History of Utah - Chapter III



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Chapter III.
The Story of Mormonism.
1820-1830.

A Glance Eastward--the Middle States Sixty Years Ago--Birth and 
Parentage of Joseph Smith--Spiritual Manifestations--Joseph Tells His 
Vision--and is Reviled--Moroni Appears--Persecutions--Copying the 
Plates--Martin Harris--Oliver Cowdery--Translation--the Book of Mormon 
--Aaronic Priesthood Conferred--Conversions--the Whitmer Family--the 
Witnesses--Spaulding Theory--Printing of the Book--Melchisedec 
Priesthood Conferred--Duties of Elders and Others--Church of Latter-Day 
Saints Organized--First Miracle--First Conference--Oliver Cowdery 
Ordered to the West.

   Let us turn now to the east, where have been evolving these several 
years a new phase of society and a new religion, destined presently to 
enter in and take possession of this far-away primeval wilderness. For it 
is not alone by the power of things material that the land of the Yutas is 
to be subdued; that mysterious agency, working under pressure of high 
enthusiasm in the souls of men, defying exposure, cold, and hunger, 
defying ignominy, death, and the destruction of all corporeal things in 
the hope of heaven's favors and a happy immortality, a puissance whose 
very breath of life is persecution, and whose highest glory is 
martyrdom-it is through this subtile and incomprehensible spiritual 
instrumentality, rather than from a desire for riches or any tangible 
advantage that the new Israel is to arise, the new exodus to be conducted, 
the new Canaan to be attained.

   Sixty years ago western New York was essentially a new country, Ohio 
and Illinois were for the most
 
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part a wilderness, and Missouri was the United States limit, the lands 
beyond being held by the aborigines. There were some settlements between 
Lake Erie and the Mississippi River, but they were recent and rude, and 
the region was less civilized than savage. The people, though practically 
shrewd and of bright intellect, were ignorant; though having within them 
the elements of wealth, they were poor. There was among them much true 
religion, whatever that may be, yet they were all superstitious-baptists, 
methodists, and presbyterians; there was little to choose between them. 
Each sect was an abomination to the others; the others were of the devil, 
doomed to eternal torments, and deservedly so. The bible was accepted 
literally by all, every word of it, prophecies, miracles, and revelations; 
the same God and the same Christ satisfied all; an infidel was a thing 
woful and unclean. All the people reasoned. How they racked their brains 
in secret, and poured forth loud logic in public, not over problems 
involving intellectual liberty, human rights and reason, and other like 
insignificant matters appertaining to this world, but concerning the world 
to come, and more particularly such momentous questions as election, 
justification, baptism, and infant damnation. Then of signs and seasons, 
God's ways and Satan's ways; likewise concerning promises and prayer, and 
all the rest, there was a credulity most refreshing. In the old time there 
were prophets and apostles, there were visions and miracles; why should it 
not be so during these latter days? It was time for Christ to come again, 
time for the millennial season, and should the power of the almighty be 
limited? There was the arch-fanatic Miller, and his followers, predicting 
the end and planning accordingly. "The idea that revelation from God was 
unattainable in this age, or that the ancient gifts of the gospel had 
ceased forever, never entered my head," writes a young quaker; and a 
methodist of that epoch says: "We believed in the gathering of Israel, and 
in the restoration 
 
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of the ten tribes; we believed that Jesus would come to reign personally 
on the earth; we believed that there ought to be apostles, prophets, 
evangelists, pastors, and teachers, as in former days, and that the gifts 
of healing and the power of God ought to be associated with the church." 
These ideas, of course, were not held by all; in many respects the 
strictly orthodox evangelical churches taught the contrary; but there was 
enough of this literal interpretation and license of thought among the 
people to enable them to accept in all honesty and sincerity any doctrine 
in harmony with these views. 

   Such were the people and the place, such the atmosphere and conditions 
under which was to spring up the germ of a new theocracy, destined in its 
development to accomplish the first settlement of Utah-a people and an 
atmosphere already sufficiently charged, one would think, with doctrines 
and dogmas, with vulgar folly and stupid fanaticism, with unchristian hate 
and disputation over the commands of God and the charity of Christ. All 
this must be taken into account in estimating character, and in passing 
judgment on credulity; men of one time and place cannot with justice be 
measured by the standard of other times and places.

   Before entering upon the history of Mormonism, I would here remark, as 
I have before said in the preface to this volume, that it is my purpose to 
treat the subject historically, not as a social, political, or religious 
partisan, but historically to deal with the sect organized under the name 
of the Church of Jesus Christ of Latter-day Saints as I would deal with 
any other body of people, thus carrying over Utah the same quality of work 
which I have applied to my entire field, whether in Alaska, California, or 
Central America. Whatever they may be, howsoever righteous or wicked, they 
are entitled at the hand of those desirous of knowing the truth to a 
dispassionate and
 
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respectful hearing, which they have never had. As a matter of course, 
where there is such warmth of feeling, such bitterness and animosity as is 
here displayed on both sides, we must expect to encounter in our evidence 
much exaggeration, and many untruthful statements. Most that has been 
written on either side is partisan-bitterly so; many of the books that 
have been published are full of vile and licentious abuse-disgustingly so. 
Some of the more palpable lies, some of the grosser scurrility and more 
blasphemous vulgarity, I shall omit altogether. 

   Again, the history of the Mormons, which is the early history of Utah, 
is entitled in its treatment to this consideration, as differing from that 
of other sections of my work, and to this only-that whereas in speaking of 
other and older sects, as of the catholics in Mexico and California, and 
of the methodists and presbyterians in Oregon, whose tenets having long 
been established, are well known, and have no immediate bearing aside from 
the general influence of religion upon the subjugation of the country, any 
analysis of doctrines would be out of place, such analysis in the present 
instance is of primary importance. Ordinarily, I say, as I have said 
before, that with the religious beliefs of the settlers on new lands, or 
of the builders of empire in any of its several phases, social and 
political, the historian has nothing to do, except in so far as belief 
influences actions and events. As to attempting to determine the truth or 
falsity of any creed, it is wholly outside of his province.

   Since the settlement of Utah grew immediately out of the persecution 
of the Mormons, and since their persecutions grew out of the doctrines 
which they promulgated, it seems to me essential that the origin and 
nature of their religion should be given. And as they are supposed to know 
better than others what they believe and how they came so to believe, I 
shall let them tell their own story of the rise and progress of their 
religion, carrying along with it the commentaries
 
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of their opponents; that is, giving in the text the narrative proper, and 
in the notes further information, elucidation, and counter-statements, 
according to my custom. All this by no means implies, here or elsewhere in 
my work, that when a Mormon elder, a catholic priest, or a baptist 
preacher says he had a vision, felt within him some supernatural 
influence, or said a prayer which produced a certain result, it is proper 
or relevant for me to stop and dispute with him whether he really did see, 
feel, or experience as alleged. 

   As to the material facts connected with the story of Mormonism, there 
is but little difference between the Mormons and their opposers; but in 
the reception and interpretation of acts and incidents, particularly in 
the acceptation of miraculous assertions and spiritual manifestations, 
they are as widely apart as the two poles, as my text and notes clearly 
demonstrate. And finally, I would have it clearly understood that it is my 
purpose, here as elsewhere in all my historical efforts, to impart 
information rather than attempt to solve problems.

   In Sharon, Windsor county, Vermont, on the 23d of December, 1805, was 
born Joseph Smith junior, presently to be called translator, revelator, 
seer, prophet, and founder of a latter-day dispensation. When the boy was 
ten years old, his father, who was a farmer, moved with his family to 
Palmyra, Wayne county, New York, and four years afterward took up his 
abode some six miles south, at Manchester, Ontario county. Six sons and 
three daughters comprised the family of Joseph and Lucy Smith, namely, 
Alvin, Hyrum, Joseph junior, Samuel Harrison, William, Don Carlos, 
Sophronia, Catharine, and Lucy.1

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There was much excitement over the subject of religion in this section at 
the time, with no small discussion of doctrines, methodist, baptist, and 
the rest; and about a year later, the mother and four of the children 
joined the presbyterians. 

   But young Joseph was not satisfied with any of the current theologies, 
and he was greatly troubled what to do. Reading his bible one day, he came 
upon the passage, "If any of you lack wisdom, let him ask of God." He 
retired to the woods and threw himself upon his knees. It was his first 
attempt at prayer.

   While thus engaged a vision fell upon him. Suddenly he was seized by 
some supernatural power of evil import, which bound him body and soul. He 
could not think; he could not speak; thick darkness gathered round. 
Presently there appeared above his head a pillar of light, which slowly 
descended and enveloped him. Immediately he was delivered from the enemy; 
and in the sky he saw two bright personages, one of whom said, pointing to 
the other, "This is my beloved son; hear him." Then he asked what he 
should do; to which sect he should unite himself. 

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And he was told to join none of them, that all were corrupt, all were 
abomination in the eyes of the Lord. When he came to himself he was still 
gazing earnestly up into heaven. This was in the spring of 1820, and 
Joseph was yet scarcely fifteen. 

   When the young prophet began to proclaim his vision, the wise men and 
preachers of the several sects laughed at him; called him a silly boy, and 
told him that if his mind had really been disturbed. it was the devil's 
doing. "Signs and revelations," said they, "are of by-gone times; it ill 
befits one so young to lie before God and in the presence of his people." 
"Nevertheless," replied Joseph, "I have had a vision." Then they reviled 
him, and the boy became disheartened and was entangled again in the 
vanities of the world, under the heavy hand of their oppression.

   But the spirit of the Lord could not thus be quenched. The young man 
repented, and sought and found forgiveness. Retiring to his bed, midst 
prayer and supplication, on the night of September 21, 1823, presently the 
room grew light, and a figure robed in exceeding whiteness stood by the 
bedside, the feet not touching the floor. And a voice was heard, saying, 
"I am Moroni, and am come to you, Joseph, as a messenger from God." Then 
the angel told the youth that the Lord had for him a great work to do, 
that his name should be known to all people, and of him should be spoken 
both good and evil. He told him of a book written on plates of gold, and 
containing an account of the early inhabitants of this continent, and the 
gospel as delivered to them by Christ. He said that deposited with those 
plates were two stones in silver bows, which, fastened to a breastplate, 
constituted the Urim and Thummim; and that now as in ancient times the 
possession and use of the stones constituted a seer, and that through them 
the book might be translated. After offering many scriptural quotations 
from both the old and the new testament, and charging the young man that 
when the book and the breastplate were delivered
 
 
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to him he should show them to no one, under pain of death and 
destruction-the place where the plates were deposited meanwhile being 
clearly revealed to his mental vision-the light in the room grew dim, as 
Moroni ascended along a pathway of glory into heaven, and finally darkness 
was there as before. The visit was made three times, the last ending with 
the dawn, when Joseph arose greatly exhausted and went into the field to 
work. 

   His father, observing his condition, sent him home; but on the way 
Joseph fell in a state of unconsciousness to the ground. Soon, however, 
the voice of Moroni was heard, commanding him to return to his father, and 
tell him all that he had seen and heard. The young man obeyed. The father 
answered that it was of God; the son should do as the messenger had said. 
Then Joseph, knowing from the vision where the plates were bidden, went to 
the west side of a hill, called the hill Cumorah, near the town of 
Manchester, and beneath a large stone, part of whose top appeared above 
the ground, in a stone box,2 he found the plates,3 the urim and

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thummim,4 and the breastplate.5 But when he was about to take them out 
Moroni stood beside him and said, "Not yet; meet me here at this time each 
year for four years, and I will tell you what to do." Joseph obeyed. 

   The elder Smith was poor, and the boys were sometimes obliged to hire 
themselves out as laborers. It was on the 22d of September, 1823, that the 
plates were found. The following year Alvin died, and in October 1825 
Joseph went to work for Josiah Steal, in Chenango county. This man had 
what he supposed to be a silver mine at Harmony, Pennsylvania, said to 
have been once worked by Spaniards. Thither Joseph went with the other men 
to dig for silver,6

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boarding at the house of Isaac Hale. After a month's fruitless effort 
Stoal was induced by Joseph to abandon the undertaking; but meanwhile the 
youth had fallen in love with Hale's pretty daughter, Emma, and wished to 
marry her. Hale objected, owing to his continued assertions that he had 
seen visions, and the resulting persecutions; so Joseph took Emma to the 
house of Squire Tarbill, at South Bainbridge, where they were married the 
18th of January, 1827, and thence returned to his father's farm, where he 
worked during the following season.7 

    Every year went Joseph to the hill Cumorah to hold communion with the 
heavenly messenger, and on the 22d of September, 1827, Moroni delivered to 
him the plates,8 and the urim and thummim with which to translate them, 
charging him on pain of dire disaster
 
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to guard them well until he should call for them. Persecutions increased 
when it was known that Joseph had in his possession the plates of gold, 
and every art that Satan could devise or put in force through the agency 
of wicked men was employed to
 
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wrest them from him. But almighty power and wisdom prevailed, and the 
sacred relies were safely kept till the day the messenger called for them, 
when they were delivered into his hands, Joseph meanwhile haying 
accomplished by them all that was required of him. 

    And now so fierce becomes the fiery malevolence of the enemy that 
Joseph is obliged to fly.9 He is very poor, having absolutely nothing, 
until a farmer named Martin Harris has pity on him and gives him fifty 
dollars,10 with which he is enabled to go with his wife to her old home in 
Pennsylvania.11 Immediately after his arrival there in December, he begins 
copying the
 
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characters on the plates, Martin Harris coming to his assistance, and by 
means of the urim and thummim manages to translate some of them, which 
work is continued till February 1828. Harris' wife is exceedingly curious 
about the matter, and finally obtains possession through her husband of a 
portion of the manuscript.12 About this time Harris takes a copy
 
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of some of the characters to New York city, where he submits them to the 
examination of Professor Anthon and Dr Mitchell, who pronounce them to be 
Egyptian, Syriac, Chaldaic, and Arabic.13 Then
 
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Joseph buys of his wife's father a small farm and goes to work on it. In 
February 1829 he receives a visit from his own father, at which time a 
revelation comes to Joseph Smith senior, through the son, calling him to 
faith and good works. The month following Martin Harris asks for and 
receives a revelation, by the mouth of the latter, regarding the plates, 
wherein the said Harris is told that Joseph has in his possession the 
plates which he claims to have, that they were delivered to him by the 
Lord God, who likewise gave him power to translate them, and that he, 
Harris, should bear witness of the same. Three months later, Harris having 
meanwhile acted as his scribe, Joseph is commanded to rest for a season in 
his work of translating until directed to take it up again.

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   The tenor of the book of Mormon14 is in this wise: Following the 
confusion of tongues at the tower of Babel, the peoples of the earth were 
scattered abroad, one colony being led by the Lord across the ocean to 
America. Fifteen hundred years after, or six hundred years before Christ, 
they were destroyed for their wickedness. Of the original number was 
Jared, among whose descendants was the prophet Ether, who was their 
historian. Ether lived to witness the extinction of his nation, and under 
divine direction he deposited his history in a locality where it was found 
by a second colony, Israelites of the tribe of Joseph, who came from 
Jerusalem about the time of the destruction of the first colony, namely, 
six hundred years before Christ. Thus was America repeopled; the second 
colony occupied the site of the first, multiplied and became rich, and in 
time divided into two nations, the Nephites and the Lamanites, so called 
from their respective founders, Nephi and Laman. The former advanced in 
civilization, but the Lamanites lapsed into barbarism, and were the 
immediate progenitors of the American aboriginals. 

   The Nephites were the beloved of the Lord. To them were given visions 
and angels' visits; to them the Christ appeared with gifts of gospel and 
prophecy. It was, indeed, the golden age of a favored people; but in a 
time of temptation, some three or four centuries after Christ, they fell, 
and were destroyed by
 
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the wicked Lamanites. The greatest prophet of the Nephites, in the period 
of their declension, was Mormon, their historian, who after having 
completed his abridgment of the records of his nation, committed it to his 
son Moroni, and he, that they might not fall into the hands of the 
Lamanites, deposited them in the hill of Cumorah, where they were found by 
Joseph Smith. 

   On the 5th of April, 1829, there comes to Joseph Smith a school-
teacher, Oliver Cowdery by name, to whom the Lord had revealed himself at 
the house of the elder Smith, where the teacher had been boarding. 
Inquiring of the Lord, Joseph is told that to Oliver shall be given the 
same power to translate the book of Mormon,15 by which term the writing on

Page 53 [footnote 15]

Page 54 [footnote 15]

Page 55 [footnote 15]

Page 56 [footnote 15]

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the golden plates is hereafter known, and that he also shall bear witness 
to the truth. 

   Two days after the arrival of Oliver,16 Joseph and he begin the work 
systematically, the former translating while the latter writes;17 for 
Oliver has a vision, meanwhile,

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telling him not to exercise his gift of translating at present, but simply 
to write at Joseph's dictation. Continuing thus, on the 15th of May the 
two men go into the woods to ask God concerning baptism, found mentioned 
in the plates. Presently a messenger descends from heaven in a cloud of 
light. It is John the Baptist. And he ordains them, saying, "Upon you, my 
fellow-servants, in the name of messiah, I confer the priesthood of 
Aaron." Baptism by immersion is directed; the power of laying-on of hands 
for the gift of the holy ghost is promised, but not now bestowed; then 
they are commanded to be baptized, each one baptizing the other, which is 
done, each in turn laying his hands upon the head of the other, and 
ordaining him to the Aaronic priesthood. As they come up out of the water 
the holy ghost falls upon them, and they prophesy. 

   Persecutions continue; brethren of Christ threaten to mob them, but 
Joseph's wife's father promises protection. Samuel Smith comes, and is 
converted, receiving baptism and obtaining revelations; and later Joseph's 
father and mother, Martin Harris, and others. Food is several times 
charitably brought to the translators by Joseph Knight, senior, of 
Colesville, New York, concerning whom is given a revelation. In June comes 
David Whitmer with a request from his father, Peter Whitmer, of Fayette, 
New York, that the translators should occupy his house thenceforth until 
the completion of their work, and brings with him a two-horse wagon to 
carry them and their effects. Not only is their board to be free, but one 
of the brothers Whitmer, of whom there are David, John, and Peter junior, 
will assist in the writing. Thither they go, and find all as promised; 
David and Peter Whitmer and Hyrum Smith are baptized, and receive 
revelations through Joseph, who inquires of the Lord for them by means of 
the urim and thummim. The people thereabout being friendly, meetings are 
held, and the new revelation taught, many believing,
 
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certain priests and others disputing. Three special witnesses are provided 
by Christ, namely, Oliver Cowdery, David Whitmer, and Martin Harris,18 to 
whom the plates are shown by an angel after much prayer and meditation in 
the woods. These are the three witnesses. And there are further eight 
witnesses, namely, Christian Whitmer, Jacob Whitmer, Peter Whitmer junior, 
John Whitmer, Hiram Page, Joseph Smith senior, Hyrum Smith, and Samuel H. 
Smith, who testify that the plates were shown to them by Joseph Smith 
junior, that they handled them with their hands, and saw the characters 
engraven thereon.19

Page 60 [footnote 19]
 
Page 61 [footnote 19]

Page 62 [footnote 19]

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   The translation of the book of Mormon being finished, Smith and 
Cowdery go to Palmyra, secure the copyright, and agree with Egbert B. 
Grandin to print five thousand copies for three thousand dollars. 
Meanwhile, a revelation comes to Martin Harris, at Manchester, in March, 
commanding him to pay for the printing of the book of Mormon, under 
penalty of destruction of himself and property.20 The title-page

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is not a modern production, but a literal translation from the last leaf 
of the plates, on the left-hand side, and running like all Hebrew writing. 

   And now in a chamber of Whitmer's house Smith, Cowdery, and David 
Whitmer meet, and earnestly ask God to make good his promise, and confer 
on them the Melchisedec priesthood, which authorizes the laying-on of 
hands for the gift of the holy ghost. Their prayer is answered; for 
presently the word of the Lord comes to them, commanding that Joseph Smith 
should ordain Oliver Cowdery to be an elder in the church of Jesus Christ, 
and Oliver in like manner should so ordain Joseph, and the two should 
ordain others as from time to time the will of the Lord should be made 
known to them.21 But this ordination must not take place until the 
baptized brethren assemble and give to this act their sanction, and accept 
the ordained as spiritual teachers, and then only after the blessing and 
partaking of bread and wine. It is next revealed that twelve shall be 
called to be the disciples of Christ, the twelve apostles of these last 
days, who shall go into all the world preaching and baptizing.
 
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By the spirit of prophecy and revelation it is done. The rise of the 
church of Jesus Christ in these last days is on the 6th of April, 1830, at 
which date the church was organized under the provisions of the statutes 
of the state of New York by Joseph Smith junior, Hyrum Smith, Oliver 
Cowdery, David Whitmer, Samuel H. Smith, and Peter Whitmer. Joseph Smith, 
ordained an apostle of Jesus Christ, is made by the commandment of God the 
first elder of this church, and Oliver Cowdery, likewise an apostle, is 
made the second elder. Again the first elder falls into worldly 
entanglements, but upon repentance and self-humbling he is delivered by an 
angel. 

   The duties of elders, priests, teachers, deacons, and members are as 
follow: All who desire it, with honesty and humility, may be baptized into 
the church; old covenants are at an end, all must be baptized anew. An 
apostle is an elder; he shall baptize, ordain other elders, priests, 
teachers, and deacons, administer bread and wine, emblems of the flesh and 
blood of Christ; he shall confirm, teach, expound, exhort, taking the lead 
at meetings, and conducting them as he is taught by the holy ghost. The 
priest's duty is to preach, teach, expound, exhort, baptize, administer 
the sacrament, and visit and pray with members; he may also ordain other 
priests, teachers, and deacons, giving a certificate of ordination, and 
lead in meetings when no elder is present. The teacher's duty is to watch 
over and strengthen the members, preventing evil speaking and all 
iniquity, to see that the meetings are regularly held, and to take the 
lead in them in the absence of elder or priest. The deacon's duty is to 
assist the teacher; teacher and deacon may warn, expound, exhort, but 
neither of them shall baptize, administer the sacrament, or lay on hands. 
The elders are to meet in council for the transaction of church business 
every three months, or oftener should meetings be called. Subordinate 
officers will receive from the elders a license defining their authority; 
elders will
 
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receive their license from other elders by vote of church or conference. 
There shall be presidents, bishops, high counsellors, and high priests; 
the presiding elder shall be president of the high priesthood, and he, as 
well as bishops, high counsellors, and high priests, will be ordained by 
high council or general conference. The duty of members is to walk in 
holiness before the Lord according to the scriptures, to bring their 
children to the elders, who will lay their hands on them and bless them in 
the name of Jesus Christ. The bible, that is to say, the scriptures of the 
old and new testaments, is accepted wholly, save such corruptions as have 
crept in through the great and abominable church; the book of Mormon is a 
later revelation, supplementary thereto. Thus is organized the Church of 
Jesus Christ of Latter-Day Saints,22 in accordance with special 
revelations and commandments, and after the manner set forth in the new 
testament. 

   The first public discourse, following the meetings held in Whitmer's 
house, was preached on Sunday, the 11th of April, 1830, by Oliver Cowdery, 
who the
 
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same day baptized in Seneca Lake several persons, among whom were Hyrum 
and Katherine Page, some of the Whitmers, and the Jolly family. The first 
miracle likewise occurred during the same month, Joseph Smith casting out 
a devil from Newel Knight, son of Joseph Knight, who with his family had 
been universalists. Newel had been a constant attendant at the meetings, 
and was much interested; but when he attempted to pray the devil prevented 
him, writhing his limbs into divers distortions, and hurling him about the 
room. "I know that you can deliver me from this evil spirit," cried Newel. 
Whereupon Joseph rebuked the devil in the name of Jesus Christ, and the 
evil spirit departed from the young man. Seeing this, others came forward 
and expressed their belief in the new faith, and a church was established 
at Colesville. 

   On the 1st of June the first conference as an organized church was 
held, there being thirty members. The meeting was opened by singing and 
prayer, after which they partook of the sacrament, which was followed by 
confirmations and further ordinations to the several offices of the 
priesthood. The exercises were attended by the outpouring of the holy 
ghost, and many prophesied, to the infinite joy and gratification of the 
elders. Some time after, on a Saturday previous to an appointed sabbath on 
which baptism was to be performed, the brethren constructed, across a 
stream of water, a dam, which was torn away by a mob during the night. The 
meeting was held, however, though amid the sneers and insults of the 
rabble, Oliver preaching. Present among others was Emily Coburn, Newel 
Knight's wife's sister, formerly a presbyterian. Her pastor, the Rev. Mr 
Shearer, arrived, and tried to persuade her to return to her father. 
Failing in this, he obtained from her father a power of attorney, and bore 
her off by force; but Emily returned. The dam was repaired, and baptism 
administered to some thirteen persons the following morning; whereupon 
fifty
 
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men surrounded Mr Knight's house, threatening violence. The same night 
Joseph was arrested by a constable on a charge of disorderly conduct, and 
for preaching the book of Mormon. It was the purpose of the populace to 
capture Joseph from the constable and use him roughly, but by hard driving 
he escaped. At the trial which followed, an attempt was made to prove 
certain charges, namely, that he obtained a horse from Josiah Stoal, and a 
yoke of oxen from Jonathan Thompson, by saying that in a revelation he was 
told that he was to have them; also as touching his conduct toward two 
daughters of Mr Stoal; but all testified in his favor, and he was 
acquitted. As he was leaving the court-room, he was again arrested on a 
warrant from Broome county, and taken midst insults and buffetings to 
Colesville for trial. The old charges were renewed, and new ones 
preferred. Newel Knight was made to testify regarding the miracle wrought 
in his behalf, and a story that the prisoner had been a money digger was 
advanced by the prosecution. Again he was acquitted, and again escaped 
from the crowd outside the court-house, whose purpose it was to tar and 
feather him, and ride him on a rail. These persecutions were instigated, 
it was said, chiefly by presbyterians. 

   While Joseph rested at his home at Harmony further stories were 
circulated, damaging to his character, this time by the methodists. One 
went to his father-in-law with falsehoods, and so turned him and his 
family against Joseph and his friends that he would no longer afford them 
protection or receive their doctrine. This was a heavy blow; but 
proceeding in August to Colesville, Joseph and Hyrum Smith and John and 
David Whitmer continued the work of prayer and confirmation. Fearing their 
old enemies, who lay in wait to attack them on their way back, they prayed 
that their eyes might be blinded; and so it came to pass. Then they held 
service and returned safely, although five dollars reward had been offered

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for notification of their arrival. Removing his family to Fayette, Joseph 
encountered further persecutions, to which was added a fresh grief. Hiram 
Page was going astray over a stone which he had found, and by means of 
which he had obtained revelations at variance with Joseph's revelations 
and the rules of the new testament. It was thought best not to agitate the 
subject unnecessarily, before the meeting of the conference to be held on 
the 1st of September; but the Whitmer family and Oliver Cowdery seeming to 
be too greatly impressed over the things set forth by the rival stone, it 
was resolved to inquire of the Lord concerning the matter; whereupon a 
revelation came to Oliver Cowdery, forbidding such practice; and he was to 
say privately to Hiram Page that Satan had deceived him, and that the 
things which he had written from the stone were not of God. Oliver was 
further commanded to go and preach the gospel to the Lamanites,23 the 
remnants of the house of Joseph living in the west,24 where he was to 
establish

Page 70

a church and build a city,25 at a point to be designated later. 

   "Behold, I say unto thee, Oliver, that it shall be given unto thee 
that thou shalt be heard by the church in all things whatsoever thou shalt 
teach them by the comforter concerning. the revelations and commandments 
which I have given. But behold, verily, verily, I say unto thee, no one 
shall be appointed to receive commandments and revelations in this church, 
excepting my servant Joseph Smith, Jr, for he receiveth them even as 
Moses; and thou shalt be obedient unto the things which I shall give unto 
him, even as Aaron, to declare faithfully the commandments and the 
revelations with power and authority unto the church. And if thou art led 
at any time by the comforter to speak or teach, or at all times by the way 
of commandment unto the church, thou mayest do it. But thou shalt not 
write by way of commandment, but by wisdom; and thou shalt not command him 
who is at thy head and at the head of the church; for I have given him the 
keys of the mysteries and the revelations which are sealed, until I shall 
appoint unto them another in his stead."

1 Much has been said by the enemies of Mormonism against the Smith family. 
'All who became intimate with them during this period [1820 to 1830] unite 
in representing the general character of old Joseph and wife, the parents 
of the pretended prophet, as lazy, indolent, ignorant, and superstitious,  
having a firm belief in ghosts and witches; the telling of fortunes; 
pretending to believe that the earth was filled with hidden treasures, 
buried there by Kid or the Spaniards. Being miserably poor, and not much 
disposed to obtain an honest livelihood by labor, the energies of their 
minds seemed to be mostly directed toward finding where these treasures 
were concealed, and the best mode of acquiring their possession.' Howe's 
Mormonism Unveiled, 11. In the towns of Palmyra and Manchester, in 1833, 
documents defamatory to the family were circulated for signature, one 
receiving 11 and another 51 names. Given with signatures in Howe's 
Mormonism Unveiled, 251-2, and in Kidder's Mormonism, 20-1. See also 
Olshausen, Gesch. d. Morm., 9-14, 103-10, 200-1; Gazette of Utah, 1874, 
17; Tucker's Origin and Prog. Mor., 11-20. In one of these documents, 
signed and sworn to by Peter Ingersoll, he said that the Smith family 
employed most of their time in gold-digging. At one time Joseph Smith 
senior told Ingersoll to hold a mineral rod in his hand, a piece of witch-
hazel, and selected a place to stand where he was to whisper directions to 
the rod; Smith stood apart, throwing himself into various shapes, but was 
unable to produce the desired effect. Again he took a stone that Ingersoll 
had picked up and exclaimed that it was invaluable; looking at it 
earnestly, he said it revealed to him chests of gold and silver at the 
back of his house; and putting it into his hat, threw himself into various 
attitudes, and soon appeared exhausted; then in a faint voice, said, 'If 
you only knew what I had seen you would believe.' Some time before 
Joseph's discovery of the gold plates, the elder Smith told Ingersoll that 
a book had been found in Canada in a hollow tree which treated of the 
discovery of this continent.  

2 Oliver Cowdery stated that he visited the spot, and that 'at the bottom 
of this [hole] lay a stone of suitable size, the upper surface being 
smooth. At each edge was placed a large quantity of cement and into this 
cement at the four edges of this stone were placed erect four others, 
their lower edges resting in the cement at the outer edges of the first 
stone. The four last named when placed erect formed a box, the corners, or 
where the edges of the four came in contact, were also cemented so firmly 
that the moisture from without was prevented from entering. It is to be 
observed also that the inner surfaces of the four erect or side stones 
were smooth. The box was sufficiently large to admit a breastplate. From 
the bottom of the box or from the breastplate arose three small pillars, 
composed of the same description of cement as that used on the edges; and 
upon these three pillars were placed the records. The box containing the 
records was covered with another stone, the lower surface being flat and 
the upper crowning.' Mackay's The Mormons, 20. 

3 Orson Pratt thus describes the plates, Visions, 14: 'These records were 
engraved on plates which had the appearance of gold. Each plate was not 
far from seven by eight inches in width and length, being not quite as 
thick as common tin. They were filled on both sides with engravings in 
Egyptian characters, and bound together in a volume, as the leaves of a 
book, and fastened at one edge with three rings running through the whole. 
This volume was about six inches in thickness, and a part of it was 
sealed. the characters or letters upon the unsealed part were small and 
beautifully engraved. The whole book exhibited many marks of antiquity in 
its construction, as well as much skill in the art of engraving.' In the 
introduction to the Book of Mormon (New York ed.), viii., is given 
essentially the same description. See also Bonwick's Mormons and Silver 
Mines, 61; Bertrand, Mem. d'un Mor., 25; Olshausen, Gesch. d. Morm., 12-
29; Stenhouse, Les Mormons, i.-vii.; Ferris' Utah and The Mormons, 58; 
Mackay's The Mormons, 15-22; Smucker's Hist. Mormons, 13-28. For facsimile 
of writing on golden plates, see Beadle's Life in Utah, 25. For 
illustrations of the hill, finding the plates, etc., see Mackay's The 
Mormons, 15; Smucker's Hist. Mormons, 24; Tucker's Origin and Prog. Mor., 
frontispiece. When sceptics ask, Why are not the plates forthcoming? 
believers ask in turn, Why are not forthcoming the stone tables of Moses? 
And yet the ten commandments are to-day accepted. 

4 'With the book were found the urim and thummim, two transparent crystals 
set in the rims of a bow. These pebbles were the seer's instrument whereby 
the mystery of hidden things was to be revealed!' Introduction to Book of 
Mormon {New York ed.), viii. 'The best attainable definition of the 
ancient urim and thummim is quite vague and indistinct. An accepted 
biblical lexicographer gives the meaning as "light and perfection," or the 
"shining and the perfect." The following is quoted from Butterworth's 
Concordance: "There are various conjectures about the urim and thummim, 
whether they were the stones in the high-priest's breastplate, or 
something distinct from them; which it is not worth our while to inquire 
into, since God has left it a secret. It is evident that the urim and 
thummim were appointed to inquire of God by, on momentous occasions, and 
continued in use, as some think, only till the building of Solomon's 
temple, and all conclude that this was never restored after its 
destruction."' Tucker's Origin and Prog. Mor., 32. 

5 'A breastplate such as was used by the ancients to defend the chest from 
the arrows and weapons of their enemy.' Mackay's The Mormons, 20.

6 'Hence arose the very prevalent story of my having been a money digger.' 
Hist. Joseph Smith, in Times and Seasons, May 2, 1842. It seems from this, 
or some other cause, that the followers of Smith have never regarded 
mining with favor, although some of them at times have engaged in that 
occupation. Upon the discovery of gold in California, the Mormons were 
among the first in the field, at Coloma, at Mormon Bar, and elsewhere. 
Left there a little longer, they would soon have gathered barrels of the 
precious dust; but promptly upon the call they dropped their tools, 
abandoned their brilliant prospects, and crossing the Sierra, began to 
build homes among their people in the untenanted desert.

7 Among the many charges of wrong-doing ascribed to Smith from first to 
last, was that of having stolen Hale's daughter. In answer it is said that 
the young woman was of age, and had the right to marry whom and as she 
chose.
 
8 'When the appointed hour came, the prophet, assuming his practised air 
of mystery, took in hand his money-digging spade and a large napkin, and 
went off in silence and alone in the solitude of the forest, and after an 
absence of some three hours, returned, apparently with his sacred charge 
concealed within the folds of the napkin. Reminding the (Smith) family of 
the original "command" as revealed to him, strict injunction of non-
intervention and non-inspection was given to them, under the same terrible 
penalty as before denounced for its violation. Conflicting stories were 
afterwards told in regard to the manner of keeping the book in concealment 
and safety, which are not worth repeating further than to mention that the 
first place of secretion was said to be under a heavy hearthstone in the 
Smith family mansion. Smith told a frightful story of the display of 
celestial pyrotechnics on the exposure to his view of the sacred book-the 
angel who had led him to the discovery again appearing as his guide and 
protector, and confronting ten thousand devils gathered there, with their 
menacing sulphurous flame and smoke, to deter him from his purpose! This 
story was repeated and magnified by the believers, and no doubt aided the 
experiment upon superstitious minds which eventuated so successfully.' 
Tucker's Orig. and Prog. Mor., 30-31. 'A great variety of contradictory 
stories were related by the Smith family before they had any fixed plan of 
operation, respecting the finding of the plates from which their book was 
translated. One is, that after the plates were taken from their hiding-
place by Jo he again laid them down, looked into the hole, where he saw a 
toad, which immediately transformed itself into a spirit and gave him a 
tremendous blow. Another is, that after he had got the plates, a spirit 
assaulted him with the intention of getting them from his possession, and 
actually jerked them out of his hands. Jo, nothing daunted, seized them 
again, and started to run, when his Satanic majesty, or the spirit, 
applied his foot to the prophet's seat of honor which raised three or four 
feet from the ground.' Howe's Mormonism Unveiled, 275-6. The excavation 
was at the time said to be 160 feet in extent, though that is probably an 
exaggeration. It had a substantial door of two-inch plank, and a secure 
lock. Lapse of time and other causes have almost effaced its existence. 
Tucker's Origin and Prog. Mor., 48. 'In 1843, near Kinderhook, Illinois, 
in excavating a large mound, six brass plates were discovered of a bell-
shape four inches in length and covered with ancient characters. They were 
fastened together with two iron wires almost entirely corroded, and were 
found along with charcoal, ashes, and human bones, more than twelve feet 
below the surface of a mound of the sugar-loaf form, common in the 
Mississippi Valley. Large trees growing upon these artificial mounds 
attest their great antiquity...No key has yet been discovered for the 
interpretation of the engravings upon these brass plates, or of the 
strange gylphs upon the ruins of Otolum in Mexico.' Daniel Wedderburn, in 
Popular Science Monthly, Dec. 1876; see also Times and Seasons, iv. 186-7, 
and engraved cuts in Taylor's Discussions, and in Mackay's The Mormons, 26-
7. On the authority of Kidder, Mormonism, 23-6, Willard Chase, a 
carpenter, said: 'In the fore part of September (I believe) 1827, the 
prophet requested me to make him a chest, informing me that he designed to 
move back to Pennsylvania, and expecting soon to get his gold book, he 
wanted a chest to lock it up, giving me to understand, at the same time, 
that if I would make the chest he would give me a share in the book. I 
told him my business was such that I could not make it; but if he would 
bring the book to me, I would lock it up for him. He said that would not 
do, as he was commanded to keep it two years without letting it come to 
the eye of any one but himself. This commandment, however, he did not 
keep, for in less than two years twelve men said they had seen it. I told 
him to get it and convince me of its existence, and I would make him a 
chest; but he said that would not do; as he must have a chest to lock the 
book in as soon as he took it out of the ground. I saw him a fews days 
after, when he told me I must make the chest. I told him plainly that I 
could not, upon which he told me that I could have no share in the hook. A 
few weeks after this conversation he came to my house and related the 
following story: That on the 22d of September he arose early in the 
morning and took a one-horse wagon of some one that had stayed over night 
at their house, without leave or license; and, together with his wife, 
repaired to the hill which contained the book. He left his wife in the 
wagon, by the road, and went alone to the hill, a distance of thirty or 
forty rods from the road; he said he then took the book out of the ground 
and hid it in a tree-top and returned home. He then went to the town of 
Macedon to work. After about ten days, it having been suggested that some 
one had got his book, his wife went utter him; he hired a horse, and went 
home in the afternoon, stayed long enough to drink one cup of tea, and 
then went for his book, found it safe, took off his frock, wrapt it round 
it, put it under his arm, and ran all the way home, a distance of about 
two miles. He said he should think it would weigh sixty pounds, and was 
sure it would weigh forty. On his return home he said he was attacked by 
two men in the woods, and knocked them both down and made his escape, 
arrived safe, and secured his treasure. He then observed that if it had 
not been for that stone (which he acknowledged belonged to me) he would 
not have obtained the book. A few days afterward he told one of my 
neighbors that he had not got any such book, and never had; but that he 
told the story to deceive the damned fool (meaning me), to get him to make 
a chest.' Others give other accounts, but it seems to me not worth while 
to follow them further.  

9 'Soon the news of his discoveries spread abroad throughout all those 
parts...The house was frequently beset by mobs and evil-designing persons. 
Several times he was shot at, and very narrowly escaped. Every device was 
used to get the plates away from him. And being continually in danger of 
his life from a gang of abandoned wretches, he at length concluded to 
leave the place, and go to Pennsylvania; and accordingly packed up his 
goods, putting the plates into a barrel of beans, and proceeded upon his 
journey. He had not gone far before he was overtaken by an officer with a 
search-warrant, who flattered himself with the idea that he should surely 
obtain the plates; after searching very diligently, he was sadly 
disappointed at not finding them. Mr Smith then drove on, but before he 
got to his journey's end he was again overtaken by an officer on the same 
business, and after ransacking the wagon very carefully, he went his way 
as much chagrined as the first at not being able to discover the object of 
his research. Without any further molestation, he pursued his journey 
until he came to the northern part of Pennsylvania, near the Susquehanna 
River, in which part his father-in-law resided.' Pratt's Visions, 15. 

10 'In the neighborhood (of Smith's old home) there lived a farmer 
possessed of some money and more credulity. Every wind of doctrine 
affected him. tie had been in turn a quaker, a Wesleyan, a baptist, a 
presbyterian. His heterogeneous and unsettled-views admirably qualified 
him for discipleship where novelty was paramount, and concrete things were 
invested with the enchantment of mystery. He was enraptured with the young 
prophet, and offered him fifty dollars to aid in the publication of his 
new bible.' Tayldler's Mormons, xxviii.-ix.

11 'Soon after Smith's arrival at Harmony, Isaac Hale (Smith's father-in-
law) heard he had brought a wonderful box of plates with him. Hale "was 
shown a box in which it is said they were contained, which had to all 
appearances been used as a glass box of the common window-glass. I was 
allowed to feel the weight of the box, and they gave me to understand that 
the book of plates was then in the box-into which, however, I was not 
allowed to look. I inquired of Joseph Smith, Jr., who was to be the first 
who would be allowed to see the book of plates. He said it was a young 
child. After this I became dissatisfied, and informed him that if there 
was anything in my house of that description, which I could not be allowed 
to see, he must take it away; if he did not, I was determined to see it. 
After that the plates were said to be hid in the woods."' Howe's Mormonism 
Unveiled, 264.

12 Martin Harris 'says he wrote a considerable part of the book as Smith 
dictated; and at one time the presence of the Lord was so great that a 
screen was hung up between him and the prophet; at oilier times the 
prophet would sit in a different room, or up stairs, while the Lord was 
communicating to him the contents of the plates. He does not pretend that 
he ever saw the wonderful plates but once, although he and Smith were 
engaged for months in deciphering their contents.' Mormonism Unveiled, 14. 
'Harris rendered Smith valuable assistance by transcribing for him, since 
he could not write himself. Poor Martin was unfortunately gifted with a 
troublesome wife. Her inquisitive and domineering nature made him dread 
unpleasant results from his present engagement. His manuscript had reached 
116 pages, and he therefore begged permission to read it to her "with the 
hope that it might have a salutary effect upon her feelings." His request 
was at length granted; but through carelessness or perfidy, while in his 
house, the precious document was irrecoverably lost. Joseph suffered 
greatly in consequence of this hinderance, but more from the anger of 
heaven which was manifested against him. As soon as possible, he resumed 
his task, having secured the services of another scribe, Oliver Cowdery, a 
school-master in the neighborhood. Martin Harris, earnest as he was, had 
never yet been favored with a sight of the golden plates. He had not 
attained to sufficient purity of mind; but a copy of a small portion of 
their contents was placed in his hands, and this he was told he might show 
to any scholar in the world, if he wished to be satisfied. Accordingly he 
started for New York, sought Professor Anthon (Charles Anthon, LL.D., then 
adjunct professor of ancient languages in Columbia College), and requested 
his opinion.' Taylder's Mormons, xxxviii.-ix. 'She (Harris's wife) 
contrived in her husband's sleep to steal from him the particular source 
of her disturbance, and burned the manuscript to ashes. For years she kept 
this incendiarism a profound secret to herself, even until after the book 
was published. Smith and Harris held her accountable for the theft, but 
supposed she had handed the manuscript to some "evil-designing persons," 
to be used somehow in injuring their cause. A feud was thus produced 
between husband and wife which was never reconciled. Great consternation 
now pervaded the Mormon circles. The reappearance of the mysterious 
stranger (who had before visited the Smiths) was again the subject of 
inquiry and conjecture by observers, from whom was withheld all 
explanation of his identity or purpose. It was not at first an easy task 
to convince the prophet of the entire innocency of his trusted friend 
Harris in the matter of tills calamitous event, though mutual confidence 
and friendship were ultimately restored.' Tucker's Orig. and Prog. Mor., 
46. Of this lost manuscript Smith afterward wrote: 'Some time after Mr 
Harris had begun to write for me he began to tease me to give him liberty 
to carry the writings home and show them, and desired of me that I would 
inquire of the Lord through the urim and thummim if he might not do so.' 
To two inquiries the reply was no, but a third application resulted in 
permission being granted under certain restrictions, which were, that 
Harris might show the papers to his brother, his wife, her sister, his 
father and mother, and to no one else. Accordingly Smith required Harris 
to bind himself in a covenant to him in the most solemn manner that he 
would not do otherwise than had been directed. 'He did so,' says Smith. 
'He bound himself as I required of him, took the writings, and went his 
way. Notwithstanding...he did show them to others, and by stratagem they 
got them away from him.' Smith, in Times and Seasons, iii. 785-6. 

13 In a letter to E. D. Howe, printed in his book, and in the introduction 
to the New York edition of the Book of Mormon, Prof. Anthon, among other 
statements, denies that he ever gave a certificate. The letter reads as 
follows: 

'NEW YORK, February 17, 1834.
   'DEAR SIR: I received your letter of the 9th, and lose no time in 
making a reply. The whole story about my pronouncing the Mormon 
inscription to be reformed Egyptian hierogylphies is perfectly false. Some 
years ago, a plain, apparently simple-hearted farmer called on me with a 
note from Dr Mitchell, of our city, now dead, requesting me to decipher, 
if possible, the paper which the farmer would hand me. Upon examining the 
paper in question, I soon came to the conclusion that it was all a 
trick—perhaps a hoax. When I asked the person who brought it how he 
obtained the writing, he gave me the following account: A gold book 
consisting of a number of plates, fastened together by wires of the same 
material, had been dug up in the northern part of the state of New York, 
and along with it an enormous pair of spectacles. These spectacles were so 
large that if any person attempted to look through them, his two eyes 
would look through one glass only, the spectacles in question being 
altogether too large for the human face. "Whoever," he said, "examined the 
plates through the glasses was enabled not only to read them, but fully to 
understand their meaning." All this knowledge, however, was confined to a 
young man, who had the trunk containing the book and spectacles in his 
sole possession. This young man was placed behind a curtain in a garret in 
a farm-house, and being thus concealed from view, he put on the spectacles 
occasionally, or rather looked through one of the glasses, deciphered the 
characters in the book, and having committed some of them to paper, handed 
copies from behind the curtain to those who stood outside· Not a word was 
said about their being deciphered by the gift of God. Everything in this 
way was effected by the large pair of spectacle. The farmer added that he 
had been requested to contribute a sum of money toward the publication of 
the golden book, the contents of which would, as he was told, produce an 
entire change in the world, and save it from ruin. So urgent had been 
these solicitations, that he intended selling his farm and giving the 
amount to those who wished to publish the plates. As a last precautionary 
step, he had resolved to come to New York, and obtain the opinion of the 
learned about the meaning of the paper which he brought with him, and 
which had been given him as part of the contents of the book, although no 
translation had at that time been made by the young man with spectacles. 
On hearing this odd story, I changed my opinion about the paper, and 
instead of viewing it any longer as a hoax, I began to regard it as part 
of a scheme to cheat the farmer of his money, and I communicated my 
suspicions to him, warning him to beware of rogues. He requested an 
opinion from me in writing, which, of course, I declined to give, and he 
then took his leave, taking his paper with him. This paper in question 
was, in fact. a singular scroll. It consisted of all kinds of singular 
characters disposed in columns, and had evidently been prepared by some 
person who had before him at the time a book containing various alphabets, 
Greek and Hebrew letters, crosses and flourishes; Roman letters inverted 
or placed sideways were arranged and placed in perpendicular columns, and 
the whole ended in a rude delineation of a circle, divided into various 
compartments, arched with various strange marks, and evidently copied 
after the Mexican calendar given by Humboldt, but copied in such a way as 
not to betray the source whence it was derived. I am thus particular as to 
the contents of the paper, inasmuch as I have frequently conversed with 
friends on the subject since the Mormon excitement began, and well 
remember that the paper contained anything else but Egyptian 
hieroglyphics. Some time after, the farmer paid me a second visit. He 
brought with him the gold book in print, and offered it to me for sale. I 
declined purchasing. He then asked permission to leave the book with me 
for examination. I declined receiving it, although his manner was 
strangely urgent. I adverted once more to the roguery which, in my 
opinion, had been practised upon him, and asked him what had become of the 
gold plates. He informed me they were in a trunk with the spectacles. I 
advised him to go to a magistrate and have the trunk examined. He said the 
curse of God would come upon him if he did. On my pressing him, however, 
to go to a magistrate, he told me he would open the trunk if I would take 
the curse of God upon myself. I replied I would do so with the greatest 
willingness, and would incur every risk of that nature, provided I could 
only extricate him from the grasp of the rogues. He then left me. I have 
given you a full statement of all that I know respecting the origin of 
Mormonism, and must beg of you, as a personal favor, to publish this 
letter immediately, should you find my name mentioned again by these 
wretched fanatics.
Yours respectfully,
'CHARLES ANTHON.' 

   It is but fair to state that Smith never claimed that the characters 
were the ordinary Greek or Hebrew, but were what he called Reformed 
Egyptian. Harris says: 'He gave me a certificate which I took and put into 
my pocket, and was just leaving the house when Mr Anthon called me back, 
and asked me how the young man found out that there were gold plates in 
the place where he found them. I answered that an angel of God had 
revealed it unto him. He then said unto me, Let me see that certificate. I 
accordingly took it out of my pocket and gave it to him, when he took it 
and tore it to pieces, saying that there was no such thing now as 
ministering of angels, and that if I would bring the plates to him he 
would translate them. I informed him that part of the plates were sealed, 
and that I was forbidden to bring them; he replied, "I cannot read a 
sealed book." I left him and went to Dr Mitchell, who sanctioned what 
Professor Anthon had said respecting both the characters and the 
translation.' Pearl of Great Price, xiii. 54. 

14 'The word "Mormon," the name given to his book, is the English 
termination of the Greek word mormoo, which we find defined in an old, 
obsolete dictionary to mean bugbear, hobgoblin, raw head, and bloody 
bones.' Howe's Mormonism Unveiled, 21. 'The word "Mormon" is neither Greek 
nor derived from the Greek, but from the "reformed Egyptian."' Bell's 
Reply to Theobald, 2. In Times and Seasons, Mr Smith writes as follows 
with regard to the meaning of the word 'Mormon:' 'We say from the Saxon, 
good; the Dane, god; the Goth, goda; the German, gut; the Dutch, good; 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.' 'Joseph Smith, annoyed at the 
profane wit which could derive the word "Mormon" from the Greek mormo, a 
bugbear, wrote an epistle on the subject, concluding with an elaborate 
display of his philological talent such as he was accustomed to make on 
every possible occasion.' Taylder's Mormon's Own Book, xxxiv., xxxv. 

15 The Book of Mormon; an account written by The Hand of Mormon, upon 
plates taken from the plates of Nephi. Wherefore it is an abridgment of 
the record of the people of Nephi, and also of the Lamanites, who are a 
remnant of the house of Israel; and also to Jew and Gentile; written by 
way of commandment, and also by the spirit of prophecy and of revelation. 
Written and sealed up, and hid up unto the Lord, that they might not be 
destroyed; to come forth by the girl and power of God unto the 
interpretation thereof; sealed by the hand of Moroni, and hid up unto the 
Lord, to come forth in due time by the way of Gentile; the interpretation 
thereof by the gift of God. An abridgment take~ from the Book of Ether 
also; which is a record of the people of Jared; who were scattered at the 
time the Lord confounded the language of the people when they were 
building a tower to get to heaven; which is to show unto the remnant of 
the House of Israel what great things the Lord hath done for their 
fathers; and that they may know the covenants of the Lord, that they are 
not east off forever; and also to the convincing of the Jew and Gentile 
that Jesus is the Christ, the Eternal God, manifesting himself unto all 
nations. And now if there are faults, they are the mistakes of men; 
wherefore condemn not the things of God, that ye may be found spotless at 
the judgment-seat of Christ. By Joseph Smith, Jun., Author and Proprietor. 
(Printed by E. B. Grandin, for the author, Palmyra, New York, 1830.) 
Several editions followed. This first edition has 588 pages, and is 
prefaced among other things by an account of 117 pages, which Mrs Harris 
burned. This preface is omitted in subsequent editions. The testimony of 
three witnesses, and also of eight witnesses which in subsequent editions 
is placed at the beginning, is here at the end. The testimony of witnesses 
affirms that the signers saw the plates and the engravings thereon, having 
been shown them by an angel from heaven; they knew of the translation, 
that it had been done by the gift and power of God, and was therefore 
true. The book was reprinted at Nauvoo, at New York, at Salt Lake City, 
and in Europe. An edition printed by Jas O. Wright & Co., evidently by way 
of speculation, contains eight pages of introduction, and an advertisement 
asserting that it is a reprint from the third American edition, and that 
the work was originally published at Nauvoo, which latter statement is 
incorrect. The publishers further claim that at the time of this printing, 
1848, the book was out of print, notwithstanding the several preceding
editions. The edition at present in common use was printed at Salt Lake 
City, at the Deseret News office, and entered according to act of congress 
in 1879, by Joseph F. Smith. It is divided into chapters and verses, with 
references by Orson Pratt, senior. The arrangement is as follows. 

   The first book of Nephi, his reign and ministry, 22 chapters; the 
second book of Nephi, 33 chapters; the book of Jacob, the brother of 
Nephi, 7 chapters; the book of Enos, 1 chapter; the book of Jarom, 1 
chapter; the book of Omni, 1 chapter; the words of Mormon, 1 chapter; the 
book of Mosiah, 29 chapters; the book of Alma, the son of Alma, 63 
chapters; the book of Helaman, 16 chapters; the book of Nephi, the son of 
Nephi, who was the son of Helaman, 30 chapters; the book of Nephi, who is 
the son of Nephi, one of the disciples of Jesus Christ, 1 chapter; book of 
Mormon, 9 chapters; book of Ether, 15 chapters; the book of Moroni, 10 
chapters. In all 239 chapters.

   I give herewith the contents of the several books. The style, like 
that of the revelations, is biblical.

   'First Book of Nephi. Language of the record; Nephi's abridgment; 
Lehi's dream; Lehi departs into the wilderness; Nephi slayeth Laban; 
Sariah complains of Lehi's vision; contents of the brass plates; Ishmael 
goes with Nephi; Nephi's brethren rebel, and bind him; Lehi's dream of the 
tree, rod, etc.; Messiah and John prophesied of; olive branches broken 
off; Nephi's vision of Mary; of the crucifixion of Christ; of darkness and 
earthquake; great abominable church; discovery of the promised land; bible 
spoken of; book of Mormon and holy ghost promised; other books come forth; 
bible and book of Mormon one; promises to the gentiles; two churches; the 
work of the Father to commence; a man in white robes (John); Nephites come 
to knowledge; rod of iron; the sons of Lehi take wives; director found 
(ball); Nephi breaks his bow; directors work by faith; Ishmael died; Lehi 
and Nephi threatened; Nephi commanded to build a ship; Nephi about to be 
worshipped by his brethren; ship finished and entered; dancing in the 
ship; Nephi bound; ship driven back; arrived on the promised land; plates 
of ore made; Zenos, Neum, and Zenock; Isaiah's writing; holy one of Israel.
   'Second Book of Nephi. Lehi to his sons; opposition in all things; 
Adam fell that man might be; Joseph saw our day; a choice seer; writings 
grow together; prophet promised to the Lamanites; Joseph's prophecy on 
brass plates; Lehi buried; Nephi's life sought; Nephi separated from 
Laman; temple built; skin of blackness; priests, etc., consecrated; make 
other plates; Isaiah's words by Jacob; angels to a devil; spirits and 
bodies reunited; baptism; no kings upon this land; Isaiah prophesieth; rod 
of the stem of Jesse; seed of Joseph perisheth not; law of Moses kept; 
Christ shall shew himself; signs of Christ, birth and death; whisper from 
the dust; book sealed up; priestcraft forbidden; sealed book to be brought 
forth; three witnesses behold the book; the words (read this; I pray 
thee); seal up the book again; their priests shall contend; teach with 
their learning, and deny the holy ghost; rob the poor; a bible, a bible; 
men judged of the books; white and a delightsome people; work commences 
among all people; lamb of God baptized; baptism by water and holy ghost.
   'Book of Jacob. Nephi anointeth a king; Nephi dies; Nephites and 
Lamanites; a righteous branch from Joseph; Lamanites shall scourge you; 
more than one wife forbidden; trees, waves, and mountains obey us; Jews 
look beyond the mark; tame olive tree; nethermost part of the vineyard; 
fruit laid up against the season; another branch; wild fruit had overcome; 
lord of the vineyard weeps; branches overcome the roots; wild branches 
plucked off; Sherein, the anti-Christ; a sign, Sherem smitten; Enos takes 
the plates from his father.
   'The Book of Enos. Enos, thy sins are forgiven; records threatened by 
Lamanites; Lamanites eat raw meat.
   'The Book of Jarom. Nephites wax strong; Lamanites drink blood; 
fortify cities; plates delivered to Omni.
   'The Book of Omni. Plates given to Amaron; plates given to Chemish;
Mosiah warned to flee; Zarahemla discovered; engravings on a stone; 
Coriantumr discovered; his parents come from the tower; plates delivered 
to King Benjamin. 
   'The words of Mormon. False Christs and prophets.
   'Book of Mosiah. Mosiah made king; the plates of brass, sword, and 
director; King Benjamin teacheth the people; their tent doors toward the 
temple; coming of Christ foretold; beggars not denied; sons and daughters; 
Mosiah began to reign; Ammon, etc., bound and imprisoned; Limhi's 
proclamation; twenty-four plates of gold; seer and translator.
   'Record of Zeniff. A battle fought; King Laman died; Noah made king; 
Abinadi the prophet; resurrection; Alma believed Abinadi; Abinadi cast 
into prison and scourged with fagots; waters of Mormon; the daughters of 
the Lamanites stolen by King Noah's priests; records on plates of ore; 
last tribute of wine; Lamanites' deep sleep; King Limhi baptized; priests 
and teachers labor; Alma saw an angel; Alma fell (dumb); King Mosiah's 
sons preach to the Lamanites; translation of records; plates delivered by 
Limhi; translated by two stones; people back to the Tower; records given 
to Alma; judges appointed; King Mosiah died; Alma died; Kings of Nephi 
ended.
   'The Book of Alma. Nehor slew Gideon; Amlici made king; Amlici slain 
in battle; Amlicites painted red; Alma baptized in Sidon; Alma's 
preaching; Alma ordained elders; commanded to meet often; Alma saw an 
angel; Amulek saw an angel; lawyers questioning Amulek; coins named; 
Zeesrom the lawyer; Zeesrom trembles; election spoken of; Melchizedek 
priesthood; Zeesrom stoned; records burned; prison rent; Zeesrom healed 
and baptized; Nehor's desolation; Lamanites converted; flocks scattered at 
Sebus; Ammon smote off arms; Ammon and King Lamoni; King Lamoni fell; 
Ammon and the queen; king and queen prostrate; Aaron, etc., delivered; 
Jerusalem built; preaching in Jerusalem; Lamoni's father converted; land 
desolation and bountiful; anti-Nephi-Lehies; general council; swords 
buried; 1,005 massacred; Lamanites perish by fire; slavery forbidden; anti-
Nephi-Lehies removed to Jershon, called Ammonites; tremendous battle; anti-
Christ, Korihor; Korihor struck dumb; the devil in the form of an angel; 
Korihor trodden down; Alma's mission to Zoramites; Rameumptom (holy 
stand); Alma on hill Onidah; Alma on faith; prophecy of Zenos; prophecy of 
Zenock; Amulek's knowledge of Christ; charity recommended; same spirit 
possess your body; believers cast out; Alma to Helaman; plates given to 
Helaman; twenty-four plates; Gazelem, a stone (secret); Liahona, or 
compass; Alma to Shiblon; Alma to Corianton; unpardonable sin; 
resurrection; restoration; justice in punishment; if, Adam, took, tree, 
life; mercy rob justice; Moroni's stratagem; slaughter of Lamanites; 
Moroni's speech to Zerahamnah; prophecy of a soldier; Lamanites' covenant 
of peace; Alma's prophecy 400 years after Christ; dwindle in unbelief; 
Alma's strange departure; Amalickiah leadeth away the people destroyeth 
the church; standard of Moroni; Joseph's coat rent; Jacob's prophecy of 
Joseph's seed; fevers in the land, plants and roots for diseases; 
Amalickiah's plot; the king stabbed; Amalickiah marries the queen, and is 
acknowledged king; fortifications by Moroni; ditches filled with dead 
bodies; Amalickiah's oath; Pahoran appointed judge; army against king-men; 
Amalickiah slain; Ammoron made king; Bountiful fortified; dissensions; 2,
000 young men; Moroni's epistle to Ammoron; Ammoron's answer; Lamanites 
made drunk; Moroni's stratagem; Helaman's epistle to Moroni; Helaman's 
stratagem; mothers taught faith; Lamanites surrendered; city of Antiparah 
taken; city of Cumeni taken; 200 of the 2,000 fainted; prisoners rebel, 
slain; Manti taken by stratagem; Moroni to the governor; governor's 
answer; King Pachus slain; cords and ladders prepared; Nephihah taken; 
Teancum's stratagem, slain; peace established; Moronihah made commander; 
Helaman died; sacred things, Shiblon; Moroni died; 5,400 emigrated north; 
ships built by Hagoth; sacred things committed to Helaman; Shiblon died.
   'The Book of Helaman. Pahoran died; Pahoran appointed judge; Kishkumen 
slays Pahoran; Pacumeni appointed judge; Zarahemla taken; Pacumeni killed; 
Coriantumr slain; Lamanites surrendered; Helaman appointed judge; secret 
signs discovered and Kishkumen stabbed; Gadianton fled; emigration 
northward; cement houses; many books and records; Helaman died; Nephi made 
judge; Nephites become wicked; Nephi gave the judgment-seat to Cezoram; 
Nephi and Lehi preached to the Lamanites; 8,000 baptized; Alma and Nephi 
surrounded with fire; angels administer; Cezoram and son murdered; 
Gadianton robbers; Gadianton robbers destroyed; Nephi's prophecy; 
Gadianton robbers are judges; chief judge slain; Seantum detected; keys of 
the kingdom; Nephi taken away by the spirit; famine in the land; 
Gladianton band destroyed; famine rendered; Samuel's prophecy; tools lost; 
two days and a night, light; sign of the crucifixion; Samuel stoned, etc.; 
angels appeared. 
   'Third Book of Nephi. Lachoneus chief judge; Nephi receives the 
records; Nephi's strange departure; no darkness at night; Lamanites become 
white; Giddianhi to Lachoneus; Gidgiddoni chief judge; Giddianhi slain; 
Zemnarihah hanged; robbers surrendered; Mormon abridges the records; 
church begins to be broken up; government of the land destroyed; chief 
judge murdered; divided into tribes; Nephi raises the dead; sign of the 
crucifixion; cities destroyed, earthquakes, darkness, etc.; law of Moses 
fulfilled; Christ appears to Nephites; print of the nails; Nephi and 
others called; baptism commanded; doctrine of Christ; Christ the end of 
the law; other sheep spoken of; blessed are the Gentiles; Gentile 
wickedness on the land. of Joseph; Isaiah's words fulfilled; Jesus heals 
the sick; Christ blesses children; little ones encircled with fire; Christ 
administers the sacrament; Christ teaches his disciples; names of the 
twelve; the twelve teach the multitude; baptism, holy ghost, and fire; 
disciples made white; faith great; Christ breaks bread again; miracle, 
bread and wine; Gentiles destroyed (Isaiah); Zion established; from 
Gentiles, to your seed; sign, Father's work commenced; he shall be marred; 
Gentiles destroyed (Isaiah); New Jerusalem built; work commence among all 
the tribes; Isaiah's words; saints did arise; Malachi's prophecy; faith 
tried by the book of Mormon; children's tongues loosed; the dead raised; 
baptism and holy ghost; all things common; Christ appears again; Moses, 
church; three Nephites tarry; the twelve caught up; change upon their 
bodies.
   'Book of Nephi, son of Nephi. Disciples raise the dead; Zarahemia 
rebuilt; other disciples are ordained in their stead; Nephi dies; Amos 
keeps the records in his stead; Amos dies, and his son Amos keeps the 
records; prisons rent by the three; secret combinations; Ammaron hides the 
records.
   'Book of Mormon. Three disciples taken away; Mormon forbidden to 
preach; Mormon appointed leader; Samuel's prophecy fulfilled; Mormon makes 
a record; lands divided; the twelve shall judge; desolation taken; women 
and children sacrificed; Mormon takes the records hidden in Shim; Mormon 
repents of his oath and takes command; coming forth of records; records 
hid in Cumorah; 230,000 Nephites slain; shall not get gain by the plates; 
these things shall come forth out of the earth; the state of the world; 
miracles cease, unbelief; disciples go into all the world and preach; 
language of the book.
   'Book of Ether. Twenty-four plates found; Jared cries unto the Lord; 
Jared goes down to the valley of Nimrod; Deseret, honey-bee; barges built; 
decree of God, choice land; free from bondage; four years in tents at 
Moriancumer; Lord talks three hours; barges like a dish; eight vessels, 
sixteen stones; Lord touches the stones; finger of the Lord seen; Jared's 
brother sees the Lord; two stones given; stones sealed up; goes aboard of 
vessels; furious wind blowsi 344 days' passage; Orihah anointed king; King 
Shule taken captive; Shule's sons slay Noah; Jared carries his father away 
captive; the daughters of Jared dance; Jared anointed king by the hand of 
wickedness; Jared murdered and Akish reigns in his stead; names of 
animals; poisonous serpents; Riplakish's cruel reign; Morianton anointed 
king; poisonous serpents destroyed; many wicked kings; Moroni on faith; 
miracles by faith; Moroni sees Jesus; New Jerusalen spoken of; Ether cast 
out; records finished in the cavity of a rock; secret combinations; war in 
all the land; King Gilead murdered by his high priest; the high priest 
murdered by Lib; Lib slain by Coriantumr; dead bodies cover the land and 
none to bury them; 2,000,000 men slain; hill Ramah; cries rend the air; 
sleep on their swords; Coriantumor slays Shiz; Shiz falls to the earth; 
records hidden by Ether. 
   'Book of Moroni. Christ's words to the twelve; manner of ordination; 
order of sacrament; order of baptism; faith, hope and charity; baptism of 
little children; women fed on their husbands' flesh; daughters murdered 
and eaten; sufferings of women and children; cannot recommend them to God; 
Moroni to the Lamanites; 420 years since the sign; records sealed up 
(Moroni); gifts of the spirits; God's word shall hiss forth.'

   From a manuscript furnished at my request by Franklin D. Richards, 
entitled The Book of Mormon, I epitomize as follows: Several families 
retaining similar forms of speech were directed by God to America, where 
they became numerous and prosperous. They lived righteously at first, but 
afterward became sinful, and about 600 B.C. broke up as a nation, leaving 
records by their most eminent historian Ether. During the reign of 
Zedekiah, king of Judah, two men, Lehi and Mulek, were warned of God of 
the approaching destruction of Jerusalem, and were directed how they and 
their families could make their escape, and were led to this land where 
they found the records of the former people. Lehi landed at Chili. His 
people spread to North America, became numerous and wealthy, lived under 
the law of Moses which they had brought with them, and had their judges, 
kings, prophets, and temples. Looking confidently for the coming of Christ 
in the flesh, in due time he came, and afar his crucifixion organized the 
church in America as he had done in Judea, an account of which, together 
with their general history, was preserved on metallic plates in the 
language of the times. An abridgment was made on gold plates about A. D. 
400 by a prophet named Mormon, from all the historical plates that had 
come down to him. Thus were given not only the histories of the Nephites 
and Lamanites-his own people-but of the Jaredites, who had occupied the 
land before them, and his book was called the Book of Mormon. Destruction 
coming upon the people, Mormon's son, Moroni, was directed of God where to 
deposit the plates, the urim and thummim being deposited with them so that 
the finder might be able to read them. And as Moroni had left them so were 
they found by Joseph Smith. The Book of Mormon was translated in 1851 into 
Italian, under the auspices of Lorenzo Snow, and into Danish under the 
direction of Erastus Snow; in 1852 John Taylor directed its translation 
into French and German, and Franklin D. Richards into Welsh. In 1855 
George Q. Cannon brought out an edition in the Hawaiian language at San 
Francisco; in 1878 N. C. Flygare supervised its publication in the 
Swedish, and Moses Thatcher in 1884 in the Spanish language.

   In December 1874, Orson Pratt, at that time church historian, prepared 
an article for insertion in the Universal Cyclopedia, a portion of which 
is as follows: 'The first edition of this wonderful book was published 
early in 1830. It has since been translated and published in the Welsh, 
Danish, German, French, and Italian languages of the east, and in the 
language of the Sandwich Islands of the west. It is a volume about one 
third as large as the bible, consisting of sixteen sacred books...One of 
the founders of the Jaredite nation, a great prophet, saw in vision all 
things from the foundation of the world to the end thereof, which were 
written, a copy of which was engraved by Moroni on the plates of Mormon, 
and then sealed up. It was this portion which the prophet, Joseph Smith, 
was forbidden to translate or to unloose the seal. In due time this also 
will be revealed, together with all the sacred records kept by the ancient 
nations of this continent, preparatory to the time when the knowledge of 
God shall cover the earth as the waters cover the great deep.' Deseret 
News, Sept. 27, 1876. Orson Pratt afterward stated that the book of Mormon 
had been translated into ten different languages. Deseret News, Oct. 9, 
1878. See also Taylder's Mormons, 10. For further criticisms on the book 
of Mormon, see Millennial Star, xix., index v.; Times and Seasons, ii. 305-
6; Pratt's Pamphlets, i. to vi. 1-96; Hyde's Mormonism, 210-83; Olshausen 
Gesch. der Mormen, 15-29; Howe's Mormonism Unveiled, 17-123; Salt Lake 
City Tribune, Apr. 11, June 5 and 6, and Nov. 5, 1879; Juvenile 
Instructor, xiv. 2-3; Reynolds' Myth of the Manuscript Found, passim; 
Lee's Mormonism, 119-26; Clements' Roughing It, 127-35; Pop. Science 
Monthly, lvi. 165-73; Bennett's Mormonism Exposed, 103-40. See letter from 
Thurlow Weed, also statement by Mrs Matilda Spaulding McKinstry in 
Scribner's Mag., Aug. 1880, 613-16. 

16 Oliver Cowdery 'is a blacksmith by trade, and sustained a fair 
reputation until his intimacy commenced with the money digger. He was one 
of the many in the world who always find time to study out ways and means 
to live without work. He accordingly quit the blacksmithing business, and 
is now the editor of a small monthly publication issued under the 
directions of the prophet, and principally filled with accounts of the 
spread of Mormonism, their persecutions, and the fabled visions and 
commands of Smith.' He was 'chief scribe to the prophet, while 
transcribing, after Martin had lost 116 pages of the precious document by 
interference of the devil. An angel also has shown him the plates from 
which the book of Mormon proceeded, as he says.' Howe's Mormonism 
Unveiled, 15, 265; see also Pearl of Great Price, xiii. 54; Smucker's 
Hist. Mor., 28; Taylder's Mormons, xxxii. 

17 'Instead of looking at the characters inscribed upon the plates, the 
prophet was obliged to resort to the old peep-stone which he formerly used 
in money digging. This he placed in a hat, or box, into which he also 
thrust his face...Another account they give of the transaction is, that it 
was performed with the big spectacles,' which enabled 'Smith to translate 
the plates without looking at them.' Howe's Mormonism Unveiled, 17-18. 
'These were days never to be forgotten,' Oliver remarks, 'to sit under the 
sound of a voice dictated by the inspiration of heaven, awakened the 
utmost gratitude of this bosom! Day after day I continued, uninterrupted, 
to write from his mouth, as he translated with the urim and thummim, or, 
as the Nephites would have said, "interpreters," the history or record 
called the "Book of Mormon,"' Pearl of Great Price, 55. See also Mackay's 
The Mormons, 30-31; Millennial Star, iii. 148; Smucker's Hist. Mormons, 
35; Pratt's Pamphlets, iv. 58-9; Ferris' Utah and the Mormons, 61-2. In 
relation to the peep-stone alluded to, Williard Chase says in his sworn 
testimony that he discovered a singular stone while digging a well in the 
year 1822. Joseph Smith was assisting him, and borrowed the stone from 
him, alleging that he could see into it. After he obtained the stone Smith 
published abroad the wonders that he could see in the stone, and made much 
disturbance among the credulous members of the community. See Howe's 
Mormonism Unveiled, 241. 'This stone attracted particular notice on 
account of its peculiar shape, resembling that of a child's foot. It was 
of a whitish, glassy appearance, though opaque, resembling quartz...He 
(Joseph Jr) manifested a special fancy for this geological curiosity; and 
he carried it home with him, though this act of plunder was against the 
strenuous protestations of Mr Chase's children, who claimed to be its 
rightful owners. Joseph kept this stone, and ever afterward refused its 
restoration to the claimants Very soon the pretension transpired that he 
could see wonderful things by its aid. The idea was rapidly enlarged upon 
from day to day and in a short time his spiritual endowment was so 
developed that he asserted the gift and power (with the stone at his eyes) 
of revealing both things existing and things to come.' Tucker's Mormonism, 
19-20.

18 The objections raised against this testimony are, first, there is no 
date nor place; second, there are not three separate affidavits, but one 
testimony signed by three men; third, compare with Smith's revelation 
Doctrine and Covenants, p. 173, and it appears that this testimony is 
drawn up by Smith himself. But who are these witnesses? Sidney Rigdon, at 
Independence, Missouri, in 1838, charged Cowdery and Whitmer with 'being 
connected with a gang of counterfeiters, thieves, liars, blacklegs of the 
deepest dye, to deceive and defraud the saints.' Joseph Smith (Times and 
Seasons, vol. i. pp. 81, 83-4) charges Cowdery and Whitmer with being busy 
in stirring up strife and turmoil among the brethren in 1838 in Missouri; 
and he demands, 'Are they not murderers then at the heart? Are not their 
consciences seared as with a hot iron?' These men were consequently cut 
off from the church. In 1837 Smith prints this language about his 
coadjutor and witness: 'There are negroes who have white skins as well as 
black ones-Granny Parish and others, who acted as lackeys, such as Martin 
Harris! But they are so far beneath my contempt that to notice any of them 
would be too great a sacrifice for a gentleman to make.' Hyde's Mormonism, 
252-5. Of David Whitmer, Mr Howe says: 'He is one of five of the same name 
and family who have been used as witnesses to establish the imposition, 
and who are now head men and leaders in the Mormonite camp. They were 
noted in their neighborhood for credulity and a general belief in witches, 
and perhaps were fit subjects for the juggling arts of Smith. David 
relates that he was led by Smith into an open field, on his father's farm, 
where they found the book of plates lying upon the ground. Smith took it 
up and requested him to examine it, which he did for the space of half an 
hour or more, when he returned it to Smith, who placed it in its former 
position, alleging that it was in the custody of an angel. He describes 
the plates as being about eight inches square, the leaves being metal of a 
whitish yellow color, and of the thickness of tin plates.' Mormonism 
Unveiled, 16. See also Kidder's Mormons, 49-51; Tucker's Origin and Prog. 
Mor., 69-71; Smucker's Hist. Mor., 29-30; Bertrand's Mémoires d'un Mormon, 
29-31. 

19 'It will be seen that the witnesses of this truth were principally of 
the two families of Whitmer and Smith. The Smiths were the father and 
brothers of Joseph. Who the Whitmers were is not clear, and all clew to 
their character and proceedings since this date, though probably known to 
the Mormons themselves, is undiscoverable by the profane vulgar.' Mackay's 
The Mormons, 23.

   The theory commonly accepted at present by those not of the Mormon 
faith, in regard to the origin of the book of Mormon, is thus given in the 
introduction to the New York edition of the Book of Mormon, essentially 
the same as that advanced previously by E. D. Howe, and subsequently 
elaborated by others: 'About the year 1809, the Rev. Solomon Spaulding, a 
clergy-man who had graduated from Dartmouth college, and settled in the 
town of Cherry Valley, in the State of New York, removed from that place 
to New Salem (Conneaut). Ashtubula county, Ohio. Mr Spaulding was an 
enthusiastic archaeologist. The region to which he removed was rich in 
American antiquities. The mounds and fortifications which have puzzled the 
brains of many patient explorers attracted his attention, and he accepted 
the theory that the American continent was peopled by a colony of the 
ancient Israelites. The ample material by which he was surrounded, full of 
mythical interest and legendary suggestiveness, led him to the conception 
of a curious literary project. He set himself the task of writing a 
fictitious history of the race which had built the mounds. The work was 
commenced and progressed slowly for some time. Portions of it were read by 
Mr Spaulding's friends, as its different sections were completed, and 
after three years' labor, the volume was sent to the press, bearing the 
title of The Manuscript Found. Mr Spaulding had removed to Pittsburgh, 
Pa., before his book received the final revision, and it was in the hands 
of a printer named Patterson, in that city, that the manuscript was placed 
with a view to publication. This was in the year 1812. The printing, 
however, was delayed in consequence of a difficulty about the contract, 
until Mr Spaulding left Pittsburgh, and went to Amity, Washington county, 
New York, where in 1816 he died. The manuscript seems to have lain unused 
during this interval. But in the employ of the printer Patterson was a 
versatile genius, one Sidney Rigdon, to whom no trade came amiss, and who 
happened at the time to be a journeyman at work with Patterson. 
Disputations on questions of theology were the peculiar delight of Rigdon, 
and the probable solution of the mystery of the book of Mormon is found in 
the fact that, by this man's agency, information of the existence of the 
fictitious record was first communicated to Joseph Smith. Smith's family 
settled in Palmyra, New York, about the year 1815, and removed 
subsequently to Ontario county, where Joseph became noted for supreme 
cunning and general shiftlessness. Chance threw him in the company of 
Rigdon soon after Spaulding's manuscript fell under the eye of the erratic 
journeyman, and it is probable that the plan of founding a new system of 
religious imposture was concocted by these two shrewd and unscrupulous 
parties. The fact that the style of the book of Mormon so closely imitates 
that of the received version of the bible-a point which seems to have been 
constantly kept in view by Mr Spaulding, probably in order to invest the 
fiction with a stronger character of reality-answered admirably for the 
purposes of Rigdon and Smith.' Mr Howe testifies that 'an opinion has 
prevailed to a considerable extent that Rigdon has been the Iago, the 
prime mover of the whole conspiracy. Of this, however, we have no positive 
proof.' Mormonism Unveiled, 100. 

   To prove the foregoing, witnesses are brought forward. John Spaulding, 
brother of Solomon, testifies: 'He then told me that he had been writing a 
book, which he intended to have printed, the avails of which he thought 
would enable him to pay all his debts. The book was entitled The 
Manuscript Found, of which he read to me many passages. It was an 
historical romance of the first settlers of America,' etc. He goes on to 
speak of Nephi and Lehi as names familiar, as does also Martha Spaulding, 
John's wife. Henry Lake, formerly Solomen's partner, testifies to the same 
effect; also John N. Miller, who worked for Lake and Spaulding in building 
their forge; also Aaron Wright, Oliver Smith, and Nahum Howard, neighbors; 
also Artemas Cunningham, to whom Spaulding owed money. To these men 
Solomon Spaulding used to talk about and read from his Manuscript Found, 
which was an account of the ten lost tribes in America, which he wanted to 
publish and with the profits pay his debts. After the book of Mormon was 
printed, and they saw it, or heard it read, they were sure it was the same 
as Spaulding's Manuscript Found. Id., 278-87.

   Who Wrote the Book of Mormon? is the title of a 4to pamphlet of 16 
pages by Robert Patterson of Pittsburgh. Reprinted from the illustrated 
history of Washington county, Philadelphia, 1882. This Patterson is the 
son of printer Patterson, to whose office the Spaulding MS. is said to 
have been sent. Little new information is brought out by this inquisition. 
First he extracts passages from Howe's Mormonism Unveiled, quoting at 
secondhand from Kidder's Mormonism and the Mormons, in the absence of the 
original, stating erroneously that Howe's book was first printed in 1835. 
I give elsewhere an epitome of the contents of Howe's work. Ballantyne in 
his Reply to a Tract, by T. Richards, What is Mormonism? wherein is 
advanced the Spaulding theory, asserts in answer that Spaulding's 
manuscript was not known to Smith or Rigdon until after the publication of 
the Book of Mormon, and that the two were not the same, the latter being 
about three times larger than the former. 'Dr Hurlburt,' he says, 'and 
certain other noted enemies of this cause, having heard that such a 
manuscript existed, determined to publish it to the world in order to 
destroy the book of Mormon, but after examining it, found that it did not 
read as they expected, consequently declined its publication.' The 
Spaulding theory is advanced and supported by the following, in addition 
to the eight witnesses whose testimony was given by Howe in his Mormonism 
Unveiled. Mrs Matilda Spaulding Davidson, once wife of Solomon Spaulding, 
said to Rev. D. R. Austin, who had the statement printed in the Boston 
Recorder, May 1839, that Spaulding was in the habit of reading portions of 
his romance to his friends and neighbors. When John Spaulding heard read 
for the first time passages from the book of Mormon he 'recognized 
perfectly the work of his brother. He was amazed and afflicted that it 
should have been perverted to so wicked a purpose. His grief found vent in 
a flood of tears, and he arose on the spot and expressed to the meeting 
his sorrow and regret that the writings of his deceased brother should be 
uses for a purpose so vile and shocking. Statements to the same effect are 
given as coming from Mrs McKinstry, daughter of Spaulding, printed in 
Scribner's Monthly, August 1880; W. H. Sabine, brother of Mrs Spaulding; 
Joseph Miller, whose statements were printed in the Pittsburgh Telegraph, 
Feb. 6, 1879; Redick McKee in the Washington Reporter, April 21, 1869; 
Rev. Abner Jackson in a communication to the Washington County Historical 
Society, printed in the Washington Reporter, Jan. 7, 1881, and others. See 
also Kidder's Mormonism, 37-49; California-Its Past History, 198-9; 
Ferris' Utah and Mormons, 50-1; Gunnison's Mormons, 93-7; Bertrand's 
Mémoires d'un Mormon, 33-44; Hist. of Mormons, 41-50; Bennett's Mormonism, 
115-24; Howe's Mormonism, 289-90. 

   Robert Patterson, in his pamphlet entitled Who Wrote the Book of 
Mormon? thus discusses the case of Sidney Rigdon: 'It was satisfactorily 
proven that Spaulding was the author of the book of Mormon; but how did 
Joseph Smith obtain a copy of it? The theory hitherto most widely 
published,' says Patterson, 'and perhaps' generally accepted, has been 
that Rigdon was a printer in Patterson's printing-office when the 
Spaulding manuscript was brought there in 1812-14, and that he either 
copied or purloined it. Having it thus in his possession, the use made of 
it was an after thought suggested by circumstances many years later. More 
recently another theory has been advanced, that Rigdon obtained possession 
of the Spaulding manuscript during his pastorate of the first baptist 
church or soon thereafter, 1822-4, without any necessary impropriety on 
his part, but rather through the courtesy of some friend, in whose 
possession it remained unclaimed, and who regarded it as a literary 
curiosity. The friends of Rigdon, in response to the first charge, deny 
that he ever resided in Pittsburgh previous to 1822, or that he ever was a 
printer, and in general answer to both charges affirm that he never at any 
time had access to Spaulding's manuscript.' Rigdon denies emphatically 
that he ever worked in Patterson's printing-office or knew of such an 
establishment; and the testimony, produced by Patterson of Carvil Rigdon, 
Sidney's brother, Peter Boyer, his brother-in-law, Isaac King, Samuel 
Cooper, Robert Dubois, and Mrs Lambdin points in the same direction. On
the other hand, Mrs Davidson, Joseph Miller, Redick McKee, Rev. Cephas 
Dodd, and Mrs Eichbaum are quite positive that either Rigdon worked in the 
printing office, or had access to the manuscript. 'These witnesses,' 
continues Patterson, 'are all whom we can find, after inquiries extending 
through some three years, who can testify at all to Rigdon's residence in 
Pittsburgh before 1816, and to his possible employment in Patterson's 
printing-office or bindery. Of this employment none of them speak from 
personal knowledge. In making inquiries among two or three score of the 
oldest residents of Pittsburgh and vicinity, those who had any opinion on 
the subject invariably, so far as now remembered, repeated the story of 
Rigdon's employment in Patterson's office as if it were a well known and 
admitted fact; they could tell all about it, but when pressed as to their 
personal knowledge of it or their authority for the conviction, they had 
none.' Nevertheless he concludes, 'after an impartial consideration of the 
preceding testimony, that Rigdon as early as 1823 certainly had possession 
of Spaulding's manuscript; how he obtained it is unimportant for the 
present purpose; that during his career as a minister of the Disciples 
church in Ohio, he carefully preserved under lock and key this document, 
and devoted an absorbed attention to it; that he was aware of the 
forthcoming book of Mormon and of its contents long before its appearance; 
that the said contents were largely Spaulding's romance, and partly such 
modifications as Rigdon had introduced; and that, during the preparation 
of the book of Mormon, Rigdon had repeated and long interviews with Smith, 
thus easily supplying him with fresh instalments of the pretended 
revelation.' In a letter to the editors of the Boston Journal, dated May 
27, 1839, Rigdon says: 'There was no man by the name of Patterson during 
my residence at Pittsburgh who had a printing-office; what might have been 
before I lived there I know not. Mr Robert Patterson, I was told, had 
owned a printing-office before I lived in that city, but had been 
unfortunate in business, and failed before my residence there. This Mr 
Patterson, who was a presbyterian preacher, I had a very slight 
acquaintance with during my residence in Pittsburgh. He was then acting 
under an agency in the book and stationery business, and was the owner of 
no property of any kind, printing-office or anything else, during the time 
I resided in the city.' Smucker's Mormons, 45-8.
 
   In Philadelphia, in 1840, was published The Origin of the Spaulding 
Story, concerning the Manuscript Found; with a short biography of Dr P. 
Hulbert, the originator of the same; and some testimony adduced, showing 
it to be a sheer fabrication so far as its connection with the Book of 
Mormon is concerned. By B. Winchester, minister of the Gospel. The author 
goes on to say that Hulbert, a methodist preacher at Jamestown, N. Y., 
joined the Mormons in 1833, and was expelled for immoral conduct, 
whereupon he swore vengeance and concocted the Spaulding story. Hearing of 
a work written by Solomon Spaulding entitled The Manuscript Found, he 
sought to prove to those about him that the book of Mormon was derived 
from it, 'not that any of these persona had the most distant idea that 
this novel had ever been converted into the book of Mormon, or that there 
was any connection between them. Indeed Mr Jackson, who had read both the 
book of Mormon and Spaulding's manuscript, told Mr H. when he came to get 
his signature to a writing testifying to the probability that Mr S.'s 
manuscript had been converted into the book of Mormon, that there was no 
agreement between them; for, said he, Mr S.'s manuscript was a very small 
work, in the form of a novel, saying not one word about the children of 
Israel, but professed to give an account of a race of people who 
originated from the Romans, which Mr S. said he had translated from a 
Latin parchment that he had found.' Winchester states further that 
Hurlburt, or Hulbert, wrote Mormonism Unveiled and sold it to Howe for 
$500.

   The Myth of the Manuscript Found; or the absurdities of the Spaulding 
story; By Elder George Reynolds, was published at Salt Lake City in 1883. 
It is a 12mo vol. of 104 pages, and gives first the history of the 
Spaulding manuscript and names Hurlburt as the originator of the story. 
Chap. iii. is entitled 'the bogus affidavit,' referring to the alleged 
sworn statement of Mrs Davison, the widow of Spaulding, published by 
Storrs, but denied by Mrs Davison. Rigdon's connection, or rather lack of 
connection with the manuscript is next discussed. Then is answered an 
article in Scribner's Magazine by Mrs Dickenson, grand niece of Mr 
Spaulding, and probably the most shallow treatment of the subject yet 
presented on either side. Further discussions on the book are followed by 
an analysis of the life of Joseph, and finally internal evidences and 
prophecies are considered. 'It is evident,' Mr Reynolds concludes, 'that 
if Mr Spaulding's story was what its friends claim, then it never could 
have formed the ground-work of the book of Mormon; for the whole 
historical narrative is different from beginning to end. And further, the 
story that certain old inhabitants of New Salem, who, it is said, 
recognized the book of Mormon, either never made such a statement, or they 
let their imagination run away with their memory into the endorsement of a 
falsehood and an impossibility.' 

20 Speaking of Martin Harris, E. D. Howe says: 'Before his acquaintance 
with the Smith family he was considered an honest, industrious citizen by 
his neighbors. His residence was in the town of Palmyra, where he had 
accumulated a handsome property. He was naturally of a very visionary turn 
of mind on the subject of religion, holding one sentiment but a short 
time.' Mortgaged his farm for $3,000, and printed the Book of Mormon, as 
he said, to make money. The price first was $1.75, then $1.25, afterward 
whatever they could get. 'Since that time the frequent demands on Martin's 
purse have reduced it to a very low state. He seems to have been the soul 
and body of the whole imposition, and now carries the most incontestable 
proofs of a religious maniac...Martin is an exceedingly fast talker. He 
frequently gathers a crowd around in bar-rooms and in the streets. Here he 
appears to be in his element, answering and explaining all manner of dark 
and abstruse theological questions...He is the source of much trouble and 
perplexity to the honest portion of his brethren, and would undoubtedly 
long since have been cast off by Smith were it not for his money, and the 
fact that he is one of the main pillars of the Mormon fabric.' Mormonism 
Unveiled, 13-15. 'The wife of Martin Harris instituted a lawsuit against 
him [Joseph Smith, Jr], and stated in her affidavit that she believed the 
chief object he had in view was to defraud her husband of all his 
property. the trial took place at New York, and the facts, as related even 
by the mother of the prophet, are strongly condemnatory of his 
conduct...Harris denied in solemn terms that Smith had ever, in any 
manner, attempted to get possession of his money, and ended by assuring 
the gentlemen of the court that, if they did not believe in the existence 
of the plates, and continued to resist the truth, it would one day be the 
means of damning their souls.' Taylder's Mormons, xxxi.-ii. 'In the 
beginning of the printing the Mormons professed to hold their manuscripts 
as sacred, and insisted upon maintaining, constant vigilance for their 
safety during the progress of the work, each morning carrying to the 
printing-office the instalment required for the day, and withdrawing the 
same at evening. No alteration from copy in any manner was to be made. 
These things were "strictly commanded," as they said. Mr John H. Gilbert, 
as printer, had the chief operative trust of the type-setting and press-
work of the job. After the first day's trial he found the manuscripts in 
so very imperfect a condition, especially in regard to grammar. that he 
became unwilling further to obey the "command," and so announced to Smith 
and his party; when finally, upon much friendly expostulation, he was 
given a limited discretion in correcting, which was exercised in the 
particulars of syntax, orthography, punctuation, capitalizing, 
paragraphing, etc. Many errors under these heads, nevertheless, escaped 
correction, as appear in the first edition of the printed book. Very soon, 
too-after some ten days-the constant vigilance by the Mormons over the 
manuscripts was relaxed by reason of the confidence they came to repose in 
the printers. Mr Gilbert has now (1867) in his possession a complete copy 
of the book in the original sheets, as laid off by him from the press in 
working...Meanwhile, Harris and his wife had separated by mutual 
arrangement, on account of her persistent unbelief in Mormonism and 
refusal to be a party to the mortgage. The family estate was divided, 
Harris giving her about eighty acres of the farm, with a comfortable house 
and other property, as her share of the assets; and she occupied this 
property until the time of her death.' Tucker's Origin and Prog. Mor., 50-
7. 

21 Speaking of the manner in which Smith delivered these revelations, Howe 
says: 'In this operation he abandoned his spectacles, or peep-stone, and 
merely delivered it with his eyes shut. In this manner he governs his 
followers, by asking the Lord, as he says, from day to day.' Mormonism 
Unveiled, 102.

22 The church was not at that time so called, nor indeed until after the 
4th of May, 1834. See chap. iv., note 50; also Millennial Star, iv. 115; 
Burton's City of the Saints, 671-2. Kidder, Mormonism, 68, affirms that 
this name was not adopted till some years later. Mather is only a year and 
a day astray when he says, 'The conference of elders on May 3, 1833, 
repudiated the name of "Mormons" and adopted that of "Latter-Day Saints."' 
Lippincott's Mag., Aug. 1880. The term 'Mormons,' as first applied by 
their enemies to members of the church of Latter-Day Saints, was quite 
offensive to them, though later they became somewhat more reconciled to 
it. As at present popularly employed, it is by no means a term of 
reproach, though among themselves they still adhere to the appellation 
'Saints,' just as quakers speak of themselves as the 'Society of Friends.' 
The term 'Mormon' seems to me quite fitting for general use, fully as much 
so as presbyterian, reformed Dutch, universalist, and others, few of which 
were of their own choosing. 'Mormon was the name of a certain man, and 
also of a particular locality upon the American continent; but was never 
intended to signify a body of people. The name by which we desire to be 
known and to walk worthy of is Saints. Bell's Reply to Theobald, 2. At the 
time of the riots in Missouri, in addressing communications to the 
governor, and in many other instances, they designate themselves as 
members of the church of Christ, vulgarly called Mormons.' See also De 
Smet's Western Missions, 393; Mackay's The Mormons, 41-2. The term 
'gentile' was generally applied to unbelievers of the white race. The 
Indians, originally, were denominated 'of the house of Israel,' 'of the 
house of Joseph,' or 'of the house of Jacob,' also the Lamanites. 

23 'The Lamanites originally were a remnant of Joseph, and in the first 
year of the reign of Zedekiah, King of Judah, were led in a miraculous 
manner from Jerusalem to the eastern borders of the Red Sea, thence for 
some time along its borders in a nearly south-east direction, after which 
they altered their course nearly eastward, until they came to the great 
waters, where by the command of God they built a vessel in which they were 
safely brought across the great Pacific Ocean, and landed upon the western 
coast of South America. The original party included also the Nephites, 
their leader being a prophet called Nephi; but soon after landing they 
separated, because the Lamanites, whose leader was a wicked man called 
Laman, persecuted the others. After the partition the Nephites, who had 
brought with them the old testament down to the time of Jeremiah, engraved 
on plates of brass, in the Egyptain language, prospered and built large 
cities. But the bold, bad Lamanites, originally white, became dark and 
dirty, though still retaining a national existence. They became wild, 
savage, and ferocious, seeking by every means the destruction of the 
prosperous Nephites, against whom they many times arrayed their hosts in 
battle; but were repulsed and driven back to their own territories, 
generally with great loss to both sides. The slain, frequently amounting 
to tens of thousands, were piled together in great heaps and overspread 
with a thin covering of earth, which will satisfactorily account for those 
ancient mounds filled with human bones, so numerous at the present day, 
both in North and South America.' Pratt (Orson), Series of Pamphlets, vi. 
7-8; Pratt (P. P.), Voice of Warning, 81-117. 

24 'The attention of the little band was directed, from the very 
commencement of their organization, to the policy and expediency of fixing 
their headquarters in the far west, in the thinly settled and but 
partially explored territories belonging to the United States, where they 
might squat upon or purchase good lands at a cheap rate, and clear the 
primeval wilderness. They required elbow-room, and rightly judged that a 
rural population would be more favorable than an urban one to the 
reception of their doctrine.' Mackay's The Mor., 63. 

25 The most ancient prophecy which the saints are now in possession of 
relating to the New Jerusalem was one delivered by Enoch, the seventh from 
Adam. This was revealed anew to Joseph Smith in December 1830. In it the 
Lord is represented as purposing 'to gather out mine own elect from the 
four quarters of the earth unto a place which I shall prepare...But this 
revelation does not tell in what part of the earth the New Jerusalem 
should be located. The book of Mormon, which the Lord has brought out of 
the earth, informs us that this holy city is to be built upon the 
continent of America, but it does not inform us upon what part of that 
vast country it should be built.' Pratt's Series of Pamphlets, vii. 4; 
Pratt's Interesting Account, 16-25; First Book of Nephi in Book of Mormon.