No less an authority than Alexander von Humboldt has characterized positive religions in general as consisting of an historical novelette more or less interesting, a system of cosmogony more or less improbable, and a code of morals mostly pure.[199] Two thirds of this description apply to the faith of the Latter-Day Saints: they have, however, escaped palæological criticism by adopting Genesitic history, and by “swallowing Eve’s apple” in the infancy of their spiritual life.

Before proceeding to comment upon the New Dispensation—for such, though not claiming or owning to be, it is—I may compare the two leading interpretations of the word “Mormon,”THE WORD “MORMON.” which, as has been well remarked,[200] truly convey the widely diverging opinions of the opposers and supporters of Mormonism. Mormon (μορμων) signifies literally a lamia, a maniola, a female spectre; the mandrill, for its ugliness, was called Cynocephalus mormon. “Mormon,” according to Mr. Joseph Smith’s Mormonic, or rather Pantagruelic interpretation, is the best—scil., of mankind. “We say from the Saxon good, the Dane god, the Goth goder, the German gut, the Dutch goed, the Latin bonus, the Greek kalos, the Hebrew tob, and the Egyptian mon. Hence, with the addition of More, or the contraction Mor, we have the word Mormon, which means literally “more good.” By faith it is said man can remove mountains: perhaps it will also enable him to believe in the spirit of that philology that revealed unto Mr. Joseph Smith his derivation, and rendered it a shibboleth to his followers. This is not the place to discuss a subject so broad and so long, but perhaps—the idea will suggest itself—the mind of man most loves those errors and delusions into which it has become self-persuaded, and is most fanatic concerning the irrationalities and the supernaturalities to which it has bowed its own reason.

Unaccountably enough, seeing that it means “more good,” scil., the best of mankind, the word Mormon is distasteful to its disciples, who look upon it as Jew by a Hebrew, Mohammedan by a Moslem, and Romanist or Puseyite by the sectarian Christian. They prefer to be called Latter-Day Saints, or, to give them their title in full, the Church of Jesus Christ of Latter-Day Saints, in contradistinction to the Former-Day Saints. Latter Day alludes to the long-looked-for convulsion that will end the present quiescent geologic epoch. Its near approach has ever been a favorite dogma and improvement subject of the Christian Church, from the time of St. Paul to that of Mr. Joseph Smith, and Drs. Wolff and Cumming;[201] for who, inquires Panurge, “is able to tell if the world shall last yet three years?” Others read it as a prophecy that “Gentilism,” alias “the corrupted Christianity of the age,” is “on its last legs.” Even as “Saints” is a term which has been applied from time immemorial in the Apocalypse and elsewhere to the orthodox, i.e., those of one’s own doxy, and as Enoch speaks of “saints” before the Flood or Noachian cataclysm, so the honorable title has in these days been appropriated by seers, revelators, and prophets, and conferred upon the Lord’s chosen people, i.e., themselves and their followers. According to anti-Mormons, the name Latter-Day Saints was assumed in 1835 by the Mormons at the suggestion of Sidney Rigdon.

THE MORMON ELEMENT.Before beginning a description of what Mormonism really is, I would succinctly lay down a few positions illustrating its genesis.

1. The religious as well as the social history of the progressive Anglo-Saxon race is a succession of contrasts, a system of reactions; at times retrogressive, it has a general onward tendency toward an unknown development. The Unitarians of New England, for instance, arose out of Calvinism. The Puritanism of the present generation is the natural consequence of the Rationalism which preceded it.

2. In what a French author terms “le triste état de dissolution dans lequel gît le Chrétienté de nos jours”—the splitting of the Church into three grand divisions, Roman, Greek, and Eastern, the convulsion of the Northern mind, which created STATISTICS.Protestantism, and the minute subdivision of the latter into Episcopalians and Presbyterians, Lutherans and Calvinists, Quakers and Shakers, the multiform Methodists and various Baptists, and, to quote no farther variétés des églises, the Congregationalists, Unitarians, and Universalists—a rationalistic race finds reason to inquire, “What is Christianity?” and holds itself prepared for a new faith, a regeneration of human thought—in fact, a religious and social change, such as the Reformation of the sixteenth century represented and fondly believed itself to be.[202]

3. Mormonism boasts of few Roman Catholic or Greek converts; the French and Italians are rare, and there is a remarkable deficiency of Germans and Irish—those wretched races without nationality or loyalty—which have overrun the Eastern American States. It is, then, to Protestantism that we must look for the origin of the New Faith.

4. In 1800-1804, and in 1820, a mighty Wesleyan “revival,” which in Methodism represents the missions and retreats of Catholicism, had disturbed and excited the public mind in America, especially in Kentucky and Tennessee. The founder of Mormonism, Mr. Joseph Smith, his present successor, and his principal disciples and followers, were Campbellites, Millerites, Ranters, or other Methodists. Wesleyan sectarianism, like the old Arab paganism in El Islam, still shows its traces in the worship and various observances of a doxology which by literalism and exaggeration has wholly separated itself from the older creeds of the world. Thus we find Mormonism to be in its origin English, Protestant, anti-Catholic, Methodistic.

HISTORY OF MORMONISM.It may be advisable briefly to trace the steps by which we arrive at this undesirable end. The birth of Romanism, according to the Reformed writers, dates from certain edicts issued by Theodosius II. and by Valentinian III., and constituting the Bishop of Rome “Rector of the whole Church.” The newly-born hierarchy found tender nurses in Justinian, Pepin, and Charlemagne, and in the beginning of the eleventh century St. Gregory VII. (Hildebrand the Great) supplied the prime want of the age by establishing a visible theocracy, with a vicar of Jesus Christ at its head. To the existence of a mediatorial priestly caste, the officials of a spiritual despotism, claiming power of censure and excommunication, and the gift of the crown terrestrial as well as celestial, anti-papistical writers trace the various vices and corruptions inherent in a semi-barbarous age, the “melancholy duality” of faith and works of religion and morality which seems to belong to the Southern mind, and the Oriental semi-Pelagianism which taught that man might be self-sanctified or vicariously saved, with its logical deductions, penance, benefices, indulgences. An excessive superstition endured for a season. Then set in the inevitable reaction: the extreme religiousness, that characteristic of the earnest quasi-pagan age of the Christian Church, in the fullness of time fell into the opposite excess, Rationalism and its natural consequences, infidelity and irreligion.

Reformers were not wanting before the Reformation. As early as 1170, Pierre Vaud, or Valdo, of Lyons, sold off his merchandise, and appealing from popery to Scripture and to primitive Christianity, as, in a later day did Jeremy Bentham from St. Paul to his Master, attacked the Roman hierarchy. John Wicliffe (1310-1385) is claimed by his countrymen to have originated the “liberal ideas” by which British Protestantism was matured; it is owned even by foreigners that he influenced opinion from Oxford to far Bohemia. He died peaceably, but the Wicliffites, who presently were called Lollards—“tares” sown by the fiend—though supported by the Commons against Henry IV. and his party, the dignified clergy, suffered, until the repeal of the Act “de hæreticis comburendis,” the fiercest persecution. During the reign of Henry V. they gained strength, as the pronunciamento of 20,000 men in St. Giles’s Fields under Sir John Oldcastle proves: the cruel death of their leader only served to strengthen them, supported as they were by the lower branch of the Legislature in their opposition to the crown. On the Continent of Europe the great follower of Wicliffe was John Huss, who preached in Bohemia about a century before the days of Luther, and who, condemned by the Councils of Constance and Basle, perished at the stake in 1432. Jerome Savonarola, tortured and burnt in 1498, and other minor names, urged forward the fatal movement until the Northern element once more prevailed, in things spiritual as in things temporal, over the Southern; the rude and violent German again attacked the soft, sensuous Italian, and Martin Luther hatched the egg which the schools of Rabelais and Erasmus had laid. It was the work of rough-handed men; the reformer Zuingle emerged from an Alpine shepherd’s hut; Melancthon, the theologian, from an armorer’s shop, as Augustine, the monk, from the cottage of a poor miner. Such, in the 16th century, on the Continent of Europe, were the prototypes and predecessors of Messrs. Joseph Smith, Oliver Cowdery, Sidney Rigdon, and Brigham Young, who arose nearly three centuries afterward in the New World.

In England, when the unprincipled tyranny of Henry VIII. had established, by robbing and confiscating, hanging and quartering, that “reformed new-cast religion,” of which Sir Thomas Brown “disliked nothing but the name,” the bigotry of the ultra-reformatory school lost no time in proceeding to extremes. William Chillingworth, born A.D. 1602, and alternately Protestant, Catholic, Socinian, and Protestant, put forth in his “Religion of Protestants a safe Way of Salvation,” that Chillingworthi Novissima, “the Bible and nothing but the Bible.” This dogma swept away ruthlessly all the cherished traditions of a past age—the ancient observed customs of the Church—all, in fact, that can beautify and render venerable a faith, and substituted in their stead a bald Bibliolatry which at once justifies credulity and forbids it; which tantalizes man with the signs and wonders of antiquity, and yet which, with an unwise contradictoriness, forbids him to revise or restore them. And as each man became, by Bible-reading, his own interpreter, with fullest right of private judgment, and without any infallible guide—the inherent weakness of reformation—to direct him, the broad and beaten highway of belief was at once cut up into a parcel of little footpaths which presently attained the extreme of divergence.

One of the earliest products of such “religious freedom” in England was Methodism,METHODISM. so called from the Methodistic physicians at Rome. The founder and arch-priest of the schism, the Rev. John Wesley, son of the Rector of Epworth in Lincolnshire, and born in 1703, followed Luther, Calvin, and other creedmongers in acting upon his own speculation and peculiar opinions. One of his earliest disciples—only eleven years younger than his master—was the equally celebrated George Whitfield, of Gloucester. Suffice it to remark, without dwelling upon their history, that both these religionists, and mostly the latter, who died in 1770 at Newberry, New England, converted and preached to thousands in America, there establishing field-services and camp-meetings, revivals and conferences, which, like those of the French Convulsionists in the last century, galvanized Christianity with a wild and feverish life. Falling among uneducated men, the doctrine, both in England and the colonies, was received with a bewilderment of enthusiasm, and it soon produced the usual fruits of such phrensy—prophecies that fixed the end of the world for the 28th of February, 1763, miraculous discernment of angels and devils, mighty comings of the power of God and outpourings of the Spirit, rhapsodies and prophecies, dreams and visions, accompanied by rollings, jerks, and barks, roarings and convulsions, syncope, catalepsy, and the other hysterical affections and obscure disorders of the brain, forming the characteristic symptoms of religious mania.

Thus, out of the semi-barbarous superstitions of the Middle Ages, succeeded by the revival of learning, which in the 15th century followed the dispersion of the wise men of the East from captured Byzantium, proceeded “Protestant Rationalism,” a system which, admitting the right of private judgment, protested against the religion of Southern Europe becoming that of the whole world. From Protestantism sprung Methodism, which restored to man the grateful exercise of his credulity—a leading organ in the human brain—his belief in preternatural and supernatural agencies and appearances, and his faith in miraculous communication between God and man; in fact, in that mysticism and marvel-love, which are the columns and corner-stones of religion. Mormonism thus easily arose. It will be found to contain little beyond a literal and verbal interpretation of the only book which Chillingworth recognizes as the rule for Christians, and a pointed condemnation of those who make the contents of the Bible typical, metaphysical, or symbolical, “as if God were not honest when he speaks with man, or uses words in other than their true acceptation,” or could “palter in a double sense.” It proposed as its three general principles, firstly, total immersion in the waters of baptism in the name of the three sacred names; secondly, the commissioning of prophets, apostles, and elders to administer in things holy the revelation and authority of heaven; and, thirdly, the ministering of angels. New Tables of the Law appeared in the Golden Plates. Another Urim and Thummim revealed to Mr. Joseph Smith that he was of the house of Israel and the tribe of Joseph, the inheritor of all things promised to that favored seed. It tempered the superstitions of popery with the rationalism of the Protestant; it supplied mankind with another sacred book and with an infallible interpreter. Human belief had now its weight to carry: those pining for the excitement of thaumaturgy felt satisfied. The Mormons were no longer compelled to ask “what made miracles cease,” and “why and in which A.D. was the power taken from the Church.” It relieved them from holding an apparent absurdity, viz., that the voices and visitations, the signs, miracles, and interventions—in fact, all that the Bible submitted to human faith had ended without reason about the time when one Constantine became king, and do not recommence now when they are most wanted. The Mormons are not forced to think that God is virtually dead in the world; the eminently practical tendencies of the New-World race cause them to develop into practice their contradiction of an inference from which human nature revolts. They claim to be the true Protestants,TRUE PROTESTANTS. i. e., those who protest against the doctrines of a ceased fellowship between the Creator and the creature made in his image; they gratify their self-esteem by sneering at those who confine themselves to the old and obsolete revelation, and by pitying the blindness and ignorance that can not or will not open its eyes to the new light. Hence it follows that few Catholics become Mormons, and that those few become bad Mormons. Man’s powers of faith grow, like his physical force, with exercise. He considers over-belief a venial error compared with under-belief, and he progresses more easily in belief than he can retrograde into disbelief. Thus Catholicism has spread more widely over the world than the less credulous Protestantism, and the more thaumaturgic Mormonism is better adapted to some minds—the Hindoo’s, for instance—than Catholicism.

In Mormonism, or, rather, in Mormon sacred literature, there are three epochs which bring us down to the present day. The first is the monogamic age, that of the books of Mormon, and of Doctrines and Covenants—1830-1843. The second is the polygamic, from the first revelation of “celestial marriage” to Mr. Joseph Smith in 1843, and by him communicated to three followers only, until its final establishment by Mr. Brigham Young in 1852, when secrecy was no longer deemed necessary. The third is the materialistic period; the doctrine, “not founded on modern supernatural revelation, but on reason and common sense,” was the work of 1848-1849.

The first epoch laid the foundations of the Faith. It produced the Book of Mormon,THE BOOK OF MORMON. “an abridgment 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; written to 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 gift and power of God unto the interpretation thereof: sealed by the hand of Mormon, 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 taken 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 cast off forever; and also to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself to all nations; and now, if there are faults, they are the mistakes of men; therefore condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ. Moroni.”

“Translated by Joseph Smith, Jun.”

This extract is followed by the testimony of three witnesses, Oliver Cowdery, David Whitmer, and Martin Harris, who declare to have seen the Golden Plates with their engravings, which were shown to them by the power of God, not of man; and that they knew by the voice of God that the records had been translated by the gift and power of God. Furthermore they “declare with words of solemnness that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates and the engravings thereon.” They conclude with these solemn words: “And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God, Amen.” Then comes “also the testimony of eight witnesses”—four Whitmers, three Smiths, and one Page[203]—who make it “known unto all nations, kindred, tongues, and people, unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work and of curious workmanship. And this we bear record with words of soberness that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our hands unto the world, to witness unto the world that which we have seen; and we lie not, God bearing witness of it.”

The nature of the Latter-Day Saints’ Biblion will best be understood from the subjoined list of contents.[204]

THE MORMON BIBLE.The Book of Covenants and Doctrines is what the Vedanta is to the Vedas, the Talmud to the Old Testament, the Traditions to the Gospel, and the Ahadis to the Koran—a necessary supplement of amplifications and explanations. It contains two parts. The first, of sixty-four pages, is entitled “Lectures on Faith;” although published in the name of the Prophet Joseph, it was written, men say, by Sidney Rigdon. The second, which, with the Appendix, concludes the book, is called Covenants and Commandments (scil., of the Lord to his servants of the Church of Jesus Christ of Latter-Day Saints).

DOCTRINES AND COVENANTS.Of the Lectures, the first is upon “Faith itself—what it is.” It treats the subject in the normal way, showing how much faith is unconsciously exercised by man in his every-day life, and making it “the principle by which Jehovah acts.” The second is concerning “the subject on which Faith rests,” and contains an ancient chronology from Adam to Abraham, showing how the knowledge of God was preserved. The third, on the attributes of God, enlarges upon the dogma that “correct ideas of the character of God are necessary in order to the exercise of faith in him for life and salvation.” The fourth shows the “connection there is between correct ideas of the attributes of God, and the exercise of faith in him unto eternal life.” The fifth, following those that treat of the being, character, perfection, and attributes of God, “speaks of the Godhead”—meaning the Father, Son, and Holy Ghost—and explains the peculiarities of the “personage of tabernacle.” The sixth “treats of the knowledge which persons must have, that the tenor of life which they preserve is according to the will of God, in order that they may be enabled to exercise faith in him unto life and salvation.” The seventh and last discusses the effects of faith. Each lecture is followed by “questions and answers on the foregoing principles,” after the fashion of school catechisms, and to asterisk’d sentences a note is appended: “Let the student commit the paragraph to memory.” There is one merit in the lectures: like Wesley’s Hymns, they are written for the poor and simple; consequently, they are read where a higher tone of thought and style would remain unheeded.

The “Index in order of date to Part Second” will explain its contents.[205] The Appendix contains twelve pages of revelation on marriage, government, and laws in general, and finally the “martyrdom of Joseph Smith” (no longer junior) “and his brother Hyrum.” Respecting the connubial state, the Gentile and exoteric reads with astonishment the following sentence (no date, but between 1842 and 1843): “Inasmuch as this Church of Christ has been reproached with the crime of fornication and POLYGAMY.polygamy, we declare that we believe that one man should have one wife, and one woman but one husband, except in case of death, when either is at liberty to marry again.”

The polygamic era directly followed the monogamic: it became the custom of the Church when, on their toil-conquered oasis in the Great Desert, the Mormons found themselves in comparative security. I give in extenso the sole command of heaven upon the subject ofPOLYGAMY REVEALED.