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he was suspected of sheep-stealing and other evil practices—for moral contradictions as great, if not as grotesque as this, could be found in the history of other 'saints;' still less is it the utterly unintellectual, and in some parts unintelligible rubbish which constitutes Mormon theology and metaphysics-for history teaches us that there is nothing so foolish that some people will not believe it. The mystery or enigma of his success lies here—that retaining to the last an essentially low, coarse, unspiritual mind, and a language tainted not only by vulgarities of sentiment, but by positive impurities of phrase, he nevertheless swayed his followers like a Wesley, and, as Captain Burton remarks, is now spoken of by them with a respectful reverential sotto voce, as Christians name the founder of their faith.' What we propose to do in the following pages is to narrate the rise and progress of this extraordinary sect, to explain its tenets, and as far as possible to account for its success.

Joseph Smith, the founder of Mormonism, was the son of a farmer, also called Joseph Smith, or more generally, 'Old Father Smith,' and of Lucy Mark, and was born in the town of Sharon, Windsor County, Vermont, United States, on the 23d of December 1805. When he had reached the age of ten, his parents removed to Palmyra, in the state of New York, and four years later, to the town of Manchester, about six miles off. The reputation of the family (according to the testimony of neighbours) was of the worst kind; we are told that they avoided honest labour, were intemperate and untruthful, addicted to sheep-stealing, digging för hidden treasures, &c.; but these accusations, though frequently made at a later period, when the new sect was visibly establishing itself in the land, were never definitely proved; and remembering the extreme recklessness of statement prevalent in America, impartial judges will hesitate to allow their validity. There is indeed some ground for supposing that they were not wholly false. Smith himself, when assailed for his antecedents, used to reply, that he had never done anything so bad as was reported of King David, whom his orthodox enemies could not consistently deny to have been a ‘man after God's own heart;' and his successor in the prophethood, Brigham Young, seems to acknowledge a certain degree of truth in the hostile charges, when he says: 'The doctrine he teaches is all I know about the matter; bring anything against that if you can. As to anything else, I do not care. Perhaps it would not be far from the fact to suppose that Smith's early life had been generally careless, and sometimes immoral, even if we look with suspicion upon the testimony 'under oath' of 'upwards of sixty of the most respectable citizens of Wayne Co.', who declared the prophet's family to be 'false, immoral, and fraudulent,' and Joseph to be 'the worst of the whole.' That such a man could be the subject of religious impressions may appear strange to those who have never studied the mysterious vagaries of human nature; but all who are aware that there is no necessary

connection between religious emotions and moral habits, will not be staggered when they learn that from his boyhood a rude and sensual religiosity was mixed up with his more carnal conduct, and that as early as the age of thirteen, he was 'powerfully awakened by the preaching of Mr Lane, an earnest Methodist minister.' There is the most satisfactory evidence-that of his enemies-to shew that from an early period he was regarded as a visionary and a fanatic. This fact is of the utmost importance, as affording a clue to his real character, and an explanation of that otherwise unaccountable tenacity of purpose and moral heroism which he displayed in the midst of fierce persecution. A mere impostor-that is, a person who did not in some sense or other partly believe in his own mission, but who, on the contrary, felt that he was simply the liar and cheat that people called him-would have broken down under such a tempest of opposition and hate as Smith's preaching excited. Mr Orson Pratt, an eminent Mormon apostle, has furnished us with a record of some of those 'visions' vouchsafed to Smith from time to time. It is extremely difficult for an outsider to discuss them in a rational manner. Although intrinsically absurd and theatrical, we seem to discern in the tone and accessory circumstances a certain strong, morbid susceptibility to religious impressions. How far persons in this condition are capable of speaking the truth, to what extent they are inwardly tempted to discolour, or even fabricate details in their narratives concerning themselves, is a moot-point with psychologists. With this hint to point criticism, we may proceed. According to Pratt, when Smith 'was about fourteen or fifteen years of age, he began seriously to reflect upon the necessity of being prepared for a future state of existence.' It was a period of hot revivalism in Western New York, and he went about from one religious denomination to another, but could find nothing satisfactory anywhere-nothing but 'a great clash in religious sentiment.' Then he began to retire to a secret place in a grove, a short distance from his father's house, and there occupy himself for many hours in prayer and meditation. Once, when so engaged, he 'saw a very bright and glorious light in the heavens above, which at first seemed to be at a considerable distance ;' but as he continued praying, 'the light appeared to be gradually descending towards him, and as it drew nearer, it increased in brightness and magnitude, so that by the time it reached the tops of the trees, the whole wilderness around was illuminated in a most glorious and brilliant manner.' The account goes on to say that the light 'continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately his mind was caught away from the natural objects with which he was surrounded, and he was inwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled

each other in their features and likeness.' These wondrous beings informed him that his sins were forgiven; and they furthermore disclosed to him that all the existing religious denominations were 'believing in incorrect doctrines;' and that, consequently, ‘none of them was acknowledged of God as His church and kingdom.' He was expressly forbidden to attach himself to any of them; and received a promise that in due time 'the true doctrine, the fulness of the Gospel,' should be graciously revealed to him; 'after which the vision withdrew, leaving his mind in a state of calmness and peace indescribable.'

The narrative proceeds with a curious Old Testament frankness to tell how Smith, being_still young, became ‘entangled in the vanities of the world,' and for a while demeaned himself so like a 'vessel of dishonour' as to be rendered temporarily unfit for seeing visions. But after due penitence, the miraculous light reappeared on the 21st of September 1823, and 'it seemed as though the house was filled with consuming fire.' In another moment a 'personage' stood before him, 'with a countenance like lightning,' and 'visible to the extremities of the body.' The apparition of this mysterious stranger restored Smith to his former state of indescribable serenity. He was now informed that he stood in the presence of the angel Moroni, who had been sent forth 'to communicate to him that his sins were forgiven, and that his prayers were heard; and also to bring the joyful tidings that the covenant which God made with ancient Israel concerning their posterity was at hand to be fulfilled; that the great preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel in its fulness to be preached in power unto all nations, that a people might be prepared with faith and righteousness for the millennial reign of universal peace and joy.' Then followed the inevitable announcement that Smith 'was called and chosen to be an instrument in the hands of God to bring about his marvellous purposes in this glorious dispensation.' A historic basis for the new 'dispensation' to rest on was finally revealed by Moroni. He explained that the Indian tribes were a remnant of Israel; that when they originally emigrated to America they were a pious and enlightened people, enjoying the peculiar favour and blessing of God; that prophets and inspired writers had been appointed to keep a sacred history of events happening among them; that this history was handed down for many generations, till at length the people fell into great wickedness, and afterwards the records were hidden, 'to preserve them from the hands of the wicked,' who were seeking to destroy them; that these records contained 'many sacred revelations pertaining to the gospel of the kingdom, as well as prophecies relating to the great events of the last days,' and that Smith, if he proved faithful, would be divinely commissioned to restore them to the world.

We have now reached that point in Smith's history when criticism becomes possible. So long as a man tells us only of his visions and experiences, we never can be certain to what extent he is deceiving us, to what extent deceiving himself. Religious exaltation (however low the type) so wondrously blends into illusory unity the two worlds of mind and matter, and so strangely dims the clear eye of conscience itself, that when a 'visionary' declares an angel has spoken with him, and has told him a thousand things in detail, he may either literally believe his own words, or, what is more probable, and far worse, he may fancy himself justified in summoning to his presence the heavenly messenger, and manufacturing conversations that never occurred. Smith, brooding much in his dull coarse way over his own confused and motley thoughts, may have deemed himself inspired-we rather think he did—and, his sense of veracity and honour being singularly weak, it would cost him small effort to put into fictitious shape the religious crudities of his brain, and palm them off for revelations without a blush or a twinge. But the next step is a different one. We have got beyond the region of the prophet's visions and experiences, and are face to face with outward fact. To any man who has no faith in the divine origin of Mormonism, the story of the discovery of the lost records-otherwise known as the Book of Mormon-must appear a most flagrant falsehood. In this instance, he could not possibly be deceiving himself, and must have known he was grossly imposing upon others. What upheld him all through his lying story was probably an unexpressed conviction that when a man was really called to found a religion all things were lawful to him. Many people prefer simply to brand Smith as a liar and impostor of the most vulgar description; a man who invented a religion merely to swindle the community; but those who content themselves with this easy solution of the problem of Mormonism find it very hard to account for the fortitude and enthusiasm of the prophet's later career. The truth is, the religious impostor defies the analysis of common minds, who have never studied the strange perversities of human nature, and who do not know what it is capable of. This we may confidently say in regard to the founder of Mormonism, that whoever reads his life, failing to see that it really has a religious side, that he was in earnest about his work, and had a thorough belief in his mission and himself— whatever were his private thoughts about the 'lost records'—will entirely miss the most wonderful feature of that life, and, in all likelihood, will misread it through all its stages.

Having, as we hope, furnished the reader with a proper stand-point from which to judge the character and work of Smith, we return to the narrative of his life. Up to the period when the angel Moroni visited him, he had been in the habit of working on his father's farm; and on the morning after this vision he went to his labour as usual, apparently not supposing that his mission as a messenger

of a new and peculiar gospel was yet to be commenced. But while he was at work, the angel again appeared to him, and gave him direct instructions to go and 'view the records,' which for many ages had been deposited in a place which was pointed out to him. This was 'on the west side of a hill, not far from the top,' about four miles from Palmyra, in the county of Mayne, state of New York, and near the mail-road, which leads thence to the little town of Manchester.

While contemplating this extraordinary treasure with great astonishment, Smith became aware of the presence of the angel who had previously visited him, and who now, with due solemnity, called on him to 'Look!' 'And as he thus spake,' says the Mormonite apostle before quoted, 'he beheld the Prince of Darkness, surrounded by his innumerable train of associates. All this passed before him, and the heavenly messenger said: "All this is shewn, the good and the evil, the holy and impure, the glory of God and the power of darkness, that you may know hereafter the two powers, and never be influenced or overcome by the wicked one. You cannot at this time obtain this record, for the commandment of God is strict, and if ever these sacred things are obtained, they must be by prayer and faithfulness in obeying the Lord. They are not deposited here for the sake of accumulating gain and wealth for the glory of this world, they were sealed by the prayer of faith, and because of the knowledge which they contain; they are of no worth among the children of men only for their knowledge. In them is contained the fulness of the gospel of Jesus Christ, as it was given to his people on this land; and when it shall be brought forth by the power of God, it shall be carried to the Gentiles, of whom many will receive it; and after will the seed of Israel be brought into the field of their Redeemer by obeying it also."

Smith had to wait four years before the records were finally delivered by the angel into his hands. During that time, however, he had numerous interviews with the 'heavenly messenger,' and 'frequently received instructions' from his mouth. At length, on the morning of the 22d of September 1827, when he was about twoand-twenty years of age, he was formally permitted to take possession of his discovery. These records,' says our authority, Mr Pratt, '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 something near six inches in thickness, a part of which 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. With the records

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