other "Life" remains under the protective custody of the Church Historian, the version printed here remains the only available primary source of the final testimony of Sidney Rigdon. In editing the manuscript, I have regularized the spelling, punc- tuation, and grammar, and have made sentences and paragraphs out of the writer's sometimes incoherent notes, in order to facilitate reading. I have also added connecting words and articles where they are needed, but have noted all otherwise significant changes with brackets or in footnotes wherever there is likely to be controversy over the writer's intent. Yet I have left the manuscript intact so that the reader might sense the style for himself. The lecture was written out in longhand in a rambling style that made informal delivery easy and additional commentary possible. The manuscript has yellowed slightly with time but is kept for anyone to see by a distant cousin of the author (again a relative who asked to remain anonymous) at her farm home near Cuba Lake where the Rigdon family once lived for a short time. I am indebted to Mrs. Sam Hess of Friendship, New York, for obtaining the manuscript for me to edit for publication in Dialogue. 18/DIALOGUE: A Journal of Mormon Thought In July, 1965, the town of Friendship, near where I lived at the time, held a Sesqui-Centennial commemoration and celebrated Sid- ney Rigdon as one of the town's most famous sons, even though few in the area had ever heard of the man and his influence on early Mor- monism. Mrs. Hess, a Roman Catholic, was largely responsible for the revival of interest in Rigdon at the time. The site of the Rigdon- Robinson farm on Jackson Hill, the later Rigdon house on Main Street in Friendship, and the Rigdon family graves outside of town were made points of interest, largely through the influence of Mrs. Hess. It was during this commemoration that I first became ac- quainted with the Rigdon history in the area and became aware of the existence of this manuscript. During this celebration, a commemorative service was conducted by President H. Lester Petersen of the Cumorah Mission and Presi- dent H. H. Christensen of the Susquehanna District of the Church at the local Baptist church, a building that Rigdon was forbidden to enter all the days of his life in Friendship, New York. That event was symbolic; for Sidney Rigdon, if only in a small way, came thus into some of the fame that he so passionately desired. With the publication of this manuscript by his son, he perhaps comes into a little more. * B. H. Roberts included two paragraphs from the last pages of the Salt Lake manuscript in a footnote in his Comprehensive History of the Church (I, 234-5) and again in a footnote in his edition of Joseph Smith's History of the Church (I, 122-3). Francis W. Kirk- ham, in A New Witness for Christ in America (I, 327-9), quoted the same section from the manuscript, and Daryl Chase made use of the son's facts and point of view in his unpublished thesis, "Sidney Rigdon, Early Mormon" (University of Chicago, 1931).

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