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Early Mormonism and the Magic World View
In this ground-breaking book, D. Michael Quinn masterfully reconstructs an earlier age, finding ample evidence for folk magic in nineteenth-century New England, as he does in Mormon founder Joseph Smith’s upbringing. Quinn discovers that Smith’s world was inhabited by supernatural creatures whose existence could be both symbolic and real. He explains that the Smith family’s treasure digging was not unusual for the times and is vital to understanding how early Mormons interpreted developments in their history in ways that differ from modern perceptions. Quinn’s impressive research provides a much-needed background for the environment that produced Mormonism.
This thoroughly researched examination into occult traditions surrounding Smith, his family, and other founding Mormons cannot be understated. Among the practices no longer a part of Mormonism are the use of divining rods for revelation, astrology to determine the best times to conceive children and plant crops, the study of skull contours to understand personality traits, magic formula utilized to discover lost property, and the wearing of protective talismans. Ninety-four photographs and illustrations accompany the text.
This thoroughly researched examination into occult traditions surrounding Smith, his family, and other founding Mormons cannot be understated. Among the practices no longer a part of Mormonism are the use of divining rods for revelation, astrology to determine the best times to conceive children and plant crops, the study of skull contours to understand personality traits, magic formula utilized to discover lost property, and the wearing of protective talismans. Ninety-four photographs and illustrations accompany the text.
646 pages, Paperback
First published September 1, 1987
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January 1, 2016Every so often some LDS relatives take me to the free lectures by LDS intellectuals out at the Claremont Colleges, and every single time, not only do I hear interesting stuff, but the long drive home is livened by discussion. My reading of this excellent book was inspired by one of these discussions.
Quinn's scholarship is superlative. The notes are as interesting as the text. What I hailed with relief was the context, which American scholars frequently overlook in their isolationism, as if history began with the Puritans. Not only does that conveniently overlook the First Nations here in North America, but it also cuts out a thousand years of European history which shaped so many of those who crossed the Atlantic.
If one reads the leading intellectuals of the 1500s, one discovers that in spite of the Reformation, all the leading scholars of the time knew one another to a greater or lesser degree, communicating back and forth in Latin. And one of the many things they communicated about was the formation of what we would call a Unified Field Theory, which would cover all human knowledge, including theology . . . and also magic. Thus, Philip Melancthon, Martin Luther's successor, was also busy with astrological and alchemical studies. After all, the sciences included all things seen and unseen.
Quinn presents the rural intellectual life of Smith, his family, and his neighbors in upper New York before 1830 within this context. Don't read it if you're looking for a "Mormons are baaaaaad!" polemic; Quinn is sympathetic to his subjects, though he doesn't let that interfere with his scholarship. This is an immensely readable book for anyone who would like to understand Joseph Smith's background and the paradigm in which he was raised.
Quinn's scholarship is superlative. The notes are as interesting as the text. What I hailed with relief was the context, which American scholars frequently overlook in their isolationism, as if history began with the Puritans. Not only does that conveniently overlook the First Nations here in North America, but it also cuts out a thousand years of European history which shaped so many of those who crossed the Atlantic.
If one reads the leading intellectuals of the 1500s, one discovers that in spite of the Reformation, all the leading scholars of the time knew one another to a greater or lesser degree, communicating back and forth in Latin. And one of the many things they communicated about was the formation of what we would call a Unified Field Theory, which would cover all human knowledge, including theology . . . and also magic. Thus, Philip Melancthon, Martin Luther's successor, was also busy with astrological and alchemical studies. After all, the sciences included all things seen and unseen.
Quinn presents the rural intellectual life of Smith, his family, and his neighbors in upper New York before 1830 within this context. Don't read it if you're looking for a "Mormons are baaaaaad!" polemic; Quinn is sympathetic to his subjects, though he doesn't let that interfere with his scholarship. This is an immensely readable book for anyone who would like to understand Joseph Smith's background and the paradigm in which he was raised.
October 26, 2025
"While active in the treasure-quest, the Smith's possessed traditional implements of folk magic and the occult...it's irrational to claim that the Smiths did not actually use those objects they possessed, which were so important to their acknowledged interest in buried treasure. Joseph Smith, his family, and other early Mormons saw themselves as simply drawing upon a larger frame of reference in their religious quest." pg 322-3
This was an exhaustive research & narrative explaining the early LDS church. This narrative was neither disparaging nor pro-LDS; this was a fact & heavily-cited work. The premise of the narrative argues that Joseph Smith, his family, & the origins of the LDS church were a reflection of early America, working knowledge of occult practices & the resurgence of religious spirituality in America's Second Awakening (1790s through the 1860s...roughly).
D. Michael Quinn gave lots of arguments: etymological explanations, countless references of occult literature and concepts, origins of LDS theology from occult practices, workings dueong the equinox, the Salamander & reptile story, and 94 templates of occult sigils, parchment, & other pictures all explaining the early occult origins of the early LDS Church.
This book was a heavy reference source. Out of a total 646 printed pages, 39 were the introduction, 326 were narrative text, and 319 pages of notes & index. Overall I felt I learned quite a bit; some of the information I remember reading years ago in The Angel and the Sorcerer: The Remarkable Story of the Occult Origins of Mormonism and the Rise of Mormons in American Politics. I would highly recommend this to anyone interested in early American religions history and LDS studies. Thanks!
This was an exhaustive research & narrative explaining the early LDS church. This narrative was neither disparaging nor pro-LDS; this was a fact & heavily-cited work. The premise of the narrative argues that Joseph Smith, his family, & the origins of the LDS church were a reflection of early America, working knowledge of occult practices & the resurgence of religious spirituality in America's Second Awakening (1790s through the 1860s...roughly).
The "magic milieu" of the Smith family included seer stones, astrology, a talisman, a dagger for drawing magic circles of treasure-digging and spirit invocation, as we as magic parchment for purification, protection, and conjuring a spirit. It is one thing to demonstrate that such beliefs and artifacts were consistent with early America's environment. It requires a different kind of analysis to determine to what extent such magic beliefs and possessions were consistent with what Jospeh Jr. amd his family described as their most important experiences. pg 134-5The author further expounded thr occult connection to the first vision, thr development of the Book of Mormon, the Mormon scriptures, the magic world view, and rural New York. Hermetic texts and ideas were part of the occult revival occurring in Europe and the United States from the 1790s to 1820s, as astrology alchemy, the Cabala, and ritual magic. Joseph Smith lived in the midst this occult resurgence which manifested itself in published works and oral history, among common people and privileged classes, among mainstream clergymen and sectarian leaders, among Mormons and non-Mormons (pg 187).
D. Michael Quinn gave lots of arguments: etymological explanations, countless references of occult literature and concepts, origins of LDS theology from occult practices, workings dueong the equinox, the Salamander & reptile story, and 94 templates of occult sigils, parchment, & other pictures all explaining the early occult origins of the early LDS Church.
This book was a heavy reference source. Out of a total 646 printed pages, 39 were the introduction, 326 were narrative text, and 319 pages of notes & index. Overall I felt I learned quite a bit; some of the information I remember reading years ago in The Angel and the Sorcerer: The Remarkable Story of the Occult Origins of Mormonism and the Rise of Mormons in American Politics. I would highly recommend this to anyone interested in early American religions history and LDS studies. Thanks!
May 26, 2022
Thorough, probably 200 pages too long but he certainly makes the point clearly.
Mormonism exploded in a very specific context that allowed for it to do so.
We might think visions of angels called Maroni, euphoric repentance experiences and the use of seer stones, astrology and divining rods are off the wall- but this was very much the context of Joseph smith.
His family were avid occult practitioners, as were the people around them. Little wonder Joseph smith jr. adopted his father’s worldview and thus spawned a cult that anachronistically looks ridiculous but is potent in its longevity.
It also firmly roots Mormonism within American culture. Mormonism is, I was surprised to find, immensely ‘American’ in outlook and culture- even today.
In a world of radical individualism and self exploration, a cult that asserts itself as ‘the new Jerusalem’ in a ‘new exodus’ is again, not beyond imagining; but rather living their own form of the libertarian American dream.
What’s disturbing however is how clearly the rise of Mormonism is linked to occult practices. The fact these were commonplace only lends further credence to the fact that Joseph smith is a charlatan. Whilst his visions may have happened in his own mind, his own pagan practices and occult activities are too evident in his doctrine and ministry.
Very sad and obviously false from the outside. Yet, tragically, that’s the power of cults.
Mormonism exploded in a very specific context that allowed for it to do so.
We might think visions of angels called Maroni, euphoric repentance experiences and the use of seer stones, astrology and divining rods are off the wall- but this was very much the context of Joseph smith.
His family were avid occult practitioners, as were the people around them. Little wonder Joseph smith jr. adopted his father’s worldview and thus spawned a cult that anachronistically looks ridiculous but is potent in its longevity.
It also firmly roots Mormonism within American culture. Mormonism is, I was surprised to find, immensely ‘American’ in outlook and culture- even today.
In a world of radical individualism and self exploration, a cult that asserts itself as ‘the new Jerusalem’ in a ‘new exodus’ is again, not beyond imagining; but rather living their own form of the libertarian American dream.
What’s disturbing however is how clearly the rise of Mormonism is linked to occult practices. The fact these were commonplace only lends further credence to the fact that Joseph smith is a charlatan. Whilst his visions may have happened in his own mind, his own pagan practices and occult activities are too evident in his doctrine and ministry.
Very sad and obviously false from the outside. Yet, tragically, that’s the power of cults.
March 13, 2016
D. Michael Quinn rescues Mormonism's historical origins from his polemical critics with a tale of the magical worldview prevalent in an earlier America which is both trailblazing, and incredibly rich. Nobody rivals DMQ when it comes to meticulous inclusion of sources (his notes number 300 pages). This groundbreaking work provides a foundation capturing the environment in which Mormonism grew--Mormonism's fantastic history has never made more sense from a rational, or even naturalist perspective until reading this.
This book is part history of folk-magic and folk-religion as well as DMQ's response to his often unfair opponents from FARMS. I have deep respect for the intellectual honesty, and candid admission of biases with which DMQ begins this fascinating endeavor. He confesses his vantage point from the beginning: "Because I hope to explore sympathetically a world view different in some respects from my own and in many ways alien to twentieth-century assumptions about the nature of reality, I feel it necessary to state my biases at the outset. I believe in Gods, angels, spirits, and devils, and that they have communicated with humankind. In Mormon terms, I have a personal 'testimony' of Jesus as my Savior, of Joseph Smith, Jr., as a prophet, of the Book of Mormon as the word of God, and of the LDS church as a divinely established organization through which men and women can obtain essential priesthood ordinances of eternal consequence. I also believe that no historical documents presently available, or locked away, or still unknown will alter these truths. I believe that persons of faith have no reason to avoid historical inquiry into their religion or to discourage others from such investigations." This serves as his plea to his Mormon kindred who may be shocked by the historical evidences or find his conclusions disagreeable. He reminds them, 'I am still one of you.'
Each chapter adds layer after layer of all the ways in which Early Mormonism's 'first family' and founding leaders embraced a magic worldview, one that was far more common to 18th and 19th century American's than many of us believed existed: visions, charms, talismens, amulets, seer stones, astrology, divining rods, palmistry, phrenology, witches, wizards, fortune tellers, demons, angels, alchemy, magic rituals, and all manner of occultisms. These Americans saw no contradiction between their understandings of Christianity and magic. They overlapped, one informing and reinforcing the other.
DMQ presents arguments and evidences that should be welcomed by Mormon critics and will be distressing to most faithful Mormons. DMQ hopes that Mormons will better know their history, and be enriched by its roots which are found in the ancient occult. For these early Latter-day Saints, the Bible was the guide to life on Sundays while the almanac--the source for astrology readings--was their counselor for all other days. It is hard for a 21st century mind to comprehend how 19th century persons could so readily accept the many supernatural events surrounding Mormonism's founding. Joseph Smith's claims to buried treasures, spiritual visitations, and prophecies were far from rare or unique. It was a time when witches, fortune tellers, and diviners abounded. Many of Mormonisms first converts came from folk-magic and folk-religion traditions, the unchurched (but still educated) peoples of America. Less than a quarter of Americans in the 1780's were affiliated with any church, most informed by more ancient folk-religions.
Joseph Smith's exceptional story, and the religious movement he founded is not diminished by the many regular claims to magical occurrences from his contemporary magic doers and believers. DMQ reconstructs an environment that better enables non-Mormon observers to see how Mormonism is anchored in something resembling reality; however, DMQ ultimately doesn't give us anything that resembles a conclusive answer regarding the historical claims of Mormonism as "the one true church" or that it is "the Gospel restored."
Belivers and skeptics will believe what they want to believe, but they must, if they want to hold a rigorously tested perspective, come through the works of DMQ. He is a juggernaut of originality, always earnest, empathetic to the experiences which differ from his own. He is an unconventional believer, but few know more about Mormon history than he. Believers and skeptics will disagree with his conclusions for vastly different reasons--and that may be a good sign of solid scholarship.
He is the cultural historian Mormonism needs while Daniel Peterson is the historian Mormonism deserves. I look forward to reading his works on the Mormon hierarchy and origins of power.
This book is part history of folk-magic and folk-religion as well as DMQ's response to his often unfair opponents from FARMS. I have deep respect for the intellectual honesty, and candid admission of biases with which DMQ begins this fascinating endeavor. He confesses his vantage point from the beginning: "Because I hope to explore sympathetically a world view different in some respects from my own and in many ways alien to twentieth-century assumptions about the nature of reality, I feel it necessary to state my biases at the outset. I believe in Gods, angels, spirits, and devils, and that they have communicated with humankind. In Mormon terms, I have a personal 'testimony' of Jesus as my Savior, of Joseph Smith, Jr., as a prophet, of the Book of Mormon as the word of God, and of the LDS church as a divinely established organization through which men and women can obtain essential priesthood ordinances of eternal consequence. I also believe that no historical documents presently available, or locked away, or still unknown will alter these truths. I believe that persons of faith have no reason to avoid historical inquiry into their religion or to discourage others from such investigations." This serves as his plea to his Mormon kindred who may be shocked by the historical evidences or find his conclusions disagreeable. He reminds them, 'I am still one of you.'
Each chapter adds layer after layer of all the ways in which Early Mormonism's 'first family' and founding leaders embraced a magic worldview, one that was far more common to 18th and 19th century American's than many of us believed existed: visions, charms, talismens, amulets, seer stones, astrology, divining rods, palmistry, phrenology, witches, wizards, fortune tellers, demons, angels, alchemy, magic rituals, and all manner of occultisms. These Americans saw no contradiction between their understandings of Christianity and magic. They overlapped, one informing and reinforcing the other.
DMQ presents arguments and evidences that should be welcomed by Mormon critics and will be distressing to most faithful Mormons. DMQ hopes that Mormons will better know their history, and be enriched by its roots which are found in the ancient occult. For these early Latter-day Saints, the Bible was the guide to life on Sundays while the almanac--the source for astrology readings--was their counselor for all other days. It is hard for a 21st century mind to comprehend how 19th century persons could so readily accept the many supernatural events surrounding Mormonism's founding. Joseph Smith's claims to buried treasures, spiritual visitations, and prophecies were far from rare or unique. It was a time when witches, fortune tellers, and diviners abounded. Many of Mormonisms first converts came from folk-magic and folk-religion traditions, the unchurched (but still educated) peoples of America. Less than a quarter of Americans in the 1780's were affiliated with any church, most informed by more ancient folk-religions.
Joseph Smith's exceptional story, and the religious movement he founded is not diminished by the many regular claims to magical occurrences from his contemporary magic doers and believers. DMQ reconstructs an environment that better enables non-Mormon observers to see how Mormonism is anchored in something resembling reality; however, DMQ ultimately doesn't give us anything that resembles a conclusive answer regarding the historical claims of Mormonism as "the one true church" or that it is "the Gospel restored."
Belivers and skeptics will believe what they want to believe, but they must, if they want to hold a rigorously tested perspective, come through the works of DMQ. He is a juggernaut of originality, always earnest, empathetic to the experiences which differ from his own. He is an unconventional believer, but few know more about Mormon history than he. Believers and skeptics will disagree with his conclusions for vastly different reasons--and that may be a good sign of solid scholarship.
He is the cultural historian Mormonism needs while Daniel Peterson is the historian Mormonism deserves. I look forward to reading his works on the Mormon hierarchy and origins of power.
May 2, 2012
This book was not an easy read, but it was well worth it. It's painstakingly annotated and researched and extremely enlightening. I can see why many church apologists hate this book: It sheds A LOT of new light on LDS church history as it pertains to the 19th century magic world view... a lot of which makes early happenings a sticky course to traverse.
To be fair, however, Michael Quinn approaches the topic with honesty, open-mindedness, and in a way that treats the church respectfully. NOTHING IN HERE TRIES TO CONVINCE YOU THAT THE CHURCH IS FALSE OR TRUE; it just tells you how things were in the day and makes an extremely convincing case that Joseph Smith, the BoM witnesses, Brigham Young, Smith's family, etc. were heavily engrossed in the magical arts.
One part of this book that I absolutely loved is how Michael Quinn addressed the polemics and apologists arguments against him and his research, pointing out areas where they were wrong or ignored VERY IMPORTANT evidence because it did not support their views.
Loved this book.
To be fair, however, Michael Quinn approaches the topic with honesty, open-mindedness, and in a way that treats the church respectfully. NOTHING IN HERE TRIES TO CONVINCE YOU THAT THE CHURCH IS FALSE OR TRUE; it just tells you how things were in the day and makes an extremely convincing case that Joseph Smith, the BoM witnesses, Brigham Young, Smith's family, etc. were heavily engrossed in the magical arts.
One part of this book that I absolutely loved is how Michael Quinn addressed the polemics and apologists arguments against him and his research, pointing out areas where they were wrong or ignored VERY IMPORTANT evidence because it did not support their views.
Loved this book.
September 24, 2025
BOOK REVIEW - Early Mormonism and the Magic World View by D. Michael Quinn (1988)
Early Mormonism and the Magic World View is A landmark work in modern Mormon studies. It was the first of Mike Quinn’s book I read. It broke new ground by systematically exploring the role of folk magic, treasure-seeking, divination, and esoteric traditions in the religious environment that shaped Joseph Smith and early Mormonism. Where earlier church histories had either ignored or minimized these influences, Quinn painstakingly assembled primary sources—court records, diaries, newspapers, and material culture evidence—to argue that Joseph Smith and his family were deeply immersed in the magic world view of early 19th-century America.
Quinn outlines how the Smith family’s practices—such as the use of seer stones, divining rods, and the pursuit of buried treasure—fit into a broader cultural context. These were not fringe or aberrant activities but part of a widespread popular religiosity that blurred the line between sacred and supernatural. He also shows how these practices directly informed Joseph Smith’s later prophetic calling, including the translation of the Book of Mormon and the use of seer stones in receiving revelation.
Quinn’s exhaustive documentation demonstrates that the “magic world view” was not at odds with religious devotion but rather part of a continuum of belief. For modern readers, this helps situate Joseph Smith in his own time and makes his religious creativity both more understandable and more human.
The book was both controversial and transformative. Within Mormon studies, Quinn’s work forced a reevaluation of the assumptions historians had made about early Mormonism. It opened up new scholarly conversations, not only about Joseph Smith’s life but also about the cultural setting of the Burned-over District. For the institutional church, the book was challenging because it disrupted traditional narratives of prophetic origins that emphasized sharp breaks with surrounding culture.
For me seeing more of the humanity of former leaders like Joseph Smith was more faith-affirming than shattering. By showing that the prophet worked within the idioms and tools of his culture, Quinn’s account underscores the depth of his spiritual striving. Faith becomes more resilient when it is rooted in an honest reckoning with history.
Early Mormonism and the Magic World View is one of the most important contributions to Mormon historiography. By situating Joseph Smith within the lived spiritual practices of his time, Quinn makes early Mormonism both more comprehensible and more remarkable. For scholars, the book is indispensable; for believers, it offers an opportunity to encounter Joseph Smith not as a mythic figure detached from history, but as a man of his time whose human striving gave rise to lasting faith.
Quotes:
“The magic world view provided early Mormons with a framework of understanding that made Joseph Smith’s prophetic claims both meaningful and convincing. In this context, his revelations were not anomalies or aberrations but extensions of a culture that regarded the miraculous as part of daily life.”
“Rather than being diminished by these associations with folk magic, Joseph Smith emerges as a figure of extraordinary religious imagination. He transformed the language and rituals of his environment into a new religious system—one that continues to inspire millions. To deny his culture is to deny his humanity; to acknowledge it is to appreciate the genius of his prophetic role.”
Early Mormonism and the Magic World View is A landmark work in modern Mormon studies. It was the first of Mike Quinn’s book I read. It broke new ground by systematically exploring the role of folk magic, treasure-seeking, divination, and esoteric traditions in the religious environment that shaped Joseph Smith and early Mormonism. Where earlier church histories had either ignored or minimized these influences, Quinn painstakingly assembled primary sources—court records, diaries, newspapers, and material culture evidence—to argue that Joseph Smith and his family were deeply immersed in the magic world view of early 19th-century America.
Quinn outlines how the Smith family’s practices—such as the use of seer stones, divining rods, and the pursuit of buried treasure—fit into a broader cultural context. These were not fringe or aberrant activities but part of a widespread popular religiosity that blurred the line between sacred and supernatural. He also shows how these practices directly informed Joseph Smith’s later prophetic calling, including the translation of the Book of Mormon and the use of seer stones in receiving revelation.
Quinn’s exhaustive documentation demonstrates that the “magic world view” was not at odds with religious devotion but rather part of a continuum of belief. For modern readers, this helps situate Joseph Smith in his own time and makes his religious creativity both more understandable and more human.
The book was both controversial and transformative. Within Mormon studies, Quinn’s work forced a reevaluation of the assumptions historians had made about early Mormonism. It opened up new scholarly conversations, not only about Joseph Smith’s life but also about the cultural setting of the Burned-over District. For the institutional church, the book was challenging because it disrupted traditional narratives of prophetic origins that emphasized sharp breaks with surrounding culture.
For me seeing more of the humanity of former leaders like Joseph Smith was more faith-affirming than shattering. By showing that the prophet worked within the idioms and tools of his culture, Quinn’s account underscores the depth of his spiritual striving. Faith becomes more resilient when it is rooted in an honest reckoning with history.
Early Mormonism and the Magic World View is one of the most important contributions to Mormon historiography. By situating Joseph Smith within the lived spiritual practices of his time, Quinn makes early Mormonism both more comprehensible and more remarkable. For scholars, the book is indispensable; for believers, it offers an opportunity to encounter Joseph Smith not as a mythic figure detached from history, but as a man of his time whose human striving gave rise to lasting faith.
Quotes:
“The magic world view provided early Mormons with a framework of understanding that made Joseph Smith’s prophetic claims both meaningful and convincing. In this context, his revelations were not anomalies or aberrations but extensions of a culture that regarded the miraculous as part of daily life.”
“Rather than being diminished by these associations with folk magic, Joseph Smith emerges as a figure of extraordinary religious imagination. He transformed the language and rituals of his environment into a new religious system—one that continues to inspire millions. To deny his culture is to deny his humanity; to acknowledge it is to appreciate the genius of his prophetic role.”
February 17, 2023
2014 Review:
One of those books I wish I had read years ago. I learned something new on every page. It should be read by anyone interested in the the Mormon Church and its doctrines, both believers and otherwise. Absolutely fascinating and essential.
Update 23 April 2021:
D. Michael Quinn (1944-2021)
In March, 2018, as President of the Friends of Merrill-Cazier Library at Utah State University, I had dinner with Quinn and Brad Cole, Dean of Libraries, before Quinn spoke at the Friends' lecture series. He was a very humble and kind man. I treasure our brief time together, our chat about England & history & libraries, and the note he left in my copy of this book.
One of those books I wish I had read years ago. I learned something new on every page. It should be read by anyone interested in the the Mormon Church and its doctrines, both believers and otherwise. Absolutely fascinating and essential.
Update 23 April 2021:
D. Michael Quinn (1944-2021)
In March, 2018, as President of the Friends of Merrill-Cazier Library at Utah State University, I had dinner with Quinn and Brad Cole, Dean of Libraries, before Quinn spoke at the Friends' lecture series. He was a very humble and kind man. I treasure our brief time together, our chat about England & history & libraries, and the note he left in my copy of this book.
October 12, 2020
Originally, I gave this book 3 stars. However, after reading William Hamblin's 178 page review of the book, entitled "That Old Black Magic", I've downgraded the rating to 2 stars. In "That Old Black Magic", Hamblin convincingly illustrates that Quinn's scholarship cannot be trusted--Quinn has a habit of misquoting and otherwise misrepresenting his primary sources and other scholars. Every reader of Early Mormonism and the Magic Worldview should read Hamblin's review.
May 17, 2016
A wonderfully researched account that is fundamental to understanding early Mormon religious history. The book's main flaw is the almost continuous tangents, but even the tangents have pages of notes and references.
October 20, 2022
This was an extremely significant book in Mormon Church history (aka The Church of Jesus Christ of Latter-day Saints). And it was a fascinating book. However, this was not an easy book to read.
D. Michael Quinn is a phenomenal researcher: providing solid argumentation, photographic evidence of Mormon artifacts, and 320 PAGES of sources to back his claims. After reading this book, it is clear that Joseph Smith was a treasure digger who gazed into "seer stones" to locate lost or buried pirate and Indian treasure. He later purportedly used these same seer stones to translate golden plates and create the Book of Mormon. Occult and folk beliefs continued to influence Joseph's worldview as President of the Church and to influence Mormons well into the 20th Century--being integrated in and amended into Mormon doctrine.
On the other hand, D. Michael Quinn is not always a great writer. He often belabors a point, repeats himself, or can be infuriatingly non-descript: occasionally referring to someone by their position rather than just naming them. Quinn also seems to follow the "more is better" mantra. He'll occasionally go ad nauseum on a topic--burying the reader under a barrage of examples until he undermines his argument by conflating strong and weak evidence. This is also a very LONG book. It often felt like a legal treatise or reference book rather than a history book intended for a non-scholarly audience.
That said, I'm glad I finally read this book and I recommend it to any hardcore history readers out there. At least, those who want to get a different view on the foundation of Mormonism.
D. Michael Quinn is a phenomenal researcher: providing solid argumentation, photographic evidence of Mormon artifacts, and 320 PAGES of sources to back his claims. After reading this book, it is clear that Joseph Smith was a treasure digger who gazed into "seer stones" to locate lost or buried pirate and Indian treasure. He later purportedly used these same seer stones to translate golden plates and create the Book of Mormon. Occult and folk beliefs continued to influence Joseph's worldview as President of the Church and to influence Mormons well into the 20th Century--being integrated in and amended into Mormon doctrine.
On the other hand, D. Michael Quinn is not always a great writer. He often belabors a point, repeats himself, or can be infuriatingly non-descript: occasionally referring to someone by their position rather than just naming them. Quinn also seems to follow the "more is better" mantra. He'll occasionally go ad nauseum on a topic--burying the reader under a barrage of examples until he undermines his argument by conflating strong and weak evidence. This is also a very LONG book. It often felt like a legal treatise or reference book rather than a history book intended for a non-scholarly audience.
That said, I'm glad I finally read this book and I recommend it to any hardcore history readers out there. At least, those who want to get a different view on the foundation of Mormonism.
November 1, 2022
A fascinating exploration of the early days of Mormonism and the culture that influenced its earliest members. Extensively researched, Qinn offers a great amount of evidence to support the connections between folk magic and several of Mormonism's early big wigs. At times the lists were a bit much, and I was not a huge fan of sections being offered not for the sake of exploring but more to get back at FARMS or others that he considered polemicists. Also I don't think I've ever seen polemicists and "pseudepigrapha" as many times in one book as I did here! I also really liked the exploration of various practices and how they died off, morphed, or were subtly subsumed into today's culture. Readers should approach this book with an open mind. There were times where my mind was spinning and I was judging these historical figures with a modern lens. We can't do that. As Quinn states, we need to just look at the evidence and appreciate the circumstances in which these events occurred. While one could argue that this is a book that "undermines" faith, I think it's important to remember that Quinn identified as a believing member of the church. Mormons and ex-Mormons can both enjoy this if they are willing to put in the work.
August 19, 2022
It will take you a WHILE to get through this one, but it's worth it. Quinn is an absolute encyclopedia about the boomtowns of rural New York in the 1820s. He thoroughly disproves any notion that "Joseph Smith could not write a well-worded letter" by showing how many reading materials, including esoteric texts, were available to the Smith family. He also gives a really deep background of dowsing, hexes, treasure-digging and all the folk magic that the settlers of Smith's time used.
January 16, 2019
Not an easy read, but very well done. I would have enjoyed a shorter version that left off all of the explanation of the research and justification of the conclusions drawn. However, I understand why it is necessary to include those details.
July 14, 2022
Exhaustively thorough and extremely well-cited, this is an academic analysis of the magic world view that was central to the environmental context into which Mormonism was born. As Quinn states in his conclusion, “If we hope to understand fully the origins of Mormonism, we cannot ignore the environment and world view of its first adherents.”
It was a fascinating (albeit dry) exploration of the intentionally-ignored/pseudo-covered-up foundations in talismans, astrology, divination, treasure seeking, occult documents, and much more that were commonplace and core beliefs of Joseph Smith, his family, many early leaders of the church, and many early converts. I was unaware of the Jupiter Talisman on Joseph’s person at the time of his death, the magic parchments held by Joseph and Hyrum, the Smith family’s magic dagger that featured the symbol for Scorpio and the seal of Mars, the countless other amulets, seer stones, healing items, and divining rods, or the deep value and belief in astrology held by Joseph Smith (almost every major date in early church history, including the “first vision,” founding date of the church, temple dedication, etc all fall on specific astrologically significant dates).
I would not consider this a “must-read” like Bushman’s Rough Stone Rolling or the Tanners’ The Changing World of Mormonism, or Runnels’ CES Letter, but the magical context is crucial for practicing and non-practicing individuals alike to consider. Bushman put it well: “Recognizing the contingency of written history does not mean we can dismiss it as trivial. No human activity, including the physical sciences, escapes these limitations. We must try to speak the truth about the past as earnestly as we try to tell the truth about anything.”
My primary critique of the book is that Quinn is (admittedly) a believing apologist, though much more rational than his polemicist colleagues/counterparts. Therefore, he leaves the implications of these facts to the reader, rather than diving deeper into how the magical worldview damages the proposed and controlled narratives the modern church puts forward. I feel like there was much more depth to some of the chapters that went unexplored or at a shallow level at best, though Quinn does state clearly that his intent was “to sketch in broad strokes the outline of a topic that [he believes] merits careful, cautious scrutiny by Mormons and non-Mormons alike.”
Overall a very thorough book full of fascinating and lesser-known material that is designed for a more academic audience.
It was a fascinating (albeit dry) exploration of the intentionally-ignored/pseudo-covered-up foundations in talismans, astrology, divination, treasure seeking, occult documents, and much more that were commonplace and core beliefs of Joseph Smith, his family, many early leaders of the church, and many early converts. I was unaware of the Jupiter Talisman on Joseph’s person at the time of his death, the magic parchments held by Joseph and Hyrum, the Smith family’s magic dagger that featured the symbol for Scorpio and the seal of Mars, the countless other amulets, seer stones, healing items, and divining rods, or the deep value and belief in astrology held by Joseph Smith (almost every major date in early church history, including the “first vision,” founding date of the church, temple dedication, etc all fall on specific astrologically significant dates).
I would not consider this a “must-read” like Bushman’s Rough Stone Rolling or the Tanners’ The Changing World of Mormonism, or Runnels’ CES Letter, but the magical context is crucial for practicing and non-practicing individuals alike to consider. Bushman put it well: “Recognizing the contingency of written history does not mean we can dismiss it as trivial. No human activity, including the physical sciences, escapes these limitations. We must try to speak the truth about the past as earnestly as we try to tell the truth about anything.”
My primary critique of the book is that Quinn is (admittedly) a believing apologist, though much more rational than his polemicist colleagues/counterparts. Therefore, he leaves the implications of these facts to the reader, rather than diving deeper into how the magical worldview damages the proposed and controlled narratives the modern church puts forward. I feel like there was much more depth to some of the chapters that went unexplored or at a shallow level at best, though Quinn does state clearly that his intent was “to sketch in broad strokes the outline of a topic that [he believes] merits careful, cautious scrutiny by Mormons and non-Mormons alike.”
Overall a very thorough book full of fascinating and lesser-known material that is designed for a more academic audience.
This entire review has been hidden because of spoilers.
August 3, 2010
No scholar of Mormon History can avoid at least taking this book into consideration. Quinn has established himself as a scholar of Mormon History, and through the years has published a number of intellectually stimulating and controversial works for believers and critics alike. I found the book extremely interesting, though there are moments where I feel Quinn may be overstating the evidence. Culturally speaking, a study into the Smith family's involvement in folk-traditions and magic should not be overlooked. I have a feeling that Quinn's first edition would have never been published if the Mark Hoffman forgeries hadn't come forward. Quinn takes a somewhat unorthodox approach to Mormon History that has been lauded by fundamentalist and evangelical Protestants as "proof that Joseph Smith believed in the occult" and that Mormonism is innately "Satanic" in origin. Quinn however, remains a believer in Mormonism though he is himself no longer a member of the Church.
July 26, 2022
Absolutely life changing. Painfully eye opening for someone like me who has always been told to brush Joseph Smith's treasure seeking under the rug. If anything, it was healthy to get a sense of his whole religious/folk magic background and the ways he was a product of his time more than (maybe in addition to?) any connection he claimed to have with God. I was fascinated by the last chapter of the book that talked about how folk magic fell slowly out of fashion in the church, especially as women continued to seek authority through their practice of folk magic and more Protestant prophets brought their own perspectives to leading (and shaping) the Mormon church.
August 22, 2011
A fascinating look at the folk magic practiced by the leaders of the early Mormon Church. This is no easy read. I think in order to satisfy the critics Michael Quinn is painstakingly meticulous to avoid any misunderstandings. He has copious notes in the back of the book and I found that I was constantly flipping back and forth - notes - chapter, - notes - chapter.
I learned so many things that enabled my understanding of the thinking of early church members. Well worth struggling through the book for the reward of knowledge.
I learned so many things that enabled my understanding of the thinking of early church members. Well worth struggling through the book for the reward of knowledge.
September 29, 2016
I didn't actually finish this, because I totally get what he's saying and it's too academic for my current taste. Well researched and documented, this was the first (that I know of) book to address some of the "weirdness" of Joseph Smith's story -- seer stones, treasure hunting, etc. We so often try to apply modern thinking to past times and call it weird, when it's simply the culture of the day. Magical thinking was a big part of this era of American and Mormon history, so I've never had a problem with such things. Quinn is one of our best Mormon historians.
August 5, 2016
I'm not really very interested in church history--I care far less about what Joseph Smith did in 1820 or 1830 than about what's happening now; I'm interested in understanding what has happened to and been done by people I know in the last half-century or so. But this book was just so surprising and different that it really shifted my perspective on all sorts of things. It's overly long and could really use some good editing, but still worth reading.
May 4, 2011
I loved this book. So so cool. I have a pile of peep stones - that haven't started working. Yet. Now I just need to find a divining rod - my grandpa used to have one. This book was so well researched and super interesting. I highly recommend it to anyone interested in early Mormon and folk magic history.
February 24, 2020
I think I should spend more time reading academic and scholarly books. This book by historian Dr. D. Michael Quinn is probably my personal favorite of the few that I've read. Growing up Mormon, I had so many questions that "just are" that I never got satisfactory answers to. This book places the historical context on which those answers can be found.
It's amazing just how little I really knew of Mormon history after reading this book, and as a result, it also explains so much. Rather than rehash the book itself, of which 257 of the 646 pages are references to 320 pages of narrative, I want to discuss how explaining the occult background in Mormonism made some pieces fall together in my Mormon experience.
First and foremost, I finally understand the context surrounding the crazy stories about the physical protection of the temple garments. When the early Mormons wore temple garments, it was meant to be a magical talisman, nothing more. It was not designed to be a spiritual reminder of the temple covenants you made. The reasons the legends and folktales exist about temple garments physically protecting wearers, is because that was the mindset from the 1830s and 1840s well into the 1970s and 1980s. The temple garments are talismans with occult origins. Nothing more.
When I was a missionary, I heard two stories surrounding the physical protection of the temple garment. The first was in my training area. Another missionary told a story of his own father doing canning at the stove. Something happened, and the large pot of boiling water tipped, spilling on him. His hands, arms, lower legs, and feet were scalded, but his torso, waist, and thighs were not, despite taking the most of the volume.
The other story I heard was while attending a zone conference. A missionary shared his testimony about the afterlife. His family owned an orchard and he and his father were on ladders trimming branches, tossing them into a wood shredder. The father asked this missionary if he would hold a branch back while he trimmed another. The branch was under tension, he lost control, and it swing back hitting his father, who lost his balance, and fell into the shredder. He did not survive. The missionary blames himself for the accident, killing his own father, but asked God why the garments didn't protect his father from the blades.
As a non-Mormon, it's probably odd hearing stories such as these, wondering how cotton could physically protect you from harm. But we live with a present-day secular bias. When discussing these stories in the context of the occult and "magick", expecting the temple garment to act as a talisman protecting you from harm is par for the course.
Second, consecrated oil is partly rooted in biblical tradition, but partly based in the occult. During the mid-1800s, Mormons used consecrated oil to heal far more liberally than we do, and used it in a more flexible manner. Rather than placing the oil on the head only, the oil was placed on the wound itself. If you got a cut on your hand, the oil was poured on the cut on the hand. If you had stomach pains, you drank it. Only if you had a headache, was oil poured in the head. Also, the prayer was less of a prayer, and more of a magical incantation.
This answers a lot for me. I always found it odd that when blessing someone, it was a two-step process: first anoint, then bless. I also found it odd that it required physical oil to be dropped on the crown of the head, and that "the laying on of hands" was necessary. Isn't it enough to just say a prayer in a room as a collective body? Why the oil? Why consecrating the oil? Why anointing the one who is sick? Why lay our hands on their head? All of this felt like theatrical drama. But when viewed in context of the occult, it makes much more sense.
Third, and most embarrassingly, I actually used a divining rod when I purchased my first home. I don't recall who told me, but I was told once that if you had a forked tree branch, stripped of its leaves, and held the fork in your hands, you could sense water underground by the vibrations in the tree branch. Well, I had a sprinkler line break, as was evident by the bulge of grass, so I tried to pinpoint the break by walking around the bulge with this forked branch in my hand. Honestly, I felt silly, and even slightly embarrassed as cars drove by, but I had no reason to doubt it. It wasn't until a couple years later, talking to a coworker about it, that I learned it was an old wives tale from the 19th century.
Imagine my surprise, when having a faith crisis, I learn that Joseph Smith, Oliver Cowdery, Heber C. Kimball, and Orson Hyde all used diving rods to find buried treasure and underground water, and that diving rods have long histories in the occult practices. Is this where my use of the forked branch at my first home came from? Undoubtedly.
This book is absolutely phenomenal, and as a former Mormon who has rigorously studied church history since leaving, I was still blown away by not only the level of detail, care, and respect that Dr. Quinn gives this subject, but the breadth and depth as well (did I mention that almost 1/2 of the book is references?). Even though I checked this one out from the library, it's going to be one I purchase, and keep on my shelf for future reference.
It's amazing just how little I really knew of Mormon history after reading this book, and as a result, it also explains so much. Rather than rehash the book itself, of which 257 of the 646 pages are references to 320 pages of narrative, I want to discuss how explaining the occult background in Mormonism made some pieces fall together in my Mormon experience.
First and foremost, I finally understand the context surrounding the crazy stories about the physical protection of the temple garments. When the early Mormons wore temple garments, it was meant to be a magical talisman, nothing more. It was not designed to be a spiritual reminder of the temple covenants you made. The reasons the legends and folktales exist about temple garments physically protecting wearers, is because that was the mindset from the 1830s and 1840s well into the 1970s and 1980s. The temple garments are talismans with occult origins. Nothing more.
When I was a missionary, I heard two stories surrounding the physical protection of the temple garment. The first was in my training area. Another missionary told a story of his own father doing canning at the stove. Something happened, and the large pot of boiling water tipped, spilling on him. His hands, arms, lower legs, and feet were scalded, but his torso, waist, and thighs were not, despite taking the most of the volume.
The other story I heard was while attending a zone conference. A missionary shared his testimony about the afterlife. His family owned an orchard and he and his father were on ladders trimming branches, tossing them into a wood shredder. The father asked this missionary if he would hold a branch back while he trimmed another. The branch was under tension, he lost control, and it swing back hitting his father, who lost his balance, and fell into the shredder. He did not survive. The missionary blames himself for the accident, killing his own father, but asked God why the garments didn't protect his father from the blades.
As a non-Mormon, it's probably odd hearing stories such as these, wondering how cotton could physically protect you from harm. But we live with a present-day secular bias. When discussing these stories in the context of the occult and "magick", expecting the temple garment to act as a talisman protecting you from harm is par for the course.
Second, consecrated oil is partly rooted in biblical tradition, but partly based in the occult. During the mid-1800s, Mormons used consecrated oil to heal far more liberally than we do, and used it in a more flexible manner. Rather than placing the oil on the head only, the oil was placed on the wound itself. If you got a cut on your hand, the oil was poured on the cut on the hand. If you had stomach pains, you drank it. Only if you had a headache, was oil poured in the head. Also, the prayer was less of a prayer, and more of a magical incantation.
This answers a lot for me. I always found it odd that when blessing someone, it was a two-step process: first anoint, then bless. I also found it odd that it required physical oil to be dropped on the crown of the head, and that "the laying on of hands" was necessary. Isn't it enough to just say a prayer in a room as a collective body? Why the oil? Why consecrating the oil? Why anointing the one who is sick? Why lay our hands on their head? All of this felt like theatrical drama. But when viewed in context of the occult, it makes much more sense.
Third, and most embarrassingly, I actually used a divining rod when I purchased my first home. I don't recall who told me, but I was told once that if you had a forked tree branch, stripped of its leaves, and held the fork in your hands, you could sense water underground by the vibrations in the tree branch. Well, I had a sprinkler line break, as was evident by the bulge of grass, so I tried to pinpoint the break by walking around the bulge with this forked branch in my hand. Honestly, I felt silly, and even slightly embarrassed as cars drove by, but I had no reason to doubt it. It wasn't until a couple years later, talking to a coworker about it, that I learned it was an old wives tale from the 19th century.
Imagine my surprise, when having a faith crisis, I learn that Joseph Smith, Oliver Cowdery, Heber C. Kimball, and Orson Hyde all used diving rods to find buried treasure and underground water, and that diving rods have long histories in the occult practices. Is this where my use of the forked branch at my first home came from? Undoubtedly.
This book is absolutely phenomenal, and as a former Mormon who has rigorously studied church history since leaving, I was still blown away by not only the level of detail, care, and respect that Dr. Quinn gives this subject, but the breadth and depth as well (did I mention that almost 1/2 of the book is references?). Even though I checked this one out from the library, it's going to be one I purchase, and keep on my shelf for future reference.
September 3, 2019
A remarkable work of research, stemming from a contention that at the time was nigh unto scandalous - the young Joseph Smith emerged from and was fully steeped in an environment in which items and practices that we now consider to be supernatural (seeing stones, divining rods, protective talismans, etc) were not only accepted but relied on in day to day life.
I attended BYU shortly after this book was published, then worked in the library archives a few years later when the subject of salamanders etc. was a topic of discussion. I wish I had been more attuned to things at the time, but not only was I a young, naive undergrad with other interests, but those discussions were also essentially marginalized and even scandalized by being raised not openly but in hushed tones and with concern for those who read the book. I remember no one on campus actually challenging the assertions, just essentially concluding that it was a book that good members of the church should not engage with. I didn't know the concept at the time, but essentially Quinn's book and research were not orthodox, at a time in which orthodoxy was important (and being enforced, as Quinn himself found out while I was still there at school).
The book has now remained relevant for nearly 40 years, leading me to finally read it and assess it on my own (I'm always right on the cutting edge of issues in the world!). My basic conclusions:
1) I'm not an historian, but I do enjoy history and read a fair amount of it. But as an historian Quinn is on a level I simply don't comprehend. The research and analysis that went into this book is beyond anything I can imagine, and there is a level of detail here that is very difficult to refute (though obviously many have tried).
2) I believe his central conclusion regarding Joseph Smith's emergence from a world in which magic and the supernatural were acceptable and simply the way things were is essentially unassailable. I think some of the evidence Quinn points to is stronger than others, and I know he has been attacked for some of his weaker points. But the fact that certain of the weaker points are as strong as the core pillars does not take away from the strength of those core pillars.
3) All that being said, how is it that Joseph or any of the others were actually seen as real treasure seekers or having a special vision anyway? As far as I can see, at least from Quinn's work, there wasn't a single successful treasure seeking expedition, seer stone or magic circle not withstanding. How could Joseph ever have been seen by anyone as a treasure seeker if he didn't find anything resembling treasure even a single time? At least until the plates, which must have been frustrating for everyone who had every hired him previously.
4) I think the book could use a bit more of an active editing and organizing hand. In the dense narrative he creates it is very easy to follow the path of the writing from sentence to sentence but to still be completely lost with regard to the overall point. I very much appreciated the chapter subheadings in two or three of the chapters, but even these were not enough. When your chapters are nearly 100 pages long there need to be more signposts that help the reader maintain the outline in their head.
5) I had long believed that Quinn had focussed on "less useful" things in an attempt to draw people away from the divine nature of the calling of Joseph Smith. That was certainly the narrative in my memories from the 1980s at BYU. And yet, curiously, I think the strength of his conviction in that divine nature is actually enhanced with this book - he observes and concludes that Joseph lived in and embraced a world in which "magic" was a real thing, but in the light of these conclusions he still states a strong testimony of Joseph Smith as a prophet in the introduction to the book, and never backs down from that. )
6) At the end of the day, my personal conclusion is that more of a big deal got made of this book than there should have been. Quinn touches on the concept briefly, and I'm sure others have discussed it at length elsewhere, but the line between "magic" and "religion" is not nearly as clear and absolute as some might like it to be. If I step back I have a hard time telling the difference between a seer stone or a handkerchief with healing powers vs. translating from plates or annointing oil and the prayer of the righteous. If God does work through physical objects, how is one item really different from another? And if these things are all largely symbolic rather than actual physical manifestations of God's will, then why is it a concerning thing that Joseph (and his parents') beliefs in acts of "folk magic" turned into beliefs in a God, once they knew more about Him?
At the end of the day it seems to me that the real concern with Quinn's book from the standpoint of a believing soul is not that Joseph, his family, and other early members of the church believed early on that there was a power out there (that some called "magic"), but that these beliefs are different from the smoother and cleaner narrative that formulated our own foundational beliefs, and different is hard to get our arms around.
J.
I attended BYU shortly after this book was published, then worked in the library archives a few years later when the subject of salamanders etc. was a topic of discussion. I wish I had been more attuned to things at the time, but not only was I a young, naive undergrad with other interests, but those discussions were also essentially marginalized and even scandalized by being raised not openly but in hushed tones and with concern for those who read the book. I remember no one on campus actually challenging the assertions, just essentially concluding that it was a book that good members of the church should not engage with. I didn't know the concept at the time, but essentially Quinn's book and research were not orthodox, at a time in which orthodoxy was important (and being enforced, as Quinn himself found out while I was still there at school).
The book has now remained relevant for nearly 40 years, leading me to finally read it and assess it on my own (I'm always right on the cutting edge of issues in the world!). My basic conclusions:
1) I'm not an historian, but I do enjoy history and read a fair amount of it. But as an historian Quinn is on a level I simply don't comprehend. The research and analysis that went into this book is beyond anything I can imagine, and there is a level of detail here that is very difficult to refute (though obviously many have tried).
2) I believe his central conclusion regarding Joseph Smith's emergence from a world in which magic and the supernatural were acceptable and simply the way things were is essentially unassailable. I think some of the evidence Quinn points to is stronger than others, and I know he has been attacked for some of his weaker points. But the fact that certain of the weaker points are as strong as the core pillars does not take away from the strength of those core pillars.
3) All that being said, how is it that Joseph or any of the others were actually seen as real treasure seekers or having a special vision anyway? As far as I can see, at least from Quinn's work, there wasn't a single successful treasure seeking expedition, seer stone or magic circle not withstanding. How could Joseph ever have been seen by anyone as a treasure seeker if he didn't find anything resembling treasure even a single time? At least until the plates, which must have been frustrating for everyone who had every hired him previously.
4) I think the book could use a bit more of an active editing and organizing hand. In the dense narrative he creates it is very easy to follow the path of the writing from sentence to sentence but to still be completely lost with regard to the overall point. I very much appreciated the chapter subheadings in two or three of the chapters, but even these were not enough. When your chapters are nearly 100 pages long there need to be more signposts that help the reader maintain the outline in their head.
5) I had long believed that Quinn had focussed on "less useful" things in an attempt to draw people away from the divine nature of the calling of Joseph Smith. That was certainly the narrative in my memories from the 1980s at BYU. And yet, curiously, I think the strength of his conviction in that divine nature is actually enhanced with this book - he observes and concludes that Joseph lived in and embraced a world in which "magic" was a real thing, but in the light of these conclusions he still states a strong testimony of Joseph Smith as a prophet in the introduction to the book, and never backs down from that. )
6) At the end of the day, my personal conclusion is that more of a big deal got made of this book than there should have been. Quinn touches on the concept briefly, and I'm sure others have discussed it at length elsewhere, but the line between "magic" and "religion" is not nearly as clear and absolute as some might like it to be. If I step back I have a hard time telling the difference between a seer stone or a handkerchief with healing powers vs. translating from plates or annointing oil and the prayer of the righteous. If God does work through physical objects, how is one item really different from another? And if these things are all largely symbolic rather than actual physical manifestations of God's will, then why is it a concerning thing that Joseph (and his parents') beliefs in acts of "folk magic" turned into beliefs in a God, once they knew more about Him?
At the end of the day it seems to me that the real concern with Quinn's book from the standpoint of a believing soul is not that Joseph, his family, and other early members of the church believed early on that there was a power out there (that some called "magic"), but that these beliefs are different from the smoother and cleaner narrative that formulated our own foundational beliefs, and different is hard to get our arms around.
J.
March 12, 2020
Possibly the best book on the origins of Mormonism. Author was excommunicated for his scholarship, so he must have been on to something.
January 4, 2024
Quinn assumes too much. Too strident. Some of the research is fascinating, but he makes some awkward leaps in interpretation.
February 19, 2025
Early Mormonism and the Magic World View by D. Michael Quinn is a groundbreaking work that delves into the occult and folk practices that shaped the early development of the Church of Jesus Christ of Latter-day Saints (LDS Church) and its founder, Joseph Smith. Published in 1987, this book is a critical exploration of the religious and cultural milieu in which Mormonism emerged, offering an alternative perspective on early Mormonism by highlighting the influence of magic, folk traditions, and esoteric beliefs on the faith’s origins.
Quinn, a respected historian of Mormonism, presents a thorough examination of the intersections between 19th-century American folk magic and the religious innovations of Joseph Smith. Drawing from an extensive array of primary sources, such as diaries, letters, legal records, and Smith’s own writings, Quinn paints a vivid picture of how magical practices — including treasure seeking, divination, and folk rituals — were integral to the world in which Smith grew up and later, to the formation of the LDS Church.
One of the central arguments of the book is that the religious environment in early Mormonism was deeply intertwined with the magic and occult traditions that were widespread in upstate New York during the early 1800s. Quinn does not suggest that Joseph Smith’s entire religious mission was merely a product of folk magic, but rather that elements of magic, especially in Smith’s early life, influenced his worldview and his development of new religious ideas.
Quinn’s analysis of Smith’s early treasure-seeking activities, including his use of a seer stone, is one of the most compelling parts of the book. Smith’s involvement in folk magic practices, particularly his purported ability to locate buried treasure through the use of the seer stone, has long been a topic of controversy. Quinn’s work meticulously documents these activities, presenting them as part of a larger, culturally accepted tradition of magical belief in early 19th-century America. This connection between folk magic and Mormonism has been contentious among both Mormon scholars and critics, but Quinn’s careful approach offers a balanced and thoughtful exploration of the topic.
The book is divided into chapters that trace Smith’s personal engagement with magic, from his early treasure-hunting days to his development of religious practices, such as the use of the Urim and Thummim and the translation of the Book of Mormon. Quinn also looks at the broader cultural context of magic in early America, including the influence of religious movements, popular occultism, and folk traditions that shaped Smith’s religious thinking.
One of the most valuable aspects of Early Mormonism and the Magic World View is Quinn’s ability to situate Mormonism within the broader context of early American religious and cultural history. He demonstrates how Smith’s magical beliefs were not isolated, but were part of a larger spiritual landscape that included other religious movements, mystical traditions, and folk practices. This broader perspective allows readers to appreciate the ways in which early Mormonism was a product of both its time and its unique spiritual vision.
However, the book is not without its challenges. While Quinn provides a wealth of information, the sheer depth of his research and the complexity of his arguments can make the book difficult to navigate for readers unfamiliar with the subject matter. The book assumes a certain level of prior knowledge of Mormon history and early American religious practices, and it can be dense at times. For general readers or those new to the subject, this may be a challenging read.
That said, Early Mormonism and the Magic World View remains an essential work for anyone interested in understanding the historical and cultural foundations of the LDS Church. Quinn’s work opens up new avenues of thought about the origins of Mormonism, offering a perspective that is both scholarly and respectful of the complexity of the faith’s beginnings. His analysis of the magic world view presents an alternative framework for understanding the intersections between religion and folk traditions in early American history.
In conclusion, Early Mormonism and the Magic World View is a provocative and deeply researched book that challenges conventional narratives about the origins of Mormonism. Through its exploration of the magical influences on Joseph Smith and the early church, Quinn offers valuable insights into the ways that folk beliefs and esoteric practices shaped one of America’s most unique religious movements. It is a must-read for scholars and those interested in the intersections between religion, magic, and American history.
Quinn, a respected historian of Mormonism, presents a thorough examination of the intersections between 19th-century American folk magic and the religious innovations of Joseph Smith. Drawing from an extensive array of primary sources, such as diaries, letters, legal records, and Smith’s own writings, Quinn paints a vivid picture of how magical practices — including treasure seeking, divination, and folk rituals — were integral to the world in which Smith grew up and later, to the formation of the LDS Church.
One of the central arguments of the book is that the religious environment in early Mormonism was deeply intertwined with the magic and occult traditions that were widespread in upstate New York during the early 1800s. Quinn does not suggest that Joseph Smith’s entire religious mission was merely a product of folk magic, but rather that elements of magic, especially in Smith’s early life, influenced his worldview and his development of new religious ideas.
Quinn’s analysis of Smith’s early treasure-seeking activities, including his use of a seer stone, is one of the most compelling parts of the book. Smith’s involvement in folk magic practices, particularly his purported ability to locate buried treasure through the use of the seer stone, has long been a topic of controversy. Quinn’s work meticulously documents these activities, presenting them as part of a larger, culturally accepted tradition of magical belief in early 19th-century America. This connection between folk magic and Mormonism has been contentious among both Mormon scholars and critics, but Quinn’s careful approach offers a balanced and thoughtful exploration of the topic.
The book is divided into chapters that trace Smith’s personal engagement with magic, from his early treasure-hunting days to his development of religious practices, such as the use of the Urim and Thummim and the translation of the Book of Mormon. Quinn also looks at the broader cultural context of magic in early America, including the influence of religious movements, popular occultism, and folk traditions that shaped Smith’s religious thinking.
One of the most valuable aspects of Early Mormonism and the Magic World View is Quinn’s ability to situate Mormonism within the broader context of early American religious and cultural history. He demonstrates how Smith’s magical beliefs were not isolated, but were part of a larger spiritual landscape that included other religious movements, mystical traditions, and folk practices. This broader perspective allows readers to appreciate the ways in which early Mormonism was a product of both its time and its unique spiritual vision.
However, the book is not without its challenges. While Quinn provides a wealth of information, the sheer depth of his research and the complexity of his arguments can make the book difficult to navigate for readers unfamiliar with the subject matter. The book assumes a certain level of prior knowledge of Mormon history and early American religious practices, and it can be dense at times. For general readers or those new to the subject, this may be a challenging read.
That said, Early Mormonism and the Magic World View remains an essential work for anyone interested in understanding the historical and cultural foundations of the LDS Church. Quinn’s work opens up new avenues of thought about the origins of Mormonism, offering a perspective that is both scholarly and respectful of the complexity of the faith’s beginnings. His analysis of the magic world view presents an alternative framework for understanding the intersections between religion and folk traditions in early American history.
In conclusion, Early Mormonism and the Magic World View is a provocative and deeply researched book that challenges conventional narratives about the origins of Mormonism. Through its exploration of the magical influences on Joseph Smith and the early church, Quinn offers valuable insights into the ways that folk beliefs and esoteric practices shaped one of America’s most unique religious movements. It is a must-read for scholars and those interested in the intersections between religion, magic, and American history.
November 3, 2025
I am pretty disappointed with this book as an (ex)Mormon, a folklorist, and a folk magic practitioner. On one hand, I agree with Quinn that folk magic and a magic worldview have been heavily influential in Mormonism. I would be excited to see someone write a thorough retrospective as the culture is swept up in newer occult trends perpetuated by internet conspiracy theories.
On the other... Quinn, despite his impressive list of sources, is really bad at folkloristics or demonstrating sound logic. I know he wasn't a folklorist, but just check out this example: Quinn states that Joseph Smith broke with tradition by marrying young while his male predecessors in his family married much older. Quinn lists off some ages at which his relatives married to "prove" this, but fails to define what he constitutes as older vs younger, only seems to establish that they married at a wide variety of ages, even as young as 23, and doesn't even consider that the average age for men to marry at the time was about 26, which most of his sample size was pretty close to. So... what tradition and really for what purpose? Quinn claims that Joseph was in a rush to marry Emma by his deadline with Moroni and the gold plates, even at the risk of breaking with tradition that was steeped in magical meanings.
No. Fucking no.
Another example just for fun, because he does this a lot and it's insane to me that people fucking love this book, probably because it's academic in language, really thicc, and does their thinking for them:
Quinn's Logical Progression
Skiers have superstitions.
Mormons have superstitions.
Utah has a strong skiing culture.
Utah has a large Mormon population.
Most skiers in Utah are probably Mormon. (Okay, I agree.)
Ergo, skier superstitions are religiously motivated. (The fuck?)
IT'S HORRIBLE. REALLY FUCKING BAD.
I won't even really get into how much he conflates folk culture with popular culture. Wilson does that well enough in his critique of the book (which Quinn responds to in this revised edition by basically saying "I know you are, but what am I?"), but I DO need to say that it's very very annoying that Quinn has done so much work to study medieval occultism and magical texts and never once realized that IT IS NOT FOLK MAGIC. There is a huge HUGE difference that I feel like has a really obvious vibe at the very least that most people can sense. I mean... it's like saying that mages, druids, warlocks, and wizards in Dungeons and Dragons are all the same exact thing. even if you've never played it, you can sense that there's a difference, right? RIGHT?!
I'll keep this as a reference, because whether I hate it or not, it has had a lasting impact on the scholarship, but GODS ABOVE, THIS WAS SO BAD.
On the other... Quinn, despite his impressive list of sources, is really bad at folkloristics or demonstrating sound logic. I know he wasn't a folklorist, but just check out this example: Quinn states that Joseph Smith broke with tradition by marrying young while his male predecessors in his family married much older. Quinn lists off some ages at which his relatives married to "prove" this, but fails to define what he constitutes as older vs younger, only seems to establish that they married at a wide variety of ages, even as young as 23, and doesn't even consider that the average age for men to marry at the time was about 26, which most of his sample size was pretty close to. So... what tradition and really for what purpose? Quinn claims that Joseph was in a rush to marry Emma by his deadline with Moroni and the gold plates, even at the risk of breaking with tradition that was steeped in magical meanings.
No. Fucking no.
Another example just for fun, because he does this a lot and it's insane to me that people fucking love this book, probably because it's academic in language, really thicc, and does their thinking for them:
Quinn's Logical Progression
Skiers have superstitions.
Mormons have superstitions.
Utah has a strong skiing culture.
Utah has a large Mormon population.
Most skiers in Utah are probably Mormon. (Okay, I agree.)
Ergo, skier superstitions are religiously motivated. (The fuck?)
IT'S HORRIBLE. REALLY FUCKING BAD.
I won't even really get into how much he conflates folk culture with popular culture. Wilson does that well enough in his critique of the book (which Quinn responds to in this revised edition by basically saying "I know you are, but what am I?"), but I DO need to say that it's very very annoying that Quinn has done so much work to study medieval occultism and magical texts and never once realized that IT IS NOT FOLK MAGIC. There is a huge HUGE difference that I feel like has a really obvious vibe at the very least that most people can sense. I mean... it's like saying that mages, druids, warlocks, and wizards in Dungeons and Dragons are all the same exact thing. even if you've never played it, you can sense that there's a difference, right? RIGHT?!
I'll keep this as a reference, because whether I hate it or not, it has had a lasting impact on the scholarship, but GODS ABOVE, THIS WAS SO BAD.
July 24, 2020
Coming late to the game, this book is a necessity. It would have been a great book if the author had written a straightforward history without engaging with the apologists and polemicists that were getting on his case with his first edition. They really did pick on him unnecessarily and sometimes inappropriately so that's where we are. Quinn is now recognized and cited as a source on the subject books from Deseret Book, the publishing company of the Church of Jesus Christ of Latter-day Saints.
https://deseretbook.com/p/joseph-smit... (not the only one).
this is still a good and an important book. And like Quinn, I have never had any problem with Joseph Smith and his family along with many early members of the Church in there practice of folk magic. This world view and some of the practices were part of the development of the revelations and visions of Joseph and the Church he founded. The thing is, I've always been of a metaphysical mindset myself. While not involved with seer stones, dowsing sticks, astrology, alchemy, etc., I have always sensed a spiritual dimension to life and my experiences that pervades all the perceived world around me. Apparently, I'm not alone as Quinn sets out some of the beliefs and practices of the Prophet Joseph.
My need in reading was to see what he said about my distant cousin 17th-Century, Christian Alchemist Thomas Vaughan along with Henry Cornelius Agrippa who inspired Vaughan. They are in Quinn's book so it met my need.
https://deseretbook.com/p/joseph-smit... (not the only one).
this is still a good and an important book. And like Quinn, I have never had any problem with Joseph Smith and his family along with many early members of the Church in there practice of folk magic. This world view and some of the practices were part of the development of the revelations and visions of Joseph and the Church he founded. The thing is, I've always been of a metaphysical mindset myself. While not involved with seer stones, dowsing sticks, astrology, alchemy, etc., I have always sensed a spiritual dimension to life and my experiences that pervades all the perceived world around me. Apparently, I'm not alone as Quinn sets out some of the beliefs and practices of the Prophet Joseph.
My need in reading was to see what he said about my distant cousin 17th-Century, Christian Alchemist Thomas Vaughan along with Henry Cornelius Agrippa who inspired Vaughan. They are in Quinn's book so it met my need.
January 4, 2024
I really liked this book and found the subject matter fascinating and the breadth of research staggering. A couple of issues, though. First, I am not sure who this book is written for. On the one hand, it seems to be Quinn's response to LDS apologists, whom he brings up and tries to refute at every turn. Second, seven hundred pages later and I am still not totally sure I know what Quinn's point was.
What I think he did well was establish that Joseph Smith and many other early saints grew up in a world steeped in astrology and folk magic. For many, the line between religion and the occult was extremely blurred. He also establishes a compelling case for the use and ownership of occult talismans, seer stones, daggers, divining rods, and other such objects by Smith and others. Here is where I think the dangers of presentism seep in, and many of these objects and practices are not differentiated between cultural norms for the time and area vs. evidence of a serious commitment to occult worship by the Prophet.
This book, which is rather old at this point, is also undercut by the completed Jospeph Smith Papers Project. Where are the receipts and inventories of occult libraries and artifacts amassed by the Prophet? Where is the mention of magic rights and rituals in church meeting minutes?
Throughout the book, I kept thinking about 2nd Nephi 31:3 "...For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding." If anything, Quinn establishes an interesting backdrop to explain the cultural language that God utilized as He directed Joseph Smith in the restoration of the church.
What I think he did well was establish that Joseph Smith and many other early saints grew up in a world steeped in astrology and folk magic. For many, the line between religion and the occult was extremely blurred. He also establishes a compelling case for the use and ownership of occult talismans, seer stones, daggers, divining rods, and other such objects by Smith and others. Here is where I think the dangers of presentism seep in, and many of these objects and practices are not differentiated between cultural norms for the time and area vs. evidence of a serious commitment to occult worship by the Prophet.
This book, which is rather old at this point, is also undercut by the completed Jospeph Smith Papers Project. Where are the receipts and inventories of occult libraries and artifacts amassed by the Prophet? Where is the mention of magic rights and rituals in church meeting minutes?
Throughout the book, I kept thinking about 2nd Nephi 31:3 "...For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding." If anything, Quinn establishes an interesting backdrop to explain the cultural language that God utilized as He directed Joseph Smith in the restoration of the church.
January 4, 2022
Overall: A very interesting, but very dense book about the early origins of the LDS church and how much it was associated with folk magic.
Pros:
+ Very well researched
+ Great, compelling arguments regarding the influence of occult superstition and folk magic in the founders of the LDS church and its early church members. The author presents the facts as-is and makes logical conclusions with good evidence. (I disagreed with a couple of minor ones here, though)
+ Many surprising and interesting things about the Smith's family involvement in folklore and magic.
+ Good insight into the mindset and cultural context of the first half of the 19th century as to explain why a lot of this stuff was "mainstream". It helped avoid the "presentism" issue.
+ The last chapter was especially interesting about the continued use of some folk magic elements into the early 20th century and the subsequent distancing of many of those practices/objects by the church.
Cons:
- This is not an easy read. It reads more like a dissertation and spends a LOT of time in-depth explaining facts, arguments, counter-arguments, and nitty-gritty details. I would have preferred an abridged version for the layperson that I am, but it is what it is. That said, this book took me months to get through. :)
Pros:
+ Very well researched
+ Great, compelling arguments regarding the influence of occult superstition and folk magic in the founders of the LDS church and its early church members. The author presents the facts as-is and makes logical conclusions with good evidence. (I disagreed with a couple of minor ones here, though)
+ Many surprising and interesting things about the Smith's family involvement in folklore and magic.
+ Good insight into the mindset and cultural context of the first half of the 19th century as to explain why a lot of this stuff was "mainstream". It helped avoid the "presentism" issue.
+ The last chapter was especially interesting about the continued use of some folk magic elements into the early 20th century and the subsequent distancing of many of those practices/objects by the church.
Cons:
- This is not an easy read. It reads more like a dissertation and spends a LOT of time in-depth explaining facts, arguments, counter-arguments, and nitty-gritty details. I would have preferred an abridged version for the layperson that I am, but it is what it is. That said, this book took me months to get through. :)
December 31, 2020
Magic and Mormonism
I have to say- you have to be pretty committed to learning about Mormon history to finish this book. It is extremely thorough and academic. I almost wish there was a layman’s version just because after you sort through some of the academia, the content is so interesting. I learned a ton about the role of the occult in Christianity as a whole and Judaism. I learned a ton about Joseph Smith’s beliefs and practices in many aspects of the occult and how they fit into religiosity in general and into Mormon Doctrine specifically. D. Michael Quinn is an amazing scholar and historian.
I have to say- you have to be pretty committed to learning about Mormon history to finish this book. It is extremely thorough and academic. I almost wish there was a layman’s version just because after you sort through some of the academia, the content is so interesting. I learned a ton about the role of the occult in Christianity as a whole and Judaism. I learned a ton about Joseph Smith’s beliefs and practices in many aspects of the occult and how they fit into religiosity in general and into Mormon Doctrine specifically. D. Michael Quinn is an amazing scholar and historian.
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