Written by the TreasureGuide for the exclusive use of the Treasure Beaches Report.
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| Source: Joseph Smith Home Page: Money-Digging |
In colonial times and up into the 1800s they called it money digging. Today, of course, we call it treasure hunting.
They didn't have metal detectors or subsurface radar, so they filled the gap with other thing they thought might help them out. The technology gap was parlty filled with was superstition, magic and other mysteries.
One of the most famous and documented money-diggers in the early 1800s was Joseph Smith, who did what might have been either fraud or a type of remote viewing. Joseph sometimes called what he did "peeping." Some called it hokum.
In colonial America there were plenty of treasure hunters. Many were regular farmers or laborers while others were wealthy individuals with time and money to spare. They dug for buried money, lost mines, Spanish coins and pirate treasure - just like today.
Money-digging was a widespread folk practice in early 19th-century America, particularly in the rural areas of New England, New York, Pennsylvania. Many believed that the buried treasures were guarded by spirits, ghosts, enchantments or curses. Diggers sometimes used divining rods, were inspired by dreams, or used incantations, rituals (sometimes involving sacrifices). Some hired "seers" or conjurers to locate the treasures.
One of the most well-known names associated with money-digging was Joseph Smith. From what I've seen, he was more of a seer than digger. He charged a fee for his services.
Below is a drawing of one of his dig sites.
Smith History Vault: Blackman's 1873 History of Susquehanna Co. (excerpts)
And below are some other treasure seekers mentioned by Grok.
- Luman Walters (also known as Walters the Magician or Conjurer, ca. 1788–1860): A figure from the Palmyra/Manchester area in New York, described in contemporary accounts as a "vagabond fortune-teller" and former physician who resided in Sodus or Gorham. He was accused of being a paid conjurer (sometimes $3 per day) who led groups of money-diggers using magical books, circles drawn with swords, incantations, and even animal sacrifices (e.g., a rooster) to propitiate guardian spirits. Accounts portray him as a charismatic but dubious leader who influenced local treasure hunts, with one 1831 report calling him a constant companion to "money digging impostors."
- Groups in western New York and New England: Contemporary newspapers and folklore accounts describe widespread digs for Captain Kidd's treasure along coasts, islands, and rivers. For instance, in the 1820s, people in areas like Tunbridge, Vermont, or the Upper Connecticut River Valley excavated based on dreams or mineral rods. One 1825 account tells of a "respectable gentleman" in Tunbridge who, directed by a dream and rod, dug 7–8 feet on an island in a brook while pumping out water—only for the chest to supposedly slip away through the mud after someone spoke carelessly (violating silence rules). Holes from failed digs dotted landscapes, with reports of "acres of ground... dug three fathom deep" in pursuit of Kidd's loot.
- Daniel McGinnis, John Smith, and Anthony Vaughan (late 18th/early 19th century, Oak Island, Nova Scotia—closely tied to American treasure lore): Though in Canada, this is often linked to American maritime treasure traditions. In 1795, teenager McGinnis spotted a depression and block-and-tackle on Oak Island, suspecting pirate treasure (possibly from LaHave pirates). With friends Smith and Vaughan (farmers/settlers on the island), they dug what became the "Money Pit," finding layered platforms but facing floods. Later 19th-century syndicates (e.g., 1849 Truro company) continued, but early diggers were everyday locals motivated by folklore, not professionals.
- Benjamin Franklin's observations (earlier context, but persisting into 19th century): Franklin noted in the 18th century that money-digging was "mighty prevalent" around Philadelphia, with pits everywhere and even sensible people drawn in by the "peculiar charm" of finding hidden money—reflecting a belief that carried into the early 19th century.
- Washington Irving's fictionalized but culturally reflective account ("The Money-Diggers" in Tales of a Traveller, 1824): Describes treasure hunters using rituals, facing ghostly guardians, and dealing with "enchanted" treasure that moves or vanishes—mirroring real folk beliefs of the era.
- Other regional examples: In Pennsylvania and New York, diggers sought Spanish silver mines or Kidd's hoards using seer stones and conjuring. Accounts mention "hill-diggers" or groups led by mediums who claimed spirit guidance to chests of gold/jewels. One Vermont story from around 1800 involves a mysterious Spaniard (DeGrau) who dug with supernatural aid.
And here are a couple more from Copilot.
Josiah Stowell
A farmer who hired Joseph Smith to help search for a supposed Spanish silver mine.
Smith’s 1826 court appearance involved allegations that he attempted to “defraud” Stowell while acting as a “glass looker.”
Martin Harris
A later financial backer of the Book of Mormon.
An 1829 case accused Smith of attempting to defraud Harris in connection with treasure‑seeking claims, though the case was dismissed.
Members of the Smith family
Contemporary newspapers and later accounts describe the Smith family as participating in treasure‑digging as part of the local culture.
On July 24, 1822, the local newspaper in Palmyra reprinted an article titled "The Money Diggers" about the wave of treasure digging going on throughout New England. It reported that one man in Pennsylvania had discovered a treasure worth $50,000. The article explained "We could name, if we pleased, at least five hundred respectable men, who do, in the simplicity and sincerity of their hearts, verily believe that immense treasures lie concealed upon our Green Mountains; many of whom have been for a number of years, most industriously and perserveringly engaged in digging it up.
Frontier Americans often believed in the ability of some people to have supernatural sight aided by stones, crystals, minerals, or glass. "Glass-looking", scrying, and use of a 'peep-stone' or 'seer-stone' were thought to aid in finding lost items. Lore held that buried treasures might be associated with ghosts or spirits of the dead, particularly people who had, in life, been murdered in connection to the treasure. Visions or dreams, particularly thrice-repeated dreams, were seen as a way for spirits to contact the living.
Here is that source link. Folk magic and the Latter Day Saint movement - Wikipedia
Uncle Dale's Old Mormon Articles: NY, 1826-1828
Joseph Smith’s Treasure Digging In Doctrine and Covenants - wasmormon.org
Book of Mormon Overview: Joseph Smith and Treasure Digging
As I mentioned, Joseph Smith used gazing stones. One particular stone seemed to be a favorite and was described in several of the documents. He would put the chosen stone in a stove top hat, press his face to the hat and gaze at the stone. He would then report visions of treasures and locations.
It is easy enough to see his activities as nothing more than hucksterism, and it could have been purely that, but it could be an example of "remote viewing" facilitated by meditation upon the stone
Meditation on simple objects like stones is sometimes used to promote relaxation and assist access to the contents of the subconscious mind. The procedure could also have been done in such a way to provide physiological effects similar to breathing into a paper bag, which changes carbon dioxide blood levels. I have no idea if it was done that way or not.
Joseph's money-digging pursuits could be nothing more than a fraudulent money-making scheme, or showmanship, or it could have been a form of remote viewing. There will be those who immediately see it as one way or another., just like there are both believers and skeptics of remote viewing.
I haven't seen any evidence that any of Joseph's projects ever paid off with big finds, but that is not say they never did.
Treasure was often associated with protective guardians. The protective guardian might be in the form of a dragon, ghost or some kind of enchantment or curse. The challenge of the hunt is easily personified as having a character, a will and being a powerful oppositional force to be overcome. In earlier days, those kinds of impressions were perhaps more commonly accepted as being real or material rather than simply abstract expressions of the challenge.
There have always been chance finds that make that seem like they might be something more than chance. A farmer plowing a field and unexpectedly seeing the flash of gold or silver would be tempted to think of the surprising event as being somehow more than chance. He might thank providence or the forces rather researching the history of the area or more thoroughly analyzing the situation.
Times have changed and treasure seeking has changed, but the challenge, problem-solving and excitement is still the same.
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For those of you who are interested in remoted viewing, and it seems from the blog statistics that it is a popular topic, I'd recommend once again trying different forms of relaxation and meditation along with remote viewing.
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Looks like there is nothing exciting predicted for the near future.
Good hunting,
Treausreguide@comcast.net
