The Birth of Mormonism

Front matter

THE BIRTH OF MORMONISM

BY

JOHN QUINCY ADAMS, D. D.

Chapter 1

The Birth of Mormonism

IT is perhaps necessary to remind ourselves that the closing years of the eighteenth and the first third, or more of the nineteenth century, furnished fruitful soil for religious cranks and hobbies and isms. Possibly no period in modern history has witnessed a more luxuriant growth of such products. Morality and religion were at a low ebb, or at least the latter was chiefly for fightings within if not without; for vagaries, divisions, sensations, physical and emotional, almost without number; for "the falling," "the jerking," "the rolling," and "the danc- ing," exercises to the glory of God; for "Pilgrims" (1817), who were led by an inspired prophet, and who made of raggedness and uncleanness a virtue, wearing their clothes unchanged as long as they would hold together; for Dylkes, "the Leatherwood God" (1828), who at an Ohio camp meeting, announced himself as the professed Messiah; for Jemimah Wilkinson, "the Universal Friend;" for William Miller and the end of the world, with proper ascension robes, and for Joseph Smith, Jr., and the Mormon Bible. This is not a complete catalogue of such movements during these years, and from such sowing we are still reaping a harvest.

Of course this religious ferment had in it good as well as evil, but when we are tempted to sigh for "the good old days" of our fathers, we would do well to quit sighing and read some history. It is thought by many now that the early settlement of this part of the "West," (Western and Central New York) consisted only of God-fearing, man-loving men and women, with children just ripe for the Sunday School book, and that in these ways they are in contrast with the settlers of the West of these degenerate days. But if contemporary chronicles are to be believed, while "grace abounded" sin "did much more abound." Mormonism was, therefore, planted in fertile soil. The climate was favorable to its growth. The people delighted in humbuggery, and Joseph Smith is one of the highpriests of the art.

"The First Church of Christ of Latter Day Saints" was organized April 6, 1830, at the house of Peter Whitmer, Fayette, Seneca County, N. Y., with six members. In the history of Mormonism this is its official birthday, corresponding to the Day of Pentecost in the Christian Church. Mormon historians describe the events of this day in glowing language. Orson Pratt subsequently figured. out that it was just eighteen hundred years to a day since the resurrection of Jesus Christ. We shall find very often that Mormon Apostles, Priests and Prophets are surprisingly accurate in such matters!

Like Pentecost this day does not dawn without a long process of preparation. We are here largely concerned with this preparatory work. In the first place we shall tell the life story of some of those who laid the foundations and are responsible for the beginnings of what has proved to be the most virile new religion which the fertile nineteenth century produced. Then we shall consider its sacred books, their character and origin. We begin, therefore, with "the Prophet, Seer and Revelator," the first President of the Church of Jesus Christ of Latter Day Saints, Joseph Smith, Jr.

Sharon, Vt., has the honor of being the place, December 23, 1805, the date, where and when Joseph Smith, Jr., first saw the light. Cannon says: "His parents were toil- ers, their characters were godly, and their names unstained." Well known facts, however, scarcely sustain so favorable a judgment. Both parents were of Scotch descent. His father was ignorant, lazy, of not much account—certainly not eminent for godliness, nor yet very bad. Like his illustrious son, the future "patriarch" of the Church was engaged in hunting for Captain Kidd's money—certainly not an immoral occupation—and was also charged, in company with Jack Downing, with making counterfeit money, but turned State's evidence and thus escaped punishment. Joe's mother, whom the prophet. resembled, had more native wit and shrewdness than her husband, which stood her in place of "schooling." She was given to reveries and fortune telling, was possibly a fanatic rather than a fraud, but was a good teacher for her son. Joseph was the fourth of nine children, and his mother early decided, probably in view of his mental ability to deceive in which he resembled her, that he was destined for a distinguished career as a prophet, magician, fortune teller, discoverer of springs of water or gold mines, or some other equally honorable and lucrative occupation.

In 1816, the family removed to Palmyra, N. Y., and two years and a half later to the town of Manchester. Here they squatted on a small farm, built a two-roomed log house, and lived until their fortunes were improved by the new religion, and they departed for Kirtland, Ohio. The universal testimony of those who knew them at this time is that the family were a lazy, illiterate, drinking, shiftless, good-for-nothing lot, having no regular occupation, doing everything by turns, and nothing long, and living largely off their neighbors, while Joe, whose besetting sin then, as later, was lying, was considered the most worthless of them all. When he learned to read nobody knows. His favorite poetry was the thrilling stanza:

"My name was Captain Kidd, As I sailed, as I sailed; And most wickedly I did, God's laws I did forbid, As I sailed, as I sailed."

If uniform tradition is to be believed, he was also an adept in robbing orchards and hen roosts, when the needs of the family required it—Joe was always kind to his family—and was very averse to any muscular exercise. Cunning apparently served him a better purpose than muscle. Tucker describes him as noted chiefly "for his indolent and vagabondish character and his habits of exaggeration and untruthfulness… He could utter the most palpable exaggeration or marvellous absurdity with the utmost apparent gravity." He was the pride of his father, "who has been heard to boast of him as the 'genus of the family,' quoting his own expression." Whether this title was bestowed because of his prophetic gifts, or because he, more frequently than the other members, supplied the family table with the necessary things for this life, our sources do not tell.) He assumed the prophetic roll quite early, and gave, as most later prophets do, oracular expositions of the book of The Revelation. Receiving his mother's approval, he secured a divining rod and went into business. He also made much use of the "Palmyra seer stone," or "peek stone," said to have been shaped like a child's foot, and to have been found, in fulfillment of Joe's prophecy, in digging a well on the premises of Mr. Chase in 1820. Certain profane authorities assert that neither the story about the find nor shape of the stone is true. Like the golden plates it long since disappeared from mortal sight. Thus was Joe qualified and trained for his future work.

During these years the Smiths made eager search for hidden wealth. Acres of ground near Palmyra, and elsewhere, were dug over, the other fellows as a rule doing the digging. Midnight, with a full moon was the most desirable time. Again and again they were on the verge of some great discovery, but unfortunately the diggers would harbor some impure thought, or speak a word, and at once the box of gold would sink into the ground beyond the reach of the spade, or be spirited away by angel or demon, whither only Joe knew. But no failure discouraged Joe, and no tale invented by him was too improbable to find believers. But under such discipline his prophetic powers were growing far beyond the original claims. These were the years described by Joe in his autobiography when he was 'displaying the corruption of human nature,' one of the few perfectly accurate statements ever made by the prophet.

Joseph's wanderings often kept him away from home for months, and took him to various places in this State and Pennsylvania. An interesting record of one of these visits was unearthed a few years ago by Bishop D. S. Tuttle in the records of a justice's court in Bainbridge, Chenango County. The story is told and documents quoted in the article on Mormonism in the Schaff-Herzog Encyclopedia of Religious Knowledge.

On these journeys, it is probable that Smith met some of those with whom he was later to be intimately associated, among them Sidney Rigdon and Parley P. Pratt, both of them better educated than Smith but in many ways. kindred spirits.

In order not to interrupt the story of the discovery of the plates we anticipate here a little and say that Smith was married to Emma Hale, of Harmony, Pa., the daughter of respectable people who were much opposed to the match, January 18, 1827. The couple ran away and were married at Windsor, N. Y. Hale was very angry and threatened to shoot his son-in-law, but after a little was reconciled and made the best of it. In the years that followed the Smiths spent considerable time in Harmony at the Hale home.

In 1821, while Joe was in Palmyra, there was an extensive revival of religion in the town, and several of the Smith family pro fessed conversion. At this time, Joe gave himself up to prayer, so he said, for many days, 'agonizing' to know the truth. (Suddenly his chamber was illuminated and an angel appeared and told him that there was no true Church on earth. It is easy to prophesy now. The angel assured him that his prayers were heard, and 'he was the dearly beloved of the Lord, and should be commissioned a priest after the order of Melchisedec, organizing a church of faithful persons in that line to receive the Lord in the Millennium.' In a second visit he was further told 'that the truth should spring out of the earth;' and then, or at a later time, that the earth was the hill Cumorah, near his home. Here he would receive the holy and prophetic records which would complete and supplement the Christian Scriptures and enable him to establish the true church on the earth. This in brief sums up a long story as told by Joe and later Mormon authorities. Minute descriptions are given of Joe's spiritual experiences, his distress of mind, and his visions, which do not tally with the unanimous testimony of written documents and the sworn statements of those who knew him and his doings well. A decent reverence for the holy God ought to forbid the repetition of these stories, such, as for example, that the Father appeared in human form and introduced His Son, Jesus Christ, to Joseph Smith. But reverence has never been a Mormon characteristic.

It is well for us to remember also that the story of these experiences and of the great discovery was not written before 1838, when it was prepared under the direction of Sidney Rigdon, or by him. Others say positively that the story was revised from time to time, al- ways gaining in its miraculous and mysterious character. In fact the story of these years as told by "Ma Smith," the Prophet, and others who knew of them, varies in so many particulars, that it is difficult to determine what was the original statement, if there was an original one. The version given here is as correct probably as any of them.

In 1823, within twenty-four hours, Moroni appeared four times to Joe, repeating the same message, telling him of the golden plates, of the fulfillment of prophecy, and of his own prophetic career. There was a surplus of revelations, as was the case later in his life, and, if he had not been murdered, this fact alone would have wrecked the whole organization. Smith was also told that he must wait four years for the great disclosures, and this is supposed to be his testing time.

At length, in 1826, Joseph was in Palmyra and ready for his great work. The "golden plates" were definitely located, by revelation of course, in a strong box in a hill on property afterwards owned for many years by the family of Admiral Sampson. No one could look upon these plates and live, unless it was Joe. Even he, once, in digging for the box, received a violent but invisible blow from Satan, who charged him with avarice and ambition (one of the few natural touches in the story), and prevented him from securing the box. But Moroni soon after assured him of forgiveness and that he was surely chosen for this great work. Joe's stories about these appearances do not always agree, but of course a prophet can afford to be inconsistent in such small matters.

September 22, 1827, is a memorable day in this history. In the midst of a thunderstorm, some of our authorities say, Moroni came out of the hill with the box for the prophet. Praying "that he might prove faithful to his trust," Joseph removed the cover and took from their hiding place the olden and golden treasures. Some appropriate counsel was given to the prophet by the angel as to his new responsibilities and his duty to guard the treasure, and then "Moroni disappeared, and the Prophet of the New Dispensation stood alone upon Cumorah, clasping to his bosom priceless trust." (A Brief History, page 25.)

Joe immediately started with the box for his cabin, but, according to Mormon authorities, he had a hard time reaching it. "No sooner had he begun his homeward journey than he was assaulted by evil persons who sought his destruction." (Ibid). Three times unknown men attacked him. He reached home, however, with his precious charge unharmed, though he himself was somewhat bruised—at least so the later accounts assert. This persecution continued for some time after so that Joe was obliged to go to Pennsylvania, where he was followed by his malignant enemies.

"Despite the attractive ingenuity of these stories," says Kennedy, "there is substantial grounds for the belief that the whole fabrication of the golden plates grew out of an impromptu jest on the part of young Smith, which was received in such earnest that his subtle cunning saw in it a new way to distinction and possible gain. The story is told plainly and fully by Peter Ingersol, a near neighbor to the Smiths, and at that time one of Joseph's most intimate friends. He declares that one day the future prophet of Mormonism called upon him, and that his countenance and manner betrayed evident enjoyment of some hidden jest. Upon being questioned, he made the following statement: 'As I was passing yesterday across the woods, after a heavy shower of rain, I found in a hollow some beautiful white sand that had been washed up by the water. I took off my frock and tied up several quarts of it and then went home. On my entering the house, I found the family at the table eating dinner. They were all anxious to know the contents of my frock. At that moment I happened to think of what I had heard about a history found in Canada, called the Golden Bible. To my surprise, they were credulous enough to believe what I said. Accordingly, I told them that I had received a commandment to let no one see it; for, says I, no man can see it with the naked eye and live. However, I offered to take out the book and show it to them, but they refused to see it, and left the room. Now, said Joe, I have got the d—d fools fixed, and will carry out the fun. (Early Days of Mormonism, page 28–29.)

In view of certain well-known family traits, the above version, language and all, has a remarkable air of veri-similitude.

Inside the box Joe said he found "the Urim and the Thummim," consisting of two transparent stones, clear as crystal, set in silver rims, which were to be used as instruments with which to translate the text. The golden plates are thus described: "They had the appearance of gold. They were about seven inches wide by eight long, and their thickness was not quite that of an ordinary sheet of tin. Egyptian characters were engraved on both sides of each plate, and the whole was bound in one volume, like the leaves of a book, closed by three clasps. Its thickness was six inches. One portion of the plate was sealed up. On those which were not sealed there were small characters skilfully cut." (Kennedy, page 34.) The sealed plates were not opened by Smith, but they wait the further pleasure of Moroni as a later revelation.

Chapter 2

THE language of the plates was called by Smith "the reformed Egyptian," but why "reformed," and why "Egyptian," no one knows, except that it was by revelation. Possibly what Joe says of the word Mormon would also apply to the name of the language; "I may safely say that the word Mormon stands independent of the learning and wisdom of this generation." This, by the way, is undoubtedly another one of the few perfectly creditable statements coming from the prophet. In a letter to The Times and Seasons, dated Nauvoo, May 19, 1841, Joe still further explains the word Mormon. "Before I give a definition, however, to the word, let me say, that the Bible in its widest sense, means good; for the Saviour says, according to the Gospel of John, 'I am the Good Shepherd;' and it will not be beyond the common use of terms to say that GOOD is among the most important in use, and though known by various names in different languages, still the meaning is the same, and is ever in opposition to bad. We say from the Saxon, good; the Dane, god; the Goth, goda; the German, gut; the Dutch, goed; the Latin, bonus; the Greek, kalos; the Hebrew, tob; and the Egyptian, mon. Hence with the addition of more, or the contraction mor, we have the word MORMON, which means literally more good."

Just how Mormon's father came to know of this English word we are not informed, for it must be remembered that Mormon was the Ezra of Joe's Bible, as he compiled and wrote the volume. Mormon and twenty-three others were the last of the Nephites, and these also all perished except Moroni, Mormon's son, who lived to tell the mournful tale and to hide the plates under the hill whence Joe, fourteen hundred years later, obtained them. What a wonderful father Mormon must have had—or was it his mother?—who gave his son a name compounded from the "reformed Egyptian" and English language, the latter the native speech of the prophet who was not to come for many centuries. But then, anything is possible in such revelations!

We must anticipate our story a little in order to deal further with this truly wonderful language. Martin Harris, of whom more later, took an alleged copy of some of the original and of Smith's translation to New York and submitted them to the judgment of the well-known classical scholar, Prof. Charles Anthon. In order to be an impartial historian I place side by side the account as given, supposedly by Martin Harris, and printed in "A Brief History of the Church," etc., page 28, and Prof. Anthon's own account of the interview. Anti-Mormons might al- most be willing to rest their whole case upon this exhibit.

"Being shown the characters, Prof. Charles Anthon, of Columbia College, stated, according to the account of Mr. Harris, that the translation was correct, more so than any he had before seen translated from the Egyptian. The Professor was then shown the untranslated characters, which he said were true Egyptian, Chaldaic, Assyric, and Arabic. He gave a certificate, addressed to the people of Palmyra, embodying the expressed assertions, and gave it to Mr. Harris, who folded it, placed it in his pocket, and was about to leave, when the Professor enquired how the young man learned that there were gold plates in the place where he had found them. 'An angel of God revealed it to him,' was the farmer's reply. 'Let me see that certificate,' said the astonished Professor. Mr. Harris complied, thinking the man desired to add something to it, but no sooner was the paper in the Professor's hands than he tore it in pieces, saying: 'There is no such thing in these days as ministering of angels,' adding that he wished the plates brought to him and he would translate them. 'A part of the plates is sealed, and I am forbidden to bring them,' said Mr. Harris, whereupon the Professor contemptuously replied: 'I cannot read a sealed book.' And thus were fulfilled literally the words of the ancient prophet of God, as written in Isaiah 29:11." "Dr. Mitchell, another learned scholar, was consulted, and seconded all that Prof. Anthon had said concerning the characters and translations." (A Brief History of the Church, etc., page 28.)

The following is Prof. Anthon's own account of the interview, in a letter addressed to the Rev. Dr. Coit, of New Rochelle, N. Y., and first published in The Church Record:

"New York, April 3, 1841.

"Rev. and Dear Sir:—

"I have often heard that the Mormons claimed me for an auxiliary, but as no one until the present time has ever requested from me a statement in writing, I have not deemed it worth while to say anything publicly on the subject. What I do know of the sect relates to some of their early movements, and, as the facts may amuse you, while they will furnish a satisfactory answer to the charge of my being a Mormon proselyte, I proceed to lay them before you in detail. Many years ago, the precise date I do not now recollect, a plain looking countryman called upon me with a letter from Dr. Samuel L. Mitchell, requesting me to examine and give my opinion upon a certain paper, marked with various characters, which the Doctor confessed he could not decipher, and which the bearer of the note was very anxious to have explained. A very brief examination of the paper convinced me that it was a mere hoax, and a very clumsy one, too. The characters were arranged in columns, like the Chinese mode of writing, and presented the most singular medley that I ever beheld. Greek, Hebrew, and all sorts of letters more or less distorted, either through unskilfulness or from actual design, were intermingled with sundry delineations of half-moons, stars, and other natural objects, and the whole ended in a rude representation of the Mexican zodiac. The conclusion was irresistible that some cunning fellow had prepared the paper in question for the purpose of imposing upon the countryman who brought it, and I told the man so without any hesitation. He then proceeded to give me a history of the whole affair, which convinced me that he had fallen into the hands of some sharper, while it left me in great astonishment at his own simplicity. (Dr. Anthon here repeats the story of the golden plates, as told by Smith and repeated by Harris.) On my telling the bearer of the paper that an attempt had been made to impose upon him and defraud him of his property, he requested me to give him my opinion in writing about the paper which he had shown to me. I did so without hesitation, partly for the man's sake and partly to let the individual behind the curtain see that his trick was discovered. The import of what I wrote was, as far as I can now recollect, simply this, that the marks in the paper appeared to be merely an imitation of various alphabetical characters, and had in my opinion no meaning at all connected with them. The countryman then took his leave, with many thanks, and with the express declaration that he would in no shape part with his farm, or embark in the speculation of printing the golden book. (Prof. Anthon here describes a second call, at a later date, and his refusal to accept a copy of the newly-published Book of Mormon, or to have anything to do with it.) That the Prophet aided me by his inspiration in interpreting the volume, is only one of the many amusing falsehoods which the Mormonites uttered relative to my participation in their doctrines. Of these doctrines I know nothing whatever, nor have I ever heard a single discourse from any one of their preachers, although I have often felt a strong curiosity to become an auditor, since my friends tell me that they frequently name me in their sermons, and even go so far as to say that I am alluded to in the prophecies of Scripture!

"If what I have here written shall prove of any service in opening the eyes of some of their deluded followers to the real designs of those who profess to be the Apostles of Mormonism, it will afford me a satisfaction, equaled, I have no doubt, only by that which you yourself will feel on this subject.

"I remain very respectfully and truly, your friend,

"Charles Anthon."

Martin Harris is one of the "three" witnesses to the Book of Mormon. It is not difficult to judge of the value of his testimony after reading the above amazing statement of his interview with Prof. Anthon, written, if not told long after it occurred.

The process of translating the "reformed Egyptian" plates was simple though peculiar. It was all done with the Urim and Thummim spectacles, but it was instant death for any one but Joe to use them. Even when he put them on, the light became so dazzling that he was obliged to look through his hat. Moreover, when so engaged, no profane eyes were allowed to see him or the hat. Alone, behind a blanket stretched across the room, Joe looked into his hat and read the mystic words. David Whitmer thus describes the process; "Joseph Smith would put the seer stone into a hat, drawing it closely round his face to exclude the light, and in the darkness the spiritual light would shine. A piece of something re- sembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was the principal scribe, and when it was written down and repeated to Brother Joseph, to see if it was correct, then it would disappear and another character with the interpretation would appear. Thus the Book of Mormon was translated by the gift and power of God, and not by any power of man." (An Address to all Believers in Christ, p. 12.)

Poor Martin Harris! He was the first scribe and so continued till 116 pages had been translated. Then Martin insisted that he must have the manuscript to show to his neighbors, who said that he was a fool. Reluctantly, and as it proved, wickedly, Joe yielded, and that night Mrs. Martin deposited the paper in the stove. She did not confess to the sin at once, and Joe and Martin were in a serious dilemma. Easy enough to translate it again, you say? Yes, but awful thought! suppose the new translation should not agree with the first, and later the first should turn up to the dismay of the prophet and his scribe! Joe meditated upon it for months—July, 1828, to April 17, 1829—and it is needless to say that there was a decided coolness between him and Martin. Then he announced that the Lord had forbidden him to translate again the pages which were sealed up, "and thus I will confound those who have altered my words." (See Preface to first edition of the Book of Mormon, omitted in later editions, page 48.) His mother reports him as saying when he announced the loss: 'O my God, all is lost!' Of course Joe lost all faith for the time being in Martin, and mother Smith says that because of his offense 'a dense fog spread itself over his fields and blighted his crops.' (Linn, page 43.) (Section 3, Doctrines and Covenants, is a wordy "Revela- tion" "concerning certain Manuscripts on the First Part of the Book of Mormon, which had been taken from the possession of Martin Harris.")

Repeated attempts were made by the wicked people of Palmyra and vicinity to steal the plates, or to have a good look at them. There is a story—quite generally believed but of course it cannot be true!—that a party of Palmyrans were taken into the room, or at least obtained entrance into it, and were shown a box within which rested the precious plates decently covered with a cloth. They were not satisfied, and with speech more vigorous than reverent, raised the cloth, and, behold, nothing but a brick was seen! Either Moroni had substituted the brick for the plates while they were talking, or else had anticipated their visit. Both explanations are given.

Most of the work of translation was done at Harmony, Pa., though it was completed at Fayette, where later the first church was organized.

During this time, John the Baptist appeared and ordained to the Aaronic priesthood Joseph Smith, Jr., and Oliver Cowdery, a Vermont school-teacher, well fitted to be second in this great fraud, and gave them the necessary instruction. Subsequently they each baptized the other, and then each ordained the other. Thus they secured proper credentials for their future work.

Chapter 3

BUT if the new religion was to become known, the translation of the "Golden Plates" must be published. This took money, and at this time the Smiths had none. Later their pecuniary embarrassment was greatly relieved. Martin Harris was the only one of the group of believers who had money, and he was a lover of it. Joe worked upon his cupidity, assuring him that there was money in the venture, and further assured him that they two were about the only honest men in the world.