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Joseph Smith Fought Polygamy
Volume 1
How Men Nearest
the Prophet Attached Polygamy to His Name
in Order to Justify Their Own Polygamous Crimes
By Richard and
Pamela Price |
"What a thing it is
for a man to be accused of committing adultery, and having seven
wives,
when I can only find one"—Joseph Smith (LDS
History of the Church 6:411).
[ Joseph
Smith Fought Polygamy Index ]
Chapter 2
Other Accounts of Cochranism
In 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 following 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.... [A]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[s] 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 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
sexual 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 disciples 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, 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 Kennebunk from 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 Cochranism. 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 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 Mormons—came
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 institution. 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 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 denomination
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.
[ Joseph
Smith Fought Polygamy Index ]
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