"And that ye might escape the power of the enemy, and be gathered unto me a righteous people, without spot and blameless:
"Wherefore, for this cause I give unto you the commandment that ye should go to the Ohio; and there I will give unto you my law; and there you shall be endowed with power from on high; and from thence whomsoever I will shall go forth among all nations, and it shall be told them what they shall do; for I have a great work laid up in store, for Israel shall be saved.... And they that have farms that cannot be sold, let them be left or rented as seemeth them good."
A sufficient reason for the removal was the failure to secure converts where Smith was known, and the ready acceptance of the new belief among Rigdon"s Ohio people. The Rev. Dr. Clark says, "You might as well go down in the crater of Vesuvius and attempt to build an icehouse amid its molten and boiling lava, as to convince any inhabitant in either of these towns [Palmyra or Manchester] that Joe Smith"s pretensions are not the most gross and egregious falsehood."*
* "Gleanings by the Way."
The Rev. Jesse Townsend of Palmyra, in a reply to a letter of inquiry about the Mormons, dated December 24, 1833 (quoted in full by Tucker), says: "All the Mormons have left this part of the state, and so palpable is their imposture that nothing is here said or thought of the subject, except when inquiries from abroad are occasionally made concerning them.
I know of no one now living in this section of the country that ever gave them credence."
CHAPTER XIII. -- THE MORMONS" BELIEFS AND DOCTRINES--CHURCH GOVERNMENT
The Mormons teach that, for fourteen hundred years to the time of Smith"s "revelations," there had been "a general and awful apostasy from the religion of the New Testament, so that all the known world have been left for centuries without the Church of Christ among them; without a priesthood authorized of G.o.d to administer ordinances; that every one of the churches has perverted the Gospel."* As ill.u.s.trations of this perversion are cited the doing away of immersion for the remission of sins by most churches, of the laying on of hands for the gift of the Holy Ghost, and of the miraculous gifts and powers of the Holy Spirit. The new church presented a modern prophet, who was in direct communication with G.o.d and possessed power to work miracles, and who taught from a Golden Bible which says that whoever a.s.serts that there are no longer "revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues and the interpretation of tongues,... knoweth not the Gospel of Christ" (Book of Mormon ix. 7, 8).
* Orson Pratt"s "Remarkable Visions," No. 6.
It is impossible to decide whether the name "Mormon" was used by Spaulding in his "Ma.n.u.script Found," or was introduced by Rigdon. It is first encountered in the Mormon Bible in the Book of Mosiah xviii. 4, as the name of a place where there was a fountain in which Alma baptized those whom his admonition led to repentance. Next it occurs in 3 Nephi v. 20: "I am Mormon, and a pure descendant of Lehi." This Mormon was selected by the "author" of the Bible to stand sponsor for the condensation of the "records" of his ancestors which Smith unearthed. It was discovered very soon after the organization of the Mormon church was announced that the word was of Greek derivation,
[Ill.u.s.tration: Greek 153]
meaning bugbear, hobgoblin. In the form of "mormo" it is Anglicized with the same meaning, and is used by Jeremy Collier and Warburton.* The word "Mormon" in zoology is the generic name of certain animals, including the mandril baboon. The discovery of the Greek origin and meaning of the word was not pleasing to the early Mormon leaders, and they printed in the Times and Seasons a letter over Smith"s signature, in which he solemnly declared that "there was no Greek or Latin upon the plates from which I, through the grace of G.o.d, translated the Book of Mormon," and gave the following explanation of the derivation of the word:
* See "Century Dictionary."
"Before I give a definition to the word, let me say that the Bible, in its widest sense, means good; for the Saviour says, according to the Gospel of St. John, "I am the Good Shepherd"; and it will not be beyond the common use of terms to say that good is amongst the most important in use, and, though known by various names in different languages, still its meaning is the same, and is ever in opposition to bad. We say from the Saxon, good; the Dane, G.o.d; the Goth, G.o.ds; the German, gut; the Dutch, goed; the Latin, bonus; the Greek, kalos; the Hebrew, tob; the Egyptian, mo. Hence, with the addition of more, or the contraction mor, we have the word Mormon, which means literally more good."
This lucid explanation was doubtless entirely satisfactory to the persons to whom it was addressed.
In the early "revelations" collected in the "Book of Commandments" the new church was not styled anything more definite than "My Church,"
and the t.i.tle-page of that book, as printed in 1833, says that these instructions are "for the government of the Church of Christ." The name "Mormons" was not acceptable to the early followers of Smith, who looked on it as a term of reproach, claiming the designation "Saints." This objection to the t.i.tle continues to the present day. It was not until May 4, 1834, that a council of the church, on motion of Sidney Rigdon, decided on its present official t.i.tle, "Church of Jesus Christ of Latter-Day Saints."
The belief in the speedy ending of the world, on which the t.i.tle "Latter-Day Saints" was founded, has played so unimportant a part in modern Mormon belief that its prominence as an early tenet of the church is generally overlooked. At no time was there more widespread interest in the speedy second coming of Christ and the Day of Judgment than during the years when the organization of the Mormon church was taking place. We have seen how much attention was given to a speedy millennium by the Disciples preachers. It was in 1833 that William Miller began his sermons in which he fixed on the year 1843 as the end of the world, and his views not only found acceptance among his personal followers, but attracted the liveliest interest in other sects.
The Mormon leaders made this belief a part of their early doctrine.
Thus, in one of the first "revelations" given out by Smith, dated Fayette, New York, September, 1830, Christ is represented as saying that "the hour is nigh" when He would reveal Himself, and "dwell in righteousness with men on earth a thousand years." In the November following, another "revelation" declared that "the time is soon at hand that I shall come in a cloud, with power and great glory." Soon after Smith arrived in Kirtland a "revelation," dated February, 1831, announced that "the great day of the Lord is nigh at hand." In January, 1833, Smith predicted that "there are those now living upon the earth whose eyes shall not be closed in death until they shall see all these things of which I have spoken" (the sweeping of the wicked from the United States, and the return of the lost tribes to it). Smith declared in 1843 that the Lord had promised that he should see the Son of Man if he lived to be eighty-five (Sec. 130).* When Ferris was Secretary of Utah Territory, in 1852-1853, he found that the Mormons were still expecting the speedy coming of Christ, but had moved the date forward to 1870. All through Smith"s autobiography and the Millennial Star will be found mention of every portent that might be construed as an indication of the coming disruption of this world. As late as December 6, 1856, an editorial in the Millennial Star said, "The signs of the times clearly indicate to every observing mind that the great day of the second advent of Messiah is at hand."
* Speaking of W. W. Phelps"s last years in Utah, Stenhouse says: "Often did the old man, in public and in private, regale the Saints with the a.s.surance that he had the promise by revelation that he should not taste of death until Jesus came." Phelps died on March 7, 1872.
As the devout Mohammedan* pa.s.ses from earth to a heaven of material bliss, so the Mormons are taught that the Saints, the sole survivors of the day of judgment, will, with resurrected bodies, possess the purified earth. The lengths to which Mormon preachers have dared to go in ill.u.s.trating this view find a good ill.u.s.tration in a sermon by arson Pratt, printed in the Deseret News, Salt Lake City, of August 21, 1852.
Having promised that "farmers will have great farms upon the earth when it is so changed," and foreseeing that some one might suggest a difficulty in providing land enough to go round, he met that in this way:--
* The similarity between Smith"s early life and visions and Mohammed"s has been mentioned by more than one writer. Stenhouse observes that Smith"s mother "was to him what Cadijah was to Mohammed,"
and that "a Mohammedan writer, in a series of essays recently published in London, treats of the prophecies concerning the Arabian Prophet, to be found in the Old and New Testaments, precisely as Orson Pratt applied them to the American Prophet."
"But don"t be so fast, says one; don"t you know that there are only about 197,000,000 of square miles, or about 126,000,000,000 of acres upon the surface of the globe? Will these accommodate all the inhabitants after the resurrection? Yes; for if the earth should stand 8000 years, or 80 centuries, and the population should be a thousand millions in every century, that would be 80,000,000,000 of inhabitants, and we know that many centuries have pa.s.sed that would not give the tenth part of this; but supposing this to be the number, there would then be over an acre and a half for each person upon the surface of the globe."
By eliminating the wicked, so that only one out of a hundred would share this real estate, he calculated that every Saint "would receive over 150 acres, which would be quite enough to raise manna, flax to make robes of, and to have beautiful orchards of fruit trees."
The Mormon belief is stated by the church leaders to rest on the Holy Bible, the Mormon Bible, and the "Book of Doctrine and Covenants,"
together with the teachings of the Mormon instructors from Smith"s time to the present day. Although the Holy Bible is named first in this list, it has, as we have seen, played a secondary part in the church ritual, its princ.i.p.al use by the Mormon preachers having been to furnish quotations on which to rest their claims for the inspiration of their own Bible and for their peculiar teachings. Mormon sermons (usually styled discourses) rarely, if ever, begin with a text. The "Book of Doctrine and Covenants" "containing," as the t.i.tle-page declares, "the revelations given to Joseph Smith, Jr., for the building up of the Kingdom of G.o.d in the last days," was the directing authority in the church during Smith"s life, and still occupies a large place in the church history. An examination of the origin and character of this work will therefore shed much light on the claims of the church to special direction from on high.
There is little doubt that this system of "revelation" was an idea of Rigdon. Smith was not, at that time, an inventor; his forte was making use of ideas conveyed to him. Thus, he did not originate the idea of using a "peek-stone," but used one freely as soon as he heard of it.
He did not conceive the idea of receiving a Bible from an angel, but readily transformed the Spaniard-with-his-throat-cut to an angel when the perfected scheme was presented to him. We can imagine how attractive "revelations" would have been to him, and how soon he would concentrate in himself the power to receive them, and would adapt them to his personal use.
David Whitmer says, "The revelations, or the Book of Commandments, up to June, 1829, were given through the stone through which the Book of Mormon was translated"; but that after that time "they came through Joseph as a mouthpiece; that is, he would inquire of the Lord, pray and ask concerning a matter, and speak out the revelation, which he thought to be a revelation from the Lord; but sometimes he was mistaken about its being from the Lord."* Who drew the line between truth and error has never been explained, but Smith would certainly have resented any such scepticism.
* "Address to Believers in the Book of Mormon."
Parley P. Pratt thus describes Smith"s manner of receiving "revelations"
in Ohio, "Each sentence was uttered slowly and very distinctly, and with a pause between each sufficiently long for it to be recorded by an ordinary writer in long hand."*
* Pratt"s "Autobiography," p. 65.
These "revelations" made the greatest impression on Smith"s followers, and no other of his pretensions seems to have so convinced them of his divine credentials. The story of Vienna Jaques well ill.u.s.trates this. A Yankee descendant of John Rodgers, living in Boston, she was convinced by a Mormon elder, and joined the church members while they were in Kirtland, taking with her her entire possession, $1500 in cash. This money, like that of many other devoted members, found its way into Smith"s hands--and stayed there. But he had taken her into his family, and her support became burdensome to him. So, when the Saints were "gathering" in Missouri, he announced a "revelation" in these words (Sec. 90):--
"And again, verily, I [the Lord] say unto you, it is my will that my handmaid, Vienna Jaques, should receive money to bear her expenses, and go up unto the land of Zion; and the residue of the money may be consecrated unto me, and she be rewarded in mine own due time. Verily, I say unto you, that it is meet in mine eyes that she should go up unto the land of Zion, and receive an inheritance from the hand of the Bishop, that she may settle down in peace, inasmuch as she is faithful, and not to be idle in her days from thenceforth."
The confiding woman obeyed without a murmur this thinly concealed scheme to get rid of her, migrated with the church from Missouri to Illinois and to Utah, and was in Salt Lake City in 1833, supporting herself as a nurse, and "doubly proud that she has been made the subject of a revelation from heaven."*
* "Utah and the Mormons," p. 182.
These "revelations" have been published under two t.i.tles. The first edition was printed in Jackson, Missouri, in 1833, in the Mormon printing establishment, under the t.i.tle, "Book of Commandments for the Government of the Church of Christ, organized according to Law on the 6th of April, 1830." This edition contained nothing but "revelations,"
divided into sixty-five "chapters," and ending with the one dated Kirtland, September, 1831, which forms Section 64 of the Utah edition of "Doctrine and Covenants." David Whitmer says that when, in the spring of 1832, it was proposed by Smith, Rigdon, and others to publish these revelations, they were earnestly advised by other members of the church not to do so, as it would be dangerous to let the world get hold of them; and so it proved. But Smith declared that any objector should "have his part taken out of the Tree of Life."*
* It has been stated that the "Book of Commandments" was never really published, the mob destroying the sheets before it got out. But David Whitmer is a very positive witness to the contrary, saying, "I say it was printed complete (and copyrighted) and many copies distributed among the members of the church before the printing press was destroyed."
Two years later, while the church was still in Kirtland, the "revelations" were again prepared for publication, this time under the t.i.tle, "Doctrine and Covenants of the Church of the Latter-Day Saints, carefully selected from the revelations of G.o.d, and compiled by Joseph Smith, Jr.; Oliver Cowdery, Sidney Rigdon, F. G. Williams, proprietors."
On August 17, 1835, a general a.s.sembly of the church held in the Kirtland Temple voted to accept his book as the doctrine and covenants of their faith. Ebenezer Robinson, who attended the meeting, says that the majority of those so voting "had neither time nor opportunity to examine the book for themselves; they had no means of knowing whether any alterations had been made in any of the revelations or not."* In fact, many important alterations were so made, as will be pointed out in the course of this story. One method of attempting to account for these changes has been by making the plea that parts were omitted in the Missouri editions. On this point, however, Whitmer is very positive, as quoted.