Epilogue.

Our investigation into the claims of Sojourner-Truth, Joseph Smith and Matthias, takes us from the war-torn Europe of the 16th Century to the Second Great Awakening on the American frontier. This book presents challenging evidence showing the real possibilities of malignant influences. Interestingly, the lives of the pure in heart and the self-deluded are investigated from original, hard to find, historical records, showing the battle between good and evil forces!

We will investigate the full story of the notorious Prophet Matthias from the second great awakening. Additionally, in this final chapter, we shall present the Prophet Matthias of the 16th Century, who, like the notorious Prophet Matthias from the 19th Century, experienced shocking and unforgettable similarities!

Christians, Jews, and Moslems, along with all religious faiths, and organizations acknowledge the existence of right and wrong, God and the Devil. It’s impossible to believe in a God or spiritual, heavenly entities without accepting the reality of evil spirits or the Devil.

We shall investigate, present, and examine all the evidence; as fact is a lot stranger and more challenging than fiction! These coincidences are spectacularly alarming due to the possible existence of demonic evil spirits interfering in ordinary citizens’ lives!

The acceptance of evil spirits, or the Devil; does not mean that a person believes in following them. For a person to believe in a God or a supreme divine power requires the existence of faith; it is the power of this principle which enables the same individual to accept the reality of both good and evil spirits.

We shall examine the evidence from within historical documents: within these papers, we shall read the reports on Prophet Matthias and his murderous sexual immorality around the city of Munster. This information is a foundation for the main story between the Mormon Prophet Joseph Smith: and the convicted notorious Prophet Matthias: (a.k.a. Robert Matthews.)

The main story has been full of shocking surprises, involving Sojourner-Truth: and many other famous characters from the American frontier.

Surprisingly we do not present another history book full of dates! We offer an unforgettable investigation into the lives of people who were adversely affected by men, who claimed to know the difference between demonic and heavenly spirit entities!

Contained within the pages of this book are the undeniable curious connections between all three Prophets.

1. Prophet Matthias of the 16th century.

2. Prophet Matthias of the 19th century.

3. The Mormon Prophet Joseph Smith!

The Matthias of the 16th Century flourished in a time of changing religious ideas and dogma. The reformation is in its evolution, with the translated Bible causing the traditional Roman Catholic Christian church to struggle and fight for its survival!

In parallel to this, in the 1800s, we see a revolution in the newly-formed American constitution. Entering the fray is Matthias of the 19th century, bringing with him ideas and religious mania. Within the Norfolk Advertiser dated Saturday 27th December 1834, we read a most interesting newspaper article talking about the Prophet Matthias in New York City. We read under the title of ‘Matthias the Prophet’ the following. ‘Those who have heard of the fanatic knavery of this wretch pretending to wield the sword of Gideon will be surprised that just three hundred years ago a fellow by the same name assumed similar preternatural power and imposed upon the incredulous. It presents a curious coincidence.  Matthias, who has excited so much attention in this community for a few months past, is not without a prototype in history. There are some striking coincidences between him and the person whom we are about to quote, which will not fail to arrest the attention of the reader.’ (Ref: 95)     

Interestingly we have information about two Prophets, having the same name, living half a world away from each other, with three hundred years separating them! Can there be a potential connection between these two Prophets? Let’s investigate together, shall we!

The Anabaptists divided from mainstream Christianity. They were neither Protestants nor Roman Catholic: more like a religious sect, resurrected like a phoenix from the fires of civil unrest within the Magistrates of upper Germany. A man named ‘Muncer’ was ‘the first Anabaptist Prophet, and he perished on a scaffold at Mulhausen in 1526.’ (Ref: MERE 238) 

The name ‘Anabaptist’ was partly due to their doctrines regarding baptism by immersion into water, rather than baptism by the sprinkling of water. Firmly they also had fundamental beliefs concerning the requirements to baptize adults and not infants or children. The Prophet Matthias and the Anabaptist’s religious sect were ‘in the habit of declaring that infant baptism was an invention of the Devil.’ (Ref PC 482)

William Roberson, a fellow of the Royal Society; and Principal of the University of Edinburgh and a Historiographer to His Majesty for Scotland, wrote twelve volumes of history. In 1817, in the city of London, these twelve significant volumes of history were re-published. Within volume six, chapter five entitled Emperor Charles: we read the information concerning Prophet Matthias in Germany in 1534.

Two of the leaders and Prophets of the Anabaptist faith were: John Matthias, who was a baker from Harlem, and John Beukels, a traveling tailor from Leyden. Together the two Prophets moved into the city of Munster. The city was, quote. ’Under the sovereignty of its bishop, but governed by its senate and consuls.’

United, the two prophets, set out with confidence and determination to preach their doctrines. Like rats following the Pied Piper, many Munster citizens were from the city’s poor and underclass. Some of the converts were citizens of good standing such as: ‘Rothman, who had first preached the Protestant doctrine in Munster, and Cnipperdoling, a citizen of good birth and considerable eminence.’ (Ref: WR 74)  

With the support of their ever-increasing converts, the two prophets moved forward, preaching their doctrines at all opportunities. Eventually, after several unsuccessful attempts, Prophet Matthias became, and I quote, ’masters of the town.’ Undeterred by his past failures, Prophet Matthias decides to gain possession of Munster via a more direct approach. Fixed in his desires, he secretly calls for help and assistance from his friends and associates in the neighboring country. Like a conquering army, we are told they ’suddenly took possession of the arsenal and senate-house in the night time, and running through the streets with drawn swords, and horrible howling’s, cried out alternately, Repent, and be baptized and Depart, ye ungodly.’  Fearing the loss of life or possessions, we are told. ‘The senators, the canons, and the nobility, together with the more sober citizens, whether Papists or Protestants, terrified at their threats and outcries, fled in confusion, and left the city under the dominion of a frantic multitude, consisting chiefly of strangers.’ (Ref: WR 75)          

Ensconced in his claimed power and authority, Prophet Matthias starts his ironclad rule in Munster, supported by the ordinary peasants. Incredibly as the Anabaptists continued to grow in numbers, their doctrines expand against organized mainstream society. Rebelliously they were against the law of the land, as upheld by the appointed Magistrates; we read. ‘They also maintained, that among Christians who had the precepts of the Gospel to direct, and the spirit of God to guide them, the office of a magistrate was not only unnecessary, but an unlawful encroachment upon their spiritual liberty and they found fault with all distinctions by birth, rank, or wealth.’

In many ways, the so-called Prophet Matthias disciples, within the Anabaptist faith, exhibited anarchists’ characteristics. Clothed in self-delusion, John Matthias was a man, quote. ‘Who in the style and with the authority of a prophet uttered his commands, which, it was death to disobey.’  It is unclear how many disobeyed Prophet Matthias: however, the history books are clear upon the principle that Matthias’ disciples had the choice of life, through total obedience or death through disobedience.

Self-obsessed and enrobed with power and authority, Prophet Matthias ruled the city of Munster, we read. ‘Nothing now remaining to overawe or control them, they set about modeling the government according to their own wild ideas; and though at first they showed so much reverence for the ancient constitution, as to elect senators of their own sect, and appoint Cnipperdoling and another proselyte consuls, this was nothing more than formal; for all their proceedings were directed by Matthias, who in the style  and with the authority of a prophet, uttered his commands, which it was instant death to disobey.’ (Ref: WR 75) Ensconced in Munster’s city: obedience to Prophet Matthias was mandatory: to disobey surely meant death, both spiritually and physically.

Contained in the Historical Class Book, from the Reformation in 1517 to the accession of Queen Victoria in 1837, written by John Davenport, we find recorded the following regarding Matthias and his actions within the city of Munster: we read. They; ‘pillaged the churches, defaced the ornaments, and destroyed all the books except the Bible.’

Unquestionably, the magistrates’ attack and rejection plunge the city into chaos, as the responsible citizens of Munster desert the city. Continuing with our investigation, we read. ‘The pseudo-prophet then ordered every man to bring forth his property, which he immediately deposited in a public treasure, naming persons to distribute it for common use of all.’  (Ref: JD 36)

In another record, we read. ‘He ordered the estates of such as fled to be confiscated, and sold to the inhabitants of the adjacent country; he commanded every man to bring forth his gold and silver and other precious effects, and lay them at his feet; the wealth amassed by these means he deposited in the public treasury, and named deacons to dispense it for the common use of all.’ (Ref: WR 76)

It is reported they are also said to have maintained that, ‘among the saints, all things ought to be in common.’ (Ref: PC 482)

Growing in confidence, Prophet Matthias increases his control over his deluded disciples’ hearts, minds, and bodies. Shockingly, Munster’s organized, established society systematically crumbles as Matthias releases his disciples from subjection to laws or taxes. Amazingly the next line informs us: ‘they are also said to have the devil.’  (Ref: PC 482)

Within the historical record, we read. ‘The members of this commonwealth being thus brought to a perfect equality,’ Matthias then moves forward into his next stage of control; he commanded all of them to eat at the tables prepared in public and even prescribed the dishes which were to be served up each day.’ (Ref: WR 76)     

The Penny Cyclopedia of the Society for the Diffusion of Useful Knowledge published in 1833 had some interesting points to make regarding the Anabaptists and the so-called Prophet Matthias: we read. ‘Matthias named Munster, Mount Zion, and proclaimed himself it’s King.’ (Ref: PC 482)

In his words, and with his actions, Prophet Matthias is in full control of the atrocities due, in part, to his claimed shocking revelations. Indeed it must be said that; many, if not all the disciples of the Anabaptists ‘boasted of immediate revelations to themselves, and taught that men ought to regulate their conduct by the visionary precepts which they supposed inspiration might dictate. They despised not only ecclesiastical but civil laws; and held that all government was nothing but usurpation.’ (Ref: HM 198)

Unrestricted Matthias in Munster is running a theocracy, not a democracy. This ruling theocracy is clothed in Christianity’s soft robes: however, the dark demonic actions within the Anabaptists’ deluded leaders represent horrors unforgettable within human history. In the attempt to understand Matthias and his disciples’ delusion, perhaps we should take a few moments to look at some actions of other leaders within the Anabaptist religion. Recorded in the History of Maryland, from its first settlement in 1633 to the restoration in 1660, we read. ‘Encouraged by this doctrine, the peasants and the boars throughout Germany rose up in arms and threatened destruction to every government. One of their leaders in Switzerland, in the presence of his father and mother, cut off his brother’s head with a sword, assigning to them as a reason for it, that he was commanded by God to do so.’ (Ref HM 198)

John Boccold or Beukels was the friend and fellow prophet of Matthias in the city of Munster. He, ‘in one of his fits of exaltation, solemnly promenaded the streets of Munster, stark naked.’ (Ref: PC 482)

In one record, we read. ‘ He (Boccold) instructed the prophets and teachers to harangue the people for several days concerning the lawfulness, and even necessity of taking more wives than one, which they asserted to be one of the privileges granted by God to the saints.’  ‘When their ears were once accustomed to this licentious doctrine, and their passions inflamed with the prospect of such unbounded indulgence, he himself set them an example of using what he called their Christian liberty, by marrying at once three wives, among which was the widow of Matthias, a woman of singular beauty, As he was allured by beauty, or the love of variety, he gradually added to the number of his wives until they amounted to fourteen, though the widow of Matthias was the only one dignified with the title of Queen, or who shared with him the splendor and ornaments of royalty. After the example of their prophet the multitude gave themselves up to the most licentious and uncontrolled gratification of their desires. No man remained satisfied with a single wife. Not to use their Christian liberty was deemed a crime. Persons were appointed to search the houses for the young women grown up to maturity whom they instantly compelled to marry. Together with polygamy, freedom of divorce, its inseparable attendant, was introduced and became a new source of corruption. Every excess was committed of which the passions of men are capable when restrained neither by authority of laws nor the sense of decency; and by a monstrous and almost incredible conjunction, voluptuousness was en-grafted on religion, and dissolute riot accompanied the austerities of fanatical devotion.’ (Ref WR 81)

In the History of Modern Europe, written in 1818, we read. ‘No man remained satisfied with a single wife. The houses were searched; and the young women were instantly seized and compelled to marry.’ (Ref MERE 239)

From written reports, the desires of men appear insatiable. The legalized rape of young women; is out of control, as the innocent’s concerns are cast to one side. How did this happen, and why do we find the respectability of marriage and family life devastated within the Anabaptist community in and around Munster. Referring to the pseudo-prophet John Boccold: we read. ‘The excesses to which this imprudent imposter now abandoned himself are too revolting to be more than hinted at in this place. Suffice it therefore to say that having asserted the lawfulness, nay the necessity, of having more wives than one; he himself set them an example by marrying at once three, a number which he afterwards gradually increased to fourteen.’ (Ref: JD 36)

Matthias’ friend and shadow prophet John Boccold also barked commandments, which, if disobeyed, resulted in death! Boccold commanded his male disciples to follow his example and take additional wives: for this purpose, the men of Munster searched within the houses, barns, and hiding places for the young women. They called it marriage; however, when ‘the girls were instantly seized and compelled to marry,’ the men of Munster are committing mass rape upon the innocent youth within their community and religion. None of the male disciples remained with only one wife: ‘as it was instant death to disobey this tyrant in anything. One of his (prophet Boccold) wives having uttered certain words that implied some doubt concerning his divine mission,’ received what they considered as joyful justice! Prophet Boccold; immediately called the whole number of them together, and commanded the blasphemer, as he called her, to kneel down. Walking towards her, and showing no mercy, Prophet Boccold cut off her head with his own hands; and so far were the rest from expressing any horror at this cruel deed, that they joined him in dancing, with a frantic joy, around the bleeding body of their companion.’ (Ref: HM 199)

From these historical accounts, and the general understanding of many other records, the evidence is clear: Matthias and other Anabaptist prophets and leaders received what they considered revelation or visions. They claimed on many occasions to hear the voice of God, telling them what to do and say. Unfortunately, on most, if not all occasions, their words and actions resulted in death and destruction for all concerned! The final evidence comes from none other than the Prophet Matthias!  During May 1534, we find the city of Munster under siege, during which time we are told. ‘Mathias assumed absolute authority, and wrote to his brethren in the low-country, inviting them to assemble at ‘Mount Sion’, so he termed Munster that they might set out in a body to reduce all nations under their dominion.’(Ref: MERE 239)     

Details are forthcoming; within another account, we read. ‘While they were thus employed, the Bishop of Munster, having assembled a considerable army, advanced to besiege the town. On his approach, Matthias sailed out at the head of some chosen troops, attacked one-quarter of the camp, forced it, and after great slaughter returned to the city loaded with glory and spoils. Intoxicated in the success, he appeared next day brandishing a spear and declared that, in imitation of Gideon, he would go forth with a handful of men and smite the host of the ungodly.’ (Ref: WR 77)                            

The success of attacking such a formidable army set on the destruction of Anabaptist’s proved fatal for Matthias. Bathed in blood and so-called glory, Matthias handpicked thirty men who would accompany him on his next attack upon the now fully prepared Bishops army; we read. ‘Thinking nothing now impossible for the favourites of Heaven, he (Matthias) went out to meet the enemy, accompanied by no more than thirty of his followers; boasting, that like Gideon, he would smite the host of the ungodly with a handful of men.’ (Ref: MERE 239)

Matthias and his small band of thirty men charged the camp of the oppressing army. Undoubtedly they were full of confidence, believing they had the power of God with them, thinking they were like Gideon charging into battle and the history books. Were they successful, and did they return with even more glory and spoils? A few lines within the historical records provide us with the answer; we read. ‘Thirty persons whom he named followed him and as might be expected were all cut off.  (Ref: JD 36) or ‘The Prophet and his thirty associates were slain.’ (Ref: MERE 239)    

In yet another record, we read. ‘Thirty persons whom he named followed him without hesitation in this wild enterprise, and rushing on the enemy with frantic courage, were cut off to the man.’ (Ref: 77) Here we see self-delusion which led to the destruction of Prophet Matthias, and all those that followed him on that fateful day!

The successor to Prophet Matthias was his friend and fellow prophet ‘John Boccold.’ The delusion of this prophet is without question; however, for now, let us note that ‘he stripped himself naked and marched through the streets, proclaimed with a loud voice that the kingdom of Zion was at hand; that whatever was lowest should be exalted. To fulfill this, he commanded the churches and most lofty buildings in the city to be leveled to the ground.’ In the same record, we also read. ‘A Bible was carried on his one hand, a naked sword in the other.’ (Ref: WR 78)

Considering the relevance of this information, on the one hand, we may believe the presented evidence is no more than a coincidence, a fluke, something that is worthy of no contemplation. On the other hand, the information may be considered worthy of reflection due to the possible connections of evil spirits affecting the life of humanity! If the latter is your chosen viewpoint, there is a strong possibility that you are a religious person who believes in the existence of a supreme divine power, whom you may view as a God! You may believe in a God and good spirits; you may accept the scriptures and religious text as communication from deity. You may have faith enough to move mountains. However, the questions to consider are, do evil spirits exist? And are they at war with humanity here upon this earth?

In conclusion, men claiming to be prophets of the almighty God have, through their actions, brought death and desolation upon the heads of their disciples. In simple terms, if a prophet brings death, devastation, and destruction, then what is the point of listening to or following such a doctrine! If a prophet wants to take your wife, children, or wealth, then run for the hills as fast as you can, as the God of this universe does not want or need them!

If a prophet brings peace, love and joy then perhaps his words are worth investigating.

In closing, as you ponder the contents of this manuscript, you as the careful reader, and the student of history, should think then decide if good and evil spirits exist.

The Summary of Curious Coincidences between  John Matthias of the 16th century and Prophet Matthias of the 19th century.

Item 1: Baptism by immersion into the water, rather than baptism by the sprinkling of water.

The connections between all three prophets.

1. Prophet Matthias of the 16th century: believed in this.

2. Prophet Matthias of the 19th century: believed in this.

3. The Mormon Prophet Joseph Smith:  believed in this.

Item 2. Matthias called out; ‘Repent and be baptized.’ 

The connections between all three prophets.

1. Prophet Matthias of the 16th century: believed in this.

2. Prophet Matthias of the 19th century: believed in this.

3. The Mormon Prophet Joseph Smith:  believed in this.

Item 3. Obedience to all his laws and commandments were vital to life.       

The connection between all three prophets.

1. Prophet Matthias of the 16th century: believed in this.

2. Prophet Matthias of the 19th century: believed in this.

3. The Mormon Prophet Joseph Smith: believed in this.

Item 4. The Saints were to have all things common. 

The connections between all three prophets.

1. Prophet Matthias of the 16th century: believed in this.

2. Prophet Matthias of the 19th century: believed in this.                                                                                                                                                        3. The Mormon Prophet Joseph Smith:  believed in this.

Item 5. Association connects Matthias and the devil.

Connections between all three prophets.

1. Prophet Matthias of the 16th century:  experienced this.

2. Prophet Matthias of the 19th century: experienced this.

3. The Mormon Prophet Joseph Smith: experienced this.

Item 6. Matthias prescribed the food each day.

A connection between two prophets.

1. Prophet Matthias of the 16th century: practiced this.

2. Prophet Matthias of the 19th century: practiced this.

Item 7. Zion is the gathering place for Matthias and his followers.   

A connection between all three prophets.

1. Prophet Matthias of the 16th century: believed in this.

2. Prophet Matthias of the 19th century: believed in this.

3. The Mormon Prophet Joseph Smith:  believed in this.

Page: 448

Item 8. Matthias gave and received direct revelations. 

A connection between all three prophets.

1. Prophet Matthias of the 16th century: believed in this.

2. Prophet Matthias of the 19th century: believed in this.

3. The Mormon Prophet Joseph Smith:  believed in this.

Item 9. Matthias made a connection to Gideon. 

A connection between two prophets.

1. Prophet Matthias of the 16th century: practiced this.

2. Prophet Matthias of the 19th century: practiced this.

Item 10. Self-delusion leads to the destruction of Prophet Matthias. 

Connections between all three prophets.

1. Prophet Matthias of the 16th century:  experienced this.

2. Prophet Matthias of the 19th century: experienced this.

3. The Mormon Prophet Joseph Smith: experienced this.

Item 11. A sword and Bible used by Prophet Matthias.

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  95. 240 History of the Church V1: Page 128- 131                                                     1897.        
  96. 241 History of the Church: V4: Pages 580 – 582                                               1897.        
  97. 245 History of the Church: V1 Page 53                                                              1897.        
  98. 246 History of the Church: V1 Page 170 – 172                                                 1897.        
  99. 247 History of the Church: V4 Page 414                                                           1897.        
  100. 248 History of the Church lesion 36                                                                   1897.                          
  101. Church History and modern Revelation V1 (J. Smith)                                         N/A       For Melchezedick Priesthood Quorums.                                                              N/A
  102. Life of Joseph Smith the Prophet. George Q Cannon.                                       1888.        
  103. Tubal-Cain Encyclopaedia. W132.                                                                       N/A          
  104. Tubal-Cain secret password of Freemasonry. W132.                                           N/A          
  105. Tubal-Cain. W132.                                                                                               N/A          
  106. American Advocate Hallowell M.E.                                                                    8th Oct 1834.
  107. Newark Daily Advertise.                                                                                      16th April 1834.
  108. New York Times.                                                                                                25th Dec 1892.
  109. Commercial Advertiser New York.                                                                    27th Sep 1834.
  110. Baltimore Patriot.                                                                                               1st May 1835.
  111. Pennsville Telegraph.                                                                                          24th April 1885.
  112. Daily National Intelligencer.                                                                               24th Sep 1834.
  113. Commercial Advertiser New York.                                                                    14th Nov 1834.
  114. Albany Argos.                                                                                                     5th May 1834.
  115. Saratoga Sentinel.                                                                                               21st April 1835.
  116. New York Courier & Enquirer.                                                                          21st Jan 1835.
  117. Cabinet.                                                                                                               27th Sep 1834.
  118. New York daily Advertiser N.J.                                                                         22nd April 1835.
  119. Glouster Telegraph.                                                                                             25th Aug 1835.
  120. Saratoga Sentinel.                                                                                               25th Aug 1835.
  121. Xxx                                                                                                                       xxx
  122. Columbian Register New Haven.                                                                       4th Oct 1834.
  123. Nantucket Inquire.                                                                                              22nd April 1834.
  124. Evening Post New York.                                                                                    24th Sep 1834.
  125. New York Times.                                                                                                  N/A
  126. Evening Post New York.                                                                                    27th Nov 1834.
  127. Washington Review.                                                                                           13th June 1835.
  128. Patriot and Eagle.                                                                                                29th Aug 1835.
  129. Commercial Advertiser.                                                                                     19th Aug 1835.
  130. Jefferson.                                                                                                            20th April 1835.
  131. Malcom Weekly Telegraph.                                                                                30th April 1835.
  132. Commercial Advertiser.                                                                                     3rd Oct 1835.
  133. Newport Mercury.                                                                                               24th Jan 1835.
  134. Weekly Easter Argos.                                                                                         25th Aug 1835.
  135. Bostern Traveler.                                                                                                 2nd Jan 1838.
  136. Philadelphia Enquirer.                                                                                        7th Aug 1835.
  137. Richman Wig.                                                                                                     18th Sep 1835.
  138. Newark Daily advertiser.                                                                                     19th Aug 1835.
  139. Lowell Patriot.                                                                                                    14th Aug 1835.
  140. Hampshire Gazette.                                                                                            26th Aug 1835.
  141. Portland advertiser.                                                                                             20th Dec 1836.
  142. Jamestown Journal.                                                                                             26th Aug 1835.
  143. 291 Connecticut Herald.                                                                                     25th August 1835.
  144. Gloucester Telegraph.                                                                                         6th May 1835.
  145. Albany Argus.                                                                                                     14th Aug 1835.
  146. Hampshire Gazette.                                                                                            19th July 1837.
  147. Commercial Advertiser.                                                                                     12th Sep 1835.
  148. Liberator Boston M.A.                                                                                       22nd Nov 1834.
  149. Sun Pettiford M.A.                                                                                             27th Nov 1834.
  150. Gloucester Telegraph.                                                                                         9th Sep 1835.
  151. Vermont State paper.                                                                                          18th Aug 1835.
  152. New York Dayton.                                                                                             11th Sep 1835.
  153. Times Hartford                                                                                                   30th Nov 1835.
  154. Liberator Boston M.A.                                                                                       22nd Nov 1834.
  155. Commercial Advertiser.                                                                                     11th Nov 1834.
  156. Benjamin H Folger F.H.R.                                                                                 N/A
  157. Emmeline Disbrow Folger F.H.R .                                                                        N/A
  158. Alexander Gazette.                                                                                             27th Nov 1834.
  159. Illinois weekly State Journal.                                                                              15th Nov 1834.
  160. Emmeline Disbrow Folger F.H.R.                                                                        N/A
  161. Commercial Advertiser.                                                                                     2nd Oct 1834.
  162. Tarboro Press.                                                                                                     3rd Oct 1834.
  163. Jamestown Journal.                                                                                             26th Oct 1835.
  164. Huron reflector.                                                                                                  21st Oct 1834.
  165. Spectator.                                                                                                            14th Aug 1837.
  166. Alexander Gazette.                                                                                             30th Nov 1835.
  167. Kalamazoo Gazette.                                                                                           21st Oct 1837.
  168. Saratoga Sentinel New York.                                                                              25th Aug 1835.
  169. Log Cabin.                                                                                                                            7th Aug 1841.
  170. Weekly Herald.                                                                                                   7th Aug 1841.

(H)    Harvard College Library; Treasures of Harvard Collage.                                                                     Narrative of Isabella part one (Mr. G. Vale.)                                             9+12+13+14+15+16+17+18+20+21+27+28+29+30+31+32+33+34+35+36+ 37+38+39+40+42+53+54+55+56+57+58+59+60+61+62+63+70+71+72+73                                74+75+76+78+80+82+83+84.                                                                                      1830 -1842

(N)   Narrative of Isabella part two; (Mr. G. Vale)             13+16+37+20+21+22+23+26+33+38+39+40+42+43+44+45+48+50+51+52+                                                   53+54+55+59+60+61+62+63+ 64+65+69+70+71+75+76+79+85+86+87+ 88                                +89+90+91+92+93+101+193+107+108+113+                                                                     1835

(ACA)       William L. Stone APPENDIX                                                                                                     A328+A343+A344+A345+                                                                                                   1835

(C) The Progress of Fanaticism. Mr. Stone;     24+20+27+35+37+64+66+67+69+90+91+102+103+104+105+106+114+116+                                             130+151+154+160+164+165+168+170+171+175+177+178+179+182+184+                           187+190+191+192+193+194+195+197+198+199+200+201+202+203+204+   205+206+207+208+209+211+213+214+ 215+226+227+231+232+237                              1835

(S) Dictated by Sojourner-Truth / Isabella Van Wageners.                                                                      The Narrative of Sojourner-Truth.                                                                                                               Edited by Oliver Gilbert, with the Appendix by Theodore D. Weed.                  1850

(MI)           1=Katy                                                                                                                  1850

(MW) Matthias by his Wife.                                                   6+7+8+9+10+11+12+13+16+17+18+19+20+21+22+23+24+25+                     26+32+33+34+35+36+38+39+40                                                                        1835

 (MWA)    36+43+44+45                                                                                                       1835

(C.L.)        William L. Clements Library. Letters of Margaret Matthews.                                                          Ref:1                                                                                 Dated 4th April 1835  Ref:2                                                                                 Dated 6th April 1835  Ref:3                                                                                 Dated 8th May 1835      Ref:4                                                                                 Dated 29th May 1835 Ref:5                                                                                 Dated 11th June 1835     Ref:6                                                                                 Dated 6th July 1835