[Footnote A: History of the Prophet by his Mother, Improvement Era, Vol. 5, p. 166.]
[Footnote B: Ibid., p. 247.]
A few months after his fourteenth birthday, the future prophet beheld his first vision. In his autobiography he mentions that at the time "he was doomed to the necessity of obtaining a scanty maintenance by his daily labor."[A] This would indicate that at this age he was spending little or no time in school. During the time that elapsed between his fourteenth and eighteenth years, there is nothing to show that the boy was receiving scholastic education. The Prophet says that he was left to all kinds of temptation, and mingled with all kinds of society.[B] Nothing is said about the acquirement of book learning.
About the age of nineteen he writes, "As my father"s worldly circ.u.mstances were very limited, we were under the necessity of laboring with our hands, hiring out by day"s work and otherwise, as we could get opportunity. In the month of October, 1825, I hired with an old gentleman by the name of Josiah Stoal. During the time I was thus employed, I was put to board with a Mr. Isaac Hale--it was there I first saw my wife (his daughter), Emma Hale. On the 18th of January, 1827, [when the Prophet was a little more than twenty-one years old]
we were married, while I was yet employed in the service of Mr. Stoal.
Immediately after my marriage, I left Mr. Stoal"s and went to my father"s, and farmed with him that season."[C] From his eighteenth to his twenty-second year, then, there is evidence that he worked as an ordinary laborer, and attended no school.
[Footnote A: History of the Church, vol. 1, p. 7.]
[Footnote B: Ibid., p. 9.]
[Footnote C: History of the Church, Vol. 1, pp. 16, 17.]
It seems, moreover, that Joseph Smith was not a boy to gather information from books, for his mother says of him, when he was eighteen years old, that "he seemed much less inclined to the perusal of books than any of the rest of our children, but far more given to meditation and deep study."[A] From the records extant, the conclusion is justifiable that from his fourteenth to his twenty-second year Joseph Smith received practically no school education, and did no extensive reading. What he might have gathered from conversation with others during that time is unknown to us. However, it is known that the heavenly messengers who visited him at intervals gave him much valuable information, which more than compensated for his poor scholastic advantages.
[Footnote A: History of the Prophet Joseph, Improvement Era, Vol. 5, p. 257.]
One month before his twenty-second birthday, the golden plates were delivered to the Prophet, and the next two and a half years he was engaged with various a.s.sistants in translating the Book of Mormon; though at different times during this period he farmed and did other manual labor. During this period (twenty-two to twenty-four and a half years of age), he most certainly attended no school nor gave special attention to worldly knowledge.
On the 6th of April, 1830, when the Prophet was twenty-four years and four months old, the Church was organized. The life led by the Prophet from this time to 1844, when he was a.s.sa.s.sinated, was not conducive to the gathering of information, and quiet, deep reflection. During almost the whole of this period his life was in danger; scores of times he was arrested on trumped-up charges; the Church was driven from place to place; he built at least three cities, and two temples; organized and governed the body of the Church; taught the doctrinal system accepted by his followers; organized the public ministry of the Church for spreading the Gospel among all men, wrote his autobiography; compiled the revelations given him, and made a revision of parts of the Bible.
[Sidenote: Joseph Smith taught the importance of schools and education.]
The mistake must not be made, however, of a.s.suming that because the Prophet"s education had been limited, he lacked a due appreciation of schools and scholastic attainments. On the contrary, at a very early date in the history of the Church, schools were organized even for the older men, that they might improve their time and make up in a manner for the lack of opportunity during their early days. During the winter of 1832-3, a school of the prophets was organized in Kirtland, Ohio, and another in Independence, Missouri, at which the elders of the Church received various instructions. In the discussion relative to the building of temples, references to schools being held in them were always made, and, in fact, in the fall of 1835, when a portion of the Kirtland temple was finished, "schools were opened in the various apartments." Many "were organized into a school for the purpose of studying the Hebrew language."[A] The reading of Greek had previously been begun. In these languages as well as in German, the Prophet acquired considerable facility. His studies tended, of course, towards the interpretation of the Bible and the explanation of Gospel truths; though at times his investigations appeared quite foreign to his special work, as when, in 1838, he began the methodical study of law.
[Footnote A: Autobiography of P. P. Pratt, p. 140.]
When the city of Nauvoo was chartered, a section was included, providing for the establishment of a university, to be called the University of the City of Nauvoo, under the direction of which should be taught "all matters pertaining to education, from common schools up to the highest branches of a most liberal collegiate education."[A]
[Footnote A: History of Joseph Smith, George Q. Cannon, pp. 341, 343.]
In numerous revelations did the Lord urge the Prophet and the Church to gather information from every source, of which the following quotations are good ill.u.s.trations: "Teach ye diligently, that you may be instructed in theory, in principle, of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pa.s.s; things which are at home, things which are abroad; the wars and perplexities of the nations, and a knowledge also of countries and kingdoms. Seek ye out of the best books words of wisdom; seek learning even by study."[A] "Obtain a knowledge of history, and of countries and of kingdoms, of laws of G.o.d and man."[B] "Study and learn and become acquainted with all good books, and with languages, tongues and peoples."[C] "It is impossible for a man to be saved in ignorance."[D] A more comprehensive outline of education can hardly be imagined. The energetic manner in which the Church has acted upon these instructions, during its whole history, need not be recounted here.
[Footnote A: Doctrine and Covenants, 88:78, 79, 118.]
[Footnote B: Ibid., 93:53.]
[Footnote C: Ibid., 90:15.]
[Footnote D: Ibid., 131:6.]
However much the Prophet sought for knowledge, even from books, in his later life, the fact remains that the evidence in our possession indicates that, up to the time of the organization of the Church, his book learning was very slight, and that during the years immediately following, his time was so fully occupied with the details of the organization that little or no time was given to education, as ordinarily understood. These statements are of especial importance, in view of the fact that all the principles discussed in this volume were enunciated before the end of the year 1833.
[Sidenote: Though the Prophet had little book learning, the spiritual and intellectual growth was great.]
The a.s.sociates of the Prophet are unanimous in saying that his spiritual and intellectual growth was marvelous, from the time that the work of the ministry fell upon him. He was transformed from a humble country lad to a leader among men, whose greatness was felt by all, whether unlearned or educated, small or great. Of himself the Prophet said, "I am a rough stone. The sound of the hammer and chisel was never heard on me until the Lord took me in hand. I desire the learning and wisdom of heaven alone." Certainly, his whole history shows that the great learning which he did manifest was acquired in a manner very different from that followed by the majority of men.
A SUMMARY RESTATEMENT OF PRINCIPLES.
Chapter XIX.
[Sidenote: Philosophy and its methods.]
In its broadest sense, philosophy includes all that man may know of the universe--of himself and of the things about him. To be worthy of its name, a system of philosophy must possess certain comprehensive, fundamental principles, which if clearly understood, make intelligible to the human mind any or all of the phenomena in the universe. The simpler these foundation principles are, the greater is the system as a philosophy. In the words of Spencer, "Philosophy is knowledge of the highest degree of generality," or "completely unified knowledge."[A]
[Footnote A: First Principles, pp. 133 and 136.]
It is to be observed, that the great laws of nature are inferred only from a number of lesser laws that have been gathered by man. A generalization which is not built upon numerous confirmatory observations, is at best an uncertain guess, which can be accepted only when demonstrated to be correct by numerous isolated experiences.
The rational philosopher proceeds from the many to the few; he groups and groups again, until the wide, fundamental laws have been attained.
In olden days, and at times today, this method was not pursued. A philosopher, so called, would a.s.sume that a certain statement or idea were true. Upon this idea an elaborate, speculative, philosophical superstructure was reared. If by chance, and the chance usually came, the fundamental notion were shown to be false, the whole system fell with a crash into the domain of untruth.
It is the glory of modern science that by its methods, innumerable facts, correct so far as present instruments and man"s senses will allow, have been gathered; and, that present day philosophy is built upon these certain facts. The errors, if any exist, of this philosophy lie not in the foundation stones, but in the inferences that have been drawn from them. Modern philosophy rests upon the truths of the universe, and not upon the wild speculations of men.
[Sidenote: The fundamental conceptions of scientific philosophy.]
The philosophy of science, which is the basis of all rational philosophy, rests upon the doctrine of the indestructibility of matter. Matter cannot be destroyed, and it is unthinkable that it ever was created. True, matter may appear in various forms: the tangible coal may escape through the chimneys as an intangible gas; water may vanish into vapor; gold may unite with acids to form compounds entirely unlike gold. However, the weight of the coal in the gases pa.s.sing through the chimney is the same as the weight of the coal fed into the stove; the water vapor in the air weighs precisely as much as the water that was in the vessel; the gold in the compound weighs the same as the metallic gold used; in every case matter has been changed into another form, but has not been destroyed.
Along with this fundamental principle, science holds the doctrine of the indestructibility of energy. Matter of itself is dead and useless; it is only when it is in motion or in the possession of energy that it can take part in the processes of nature. Matter without energy is not known to man; however inert it may be, it possesses some energy. The ultimate particles of all things,--rock and plant, and beast and man--are in motion; that is, they possess energy. The immediate source of energy for this earth is the sun, though the ultimate source of universal energy is not known.
Energy may appear in various forms, as light, heat, electricity, magnetism, gravitation and mechanical motion; and each of these forms of energy may be changed into any of the others. In every change, however, there is no loss, but simply a change of condition. That which men call energy, the vivifying principle of matter, is indestructible. It has never had a beginning, and shall never have an end.
To the mind of man, however, a motion independent of something in motion, is inconceivable. An ocean wave without water is nonsense. It is equally difficult to conceive of energy which is immaterial, pa.s.sing from the sun to the earth, through empty s.p.a.ce. There must be something between the earth and the sun, which carries the energy.
Such reflections have led the thinkers to the belief that all s.p.a.ce is filled with a subtle medium, now called the ether, through which energy pa.s.ses in the form of waves. Today, few doctrines of science are so well established as that of the universal ether. The ether is a refined kind of matter which fills all s.p.a.ce, and permeates all things. It is in the table on which I write; in and through the ink; between the ultimate particles of the gla.s.s of the ink bottle. This earth, and all heavenly bodies, are simply suspended in the all-and-ever-present ocean of ether. By the agency of the ether, energy is carried from the sun to the earth, and may be carried anywhere in s.p.a.ce. Light, heat, electricity, magnetism and gravitation are all various manifestations of ether motion. Many scientists believe that this world--ether is the original matter from which the various elements have been made.
On these three doctrines, the indestructibility of matter, the indestructibility of energy, and the existence of the universal ether, rest primarily the explanations of the phenomena of nature. Hand in hand they stand, an almost perfect example of the greatness of the human mind.
[Sidenote: "Mormonism" and science have the same fundamental laws.]
The religion founded by Joseph Smith rests upon the same or similar laws. To the very beginner in "Mormon" theology, it is a familiar fact that Joseph Smith taught that matter is eternal, and has not been nor can be created. Matter is coexistent with G.o.d. G.o.d, himself, is material, in the sense that His body is composed of a refined kind of matter. In the fundamental laws that underlie all nature, there is perfect harmony between science and "Mormonism". Few religions can say as much. In most systems of theology, it is a.s.sumed that the ruling power, G.o.d, can create matter. In "Mormon" theology he can only organize it.
It is not quite so well understood that the doctrine of the indestructibility of energy lies also at the foundation of "Mormon"
theology, and was taught by Joseph Smith. It was clearly comprehended by the Prophet and his a.s.sociates that intelligence is the vivifying force of all creation--animate or inanimate--that rock and tree and beast and man, have ascending degrees of intelligence. The intelligence spoken of by the Prophet corresponds fully with the energy of science.
That the Prophet did not use the word current among scientific men at that time does not destroy the validity of this claim. Different words have no quarrel when they mean the same.
The Prophet also taught that this intelligence fills all s.p.a.ce, and that it may appear in various forms, such as heat, light, and electricity, and that it is eternal, and can neither be created nor destroyed. These are the very qualities a.s.signed to energy by scientific workers. This doctrine and its coincidence with the doctrine of science appears marvelous, when it is recalled that the Prophet laid down these teachings in 1831, more than ten years before they were discovered by scientists, and a generation before they were generally accepted by the scientific world.
The Prophet did not stop with the enunciation of these two fundamental doctrines. He declared that a refined medium, called the Holy Spirit, fills all s.p.a.ce, whereby intelligence is conveyed from place to place.
In the terms of Joseph Smith, the forces of nature, such as heat, light and electricity, are simply various manifestations of the intelligence of the Holy Spirit; in the terms of science, of the energy of the universal ether. The parallelism is complete. The Holy Spirit, in "Mormon" theology, corresponds with the ether of science.
This doctrine, too, was enunciated many years before the corresponding doctrines were established among men of science.
[Sidenote: Cause and effect.]