Introductory Preface

THE rise and growth of Mormonism is one of the most remarkable phenomena of the nineteenth century. It is deserving of thorough investigation, whether the investigation be conducted from the point of view of the sociologist, the psychologist, or of the student of politics or of religion. But from whatever point of view it is regarded, a correct understanding of its origin and development can be gained only by the method which is applicable to all similar phases in the life of man; and this method may be described, although somewhat unsatisfactorily, as that of historical and comparative psychology. In Mormonism, as in all religions and religious communities, we have to deal only with peculiar and complex combinations of the same ideas, feelings, motives and deeds, that are common to the entire human race.

This essay of Mr. Riley is a conscientious and painstaking study of the founder of Mormonism, as one among not a few instances of the astonishing results that follow from the concurrent action of the individual man and the favoring opportunity afforded

vi INTRODUCTORY PREFACE by the prevalent intellectual and social environment. Without Joseph Smith's personality being taken largely into the account, no account can be given of the rise and growth of the religious movement which he started. But Joseph Smith, under other conditions than those which actually surrounded him in the first third of the last century, or Joseph Smith under the conditions actually existing any where in the country in the last third of the same century, could not have become the founder of Mormonism. Man and environment were necessary for a new religion that should claim to be based upon a succession of revelations and miracles, recorded for the world to pass judgment upon, in the form of printed books. Hence the necessity for studying the man, not only in his own inheritance and personal characteristics and experiences, but also in his surroundings — the people of his neighborhood and time.

The material for this study in psychology has been somewhat peculiarly difficult to acquire and to handle. At the time when the subject of the study lived, there was little or no disposition or fitness for considering such manifestations of abnormal psychical development from the scientific point of view. And so far as I am aware no very thorough attempt at such a study of the personal sources of Mor monism has hitherto ever been made. This should

INTRODUCTORY PREFACE vii be borne in mind by the reader who is fitted to form an expert opinion upon the success of the author in his effort to explain the facts from points of view now somewhat firmly held by the modern student of physiology and psychology. There is plainly room for a justifiable difference of opinion as to the relative amounts of shrewd insight, self-deception, disease of imagination and judgment, and conscious, intentional fraud, which must be admitted. Un doubtedly, the mixture of all these factors varied greatly from time to time, — as in the career of all men who at all resemble Joseph Smith, the founder of Mormonism. I am sure, however, that no student of such phenomena can fail to appreciate the value of the services rendered by the author. The larger circle of readers, who make no claim to a special interest in abnormal psychology, even when it manifests itself within the sphere of man's religious life, will find much to interest and instruct them in this volume. I take pleasure, therefore, in thus briefly introducing Mr. Riley's essay to all classes of readers.

GEORGE TRUMBULL LADD.

Yale University, New Haven, May, igos.