CHAPTER XI. THE MORMON BIBLE 

Some of its Errors and Absurdities--Facsimile of the First Edition Title-page--The Historical Narrative of the Book--Its Lack of Literary Style--Appropriated Chapters of the Scriptures--Specimen Anachronisms

    The Mormon Bible,¹ both in a literary and a theological sense, is just such a production as would be expected to result from handing over to Smith and his fellow- "translators" a mass of Spaulding's material and new doctrinal matter for collation and copying. Not one of these men possessed any literary skill or accurate acquaintance with the Scriptures. David Whitmer, in an interview in Missouri in his later years, said, "So illiterate was Joseph at that time that he didn't know that Jerusalem was a walled city, and he was utterly unable to pronounce many of the names that the magic power of the Urim and Thummim revealed." Chronology, grammar, geography, and Bible history were alike ignored in the work. An effort was made to correct some of these errors in the early days of the church, and Smith speaks of doing some of this work himself at Nauvoo. An edition issued there in 1842 contains on the title-page the words, "Carefully revised by the translator." Such corrections ha ve continued to the present day, and a comparison of the latest Salt Lake edition with the first has shown more than three thousand changes.

    ¹ The title of this Bible is "The Book of Mormon"; but as one of its sub-divisions is a Book of Mormon, I use the title "Mormon Bible," both to avoid confusion and for convenience.

    The person who for any reason undertakes the reading of this book sets before himself a tedious task. Even the orthodox Mormons have found this to be true, and their Bible has played a very much less considerable part in the church worship than Smith's "revelations" and the discourses of their preachers. Referring to Orson Pratt's² labored writings on this Bible, Stenhouse says, "Of the hundreds of thousands of witnesses to whom God has I revealed the truth of the 'Book of Mormon,' Pratt knows full well that comparatively few indeed have ever read that book, know little or nothing intelligently of its contents, and take little interest in it."³ An examination of its contents is useful, therefore, rather as a means of proving the fraudulent character of its pretension to divine revelation than as a means of ascertaining what the members of the Mormon church are taught.

    ² Orson Pratt was a clerk in a store in Hiram, Ohio, when he was converted to Mormonism. He seems to have been a natural student, and he rose to prominence in the church, being one of the first to expound and defend the Mormon Bible and doctrines, holding a professorship in Nauvoo University, publishing works on the higher mathematics, and becoming one of the Twelve Apostles.
    ³"Rocky Mountain Saints," p, 553.

    The following page presents a facsimile of the title-page of the first edition of this Bible. The editions of to-day substitute "Translated by Joseph Smith, Jun.," for "By Joseph Smith, junior, author and proprietor."

    The first edition contains 588 duodecimo pages, and is divided into 15 books which are named as follows: "First Book of Nephi, his reign and ministry," 7 chapters; "Second Book of Nephi," 15 chapters; " Book of Jacob, the Brother of Nephi," 5 chapters; " Book of Enos," 1 chapter; "Book of Jarom," 1 chapter; " Book of Omni," 1 chapter; "Words of Mormon," 1 chapter; "Book of Mosiah," 13 chapters; "Book of Alma Son of Alma," 30 chapters; "Book of Helaman," 5 chapters; "Third Book of Nephi, the Son of Nephi, which was the son of Helaman," 14 chapters; Fourth Book of Nephi, which is the Son of Nephi, one of the Disciples of Jesus Christ," 1 chapter; " Book of Mormon," 4 chapters; "Book of Ether," 6 chapters; " Book of Moroni," 10 chapters. The chapters in the first edition were not divided into verses, that work, with the preparation of the very complete foot-note references in the later editions, having been performed by Orson Pratt.

    The historical narrative that runs through the book is so disjointedly arranged, mixed up with doctrinal parts, and repeated, that it is not easy to unravel it. The following summary of it is contained in a letter to Colonel John Wentworth of Chicago, signed by Joseph Smith, Jr., which was printed in Wentworth's Chicago newspaper and also in the Mormon Times and Seasons of March 1, 1842 : --

    "The history of America is unfolded from its first settlement by a colony that came from the Tower of Babel at the confusion of languages, to the beginning of the 5th century of the Christian era. We are informed by these records that America in ancient times has been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem about 600 years before Christ. They were principally Israelites of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inhabitance of the country. The principal nation of the second race fell in battle toward the close of the fourth century. The remnant are the Indians that now inhabit this country."

    This history purports to have been handed down, on metallic plates, from one historian to another, beginning with Nephi, from the time of the departure from Jerusalem. Finally (4 Nephi i. 48, 49⁴), the people being wicked, Ammaron, by direction of the Holy Ghost, hid these sacred records "that they might come again unto the remnant of the house of Jacob."

    ⁴ All references to the Mormon Bible by chapter and verse refer to Salt Lake City edition of 1888.

    To bring the story down to a comparatively recent date, and account for the finding of the plates by Smith, the Book of Mormon was written by the " author." This subdivision is an abridgment of the previous records. It relates that Mormon, a descendant of Nephi, when ten years old, was told by Ammaron that, when about twenty-four years old, he should go to the place where the records were hidden, take only the plates of Nephi, and engrave on them all the things he had observed concerning the people. The next year Mormon was taken by his father, whose name also was Mormon, to the land of Zarahemla, which had become covered with buildings and very populous, but the people were warlike and wicked. Mormon in time, "seeing that the Lamanites were about to overthrow the land," took the records from their hiding-place. He himself accepted the command of the armies of the Nephites, but they were defeated with great slaughter, the Lamanites laying waste their cities and driving them northward.

    Finally Mormon sent a letter to the king of the Lamanites, asking that the Nephites might gather their people "unto the land of Cumorah, by a hill which was called Cumorah, and there we would give them battle." There, in the year 384 A.D., Mormon "made this record out of the plates of Nephi, and hid up in the hill Cumorah all the records which have been entrusted to me by the hand of the Lord, save it were those few plates which I gave unto my son Moroni."⁵ This hill, according to the Mormon teaching, is the hill near Palmyra, New York, where Smith found the plates, just as Mormon had deposited them.

    ⁵ Hyde gives a list of twenty-four additional plates mentioned in this Bible which must still await digging up in the hill near Palmyra.

    In the battle which took place there the Nephites were practically annihilated, and all the fugitives were killed except Moroni, the son of Mormon, who undertook the completion of the "record." Moroni excuses the briefness of his narrative by explaining that he had not room in the plates, "and ore have I none" (to make others). What he adds is in the nature of a defence of the revealed character of the Mormon Bible and of Smith's character as a prophet. Those, for instance, who say that there are no longer "revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues," are told that they know not the Gospel of Christ and do not understand the Scriptures. An effort is made to forestall criticism of the "mistakes" that are conceded in the title-page dedication by saying, "Condemn me not because of mine imperfection, neither my father, because of his imperfection, neither them who have written before him " (Book of Mormon ix. 31).

    Evidently foreseeing that it would be asked why these "records," written by Jews and their descendants, were not in Hebrew, Mormon adds (chap. ix. 32, 33): --

    "And now behold, we have written this record according to our knowledge, in the characters which are called among us the reformed Egyptian, being handed down and altered by us, according to our manner of speech.

    "And if our plates had been sufficiently large, we should have written in Hebrew; but the Hebrew hath been altered by us also; and if we could have written in Hebrew, behold, ye would have had no' imperfection in our record."

    Few parts of this mythical Bible approached nearer to the burlesque than this excuse for having descendants of the Jews write in "reformed Egyptian."

    The secular story of the ancient races running through this Bible is so confused by the introduction of new matter by the "author"⁶ and by repetitions that it is puzzling to pick it out.

    ⁶ Professor Whitsitt, of the Southern Baptist Theological Seminary, Louisville, Kentucky, in his article on Mormonism in "The Concise Dictionary of Religious Knowledge, and Gazetteer" (New York, 1891), divides the Mormon Bible into three sections, viz.: the first thirteen books, presented as the works of Mormon; the Book of Ether, with which Mormon had no connection; and the fifteenth book, "which was sent forth by the editor under the name of Moroni." He thus explains his view of the "editing " that was done in the preparation of the work for publication: --

    "The editor undertook to rewrite and recast the whole of the abridgment (of Nephi's previous history), but his industry failed him at the close of the Book of Omni. The first six books that he had rewritten were given the names of the small plates. The book called the 'Words of Mormon' in the original work stood at the beginning, as a sort of preface to the entire abridgment of Mormon; but when the editor had rewritten the first six books, he felt that these were properly his own performance, and the 'Words of Mormon' were assigned a position just in front of the Book of Mosiah, when the abstract of Mormon took its real commencement. . . .

    "The question may now be raised as to who was the editor of the Book of Mormon. In its theological positions and coloring the Book of Mormon is a volume of Disciple theology (this does not include the later polygamous doctrine and other gross Mormon errors). This conclusion is capable of demonstration beyond any reasonable question. Let notice also be taken of the fact that the Book of Mormon bears traces of two several redactions. It contains, in the first redaction, that type of doctrine which the Disciples held and proclaimed prior to November 18, 1827, when they had not yet formally embraced what is commonly considered to be the tenet of baptismal remission. It also contains the type of doctrine which the Disciples have been defending since November 18, 1827, under the name of the ancient Gospel, of which the tenet of so-called baptismal remission is a leading feature. All authorities agree that Mr. Smith obtained possession of the work on September 22, 1827, a period of nearly tw o months before the Disciples concluded to embrace this tenet. The editor felt that the Book of Mormon would be sadly incomplete if this notion were not included. Accordingly, he found means to communicate with Mr. Smith, and, regaining possession of certain portions of the manuscript, to insert the new item. . . . Rigdon was the only Disciple minister who vigorously and continuously demanded that his brethren should adopt the additional points that have been indicated."

    The Book of Ether was somewhat puzzling even to the early Mormons, and we find Parley P. Pratt, in his analysis of it, printed in London in 1854, saying, "Ether seems to have been a lineal descendant of Jared."

    Very concisely, this Bible story of the most ancient race that came to America, the Jaredites, may be thus stated: --

    This race, being righteous, were not punished by the Lord at Babel, but were led to the ocean, where they constructed a vessel by direction of the Lord, in which they sailed to North America. According to the Book of Ether, there were eight of these vessels, and that they were remarkable craft needs only the description given of them to show: "They were built after a manner that they were exceeding tight, even that they would hold water like unto a dish; and the bottom thereof was tight like unto a dish; and the sides thereof were tight like unto a dish; and the ends thereof were peaked; and the top thereof was tight like unto a dish; and the length thereof was the length of a tree; and the door thereof, when it was shut, was tight like unto a dish " (Book of Ether ii. 17). This description certainly establishes the general resemblance of these barges to some kind of a dish, but the rather careless comparison of their length simply to that of a "tree" leaves this detail of construction uncertain.

    Just before they embarked in these vessels, a brother of Jared went up on Mount Shelem, where the Lord touched sixteen small stones that he had taken up with him, two of which were the Urim and Thummim, by means of which Smith translated the plates. These stones lighted up the vessels on their trip across the ocean. Jared's brother was told by the spirit on the mount, "Behold, I am Jesus Christ." A footnote in the modern edition of this Bible kindly explains that Jared's brother " saw the pre-existent spirit of Jesus."

    When they landed (somewhere on the Isthmus of Darien), the Lord commanded Nephi to make " plates of ore," on which should be engraved the record of the people. This was the origin of Smith's plates. In time this people divided themselves, under the leadership of two of Lehi's sons -- Nephi and Laman -- into Nephites and Lamanites (with subdivisions). The Lamanites, in the course of two hundred years, had become dark in color and "wild and ferocious, and a bloodthirsty people; full of idolatry and filthiness; 'feeding upon beasts of prey; dwelling in tents and wandering about in the wilderness, with a short skin girdle about their loins, and their heads shaved; and their skill was in the bow and the cimeter and the ax" (Enos i. 20). The Nephites, on the other hand, tilled the land and raised flocks. Between the two tribes wars waged, the Nephites became wicked, and in the course of 320 years the worst of them were destroyed (Book of Alma).

    Then the Lord commanded those who would hearken to his voice to depart with him to the wilderness, and they journeyed until they came to the land of Zarahemla, which a footnote to the modern edition explains "is supposed to have been north of the head waters of the river Magdalena, its northern boundary being a few days' journey south of the Isthmus" (of Darien). There they found the people of Zarahemla, who had left Jerusalem when Zedekiah was carried captive into Babylon. New teachers arose who taught the people righteousness, and one of them, named Alma; led a company to "a place which was called Mormon," where was a fountain of pure water, and there Alma baptized the people. The Book of Alma, the longest in this Bible, is largely an account of the secular affairs of the inhabitants, with stories of great battles, a prediction of the coming of Christ, and an account of a great migration northward, and the building of ships that sailed in the same direction.

    3 Nephi describes the appearance of Christ to the people of the western continent, preceded by a star, earthquakes, etc. On the day of His appearance they heard "a small voice" out of heaven, saying, "Behold my beloved Son, in whom I am well pleased, in whom I have glorified my name; hear ye him." Then Christ appeared and spoke to them, generally in the language of the New Testament (repeating, for instance, the Sermon on the Mount⁷), and afterward ascended into heaven in a cloud. The expulsion of the Nephites northward, and their final destruction, in what is now New York State, followed in the course of the next 384 years.

    ⁷ In the Mormon version of this sermon the words, "If thy right eye offend thee, pluck it out and cast it from thee," and "If thy right hand offend thee, cut it off and cast it from thee," are lacking. The Deseret Evening News of February 21, 1900, in explaining this omission, says that the report by Mormon of the "discourse delivered by Jesus Christ to the Nephites on this continent after his resurrection from the dead . , . may not be full and complete."

    There is throughout the book an imitation of the style of the Holy Scriptures. Verse after verse begins with the words "and it came to pass," as Spaulding's Ohio neighbors recalled that his story did. The following extract, from I Nephi, chap. viii, will give an illustration of the literary style of a large part of the work: --

    "1. And it came to pass that we had gathered together all manner of seeds of every kind, both of grain of every kind, and also of the seeds of fruit of every kind.

    "2. And it came to pass that while my father tarried in the wilderness, he spake unto us, saying, Behold, I have dreamed a dream; or in other words, I have seen a vision.

    "3. And behold, because of the thing which I have seen, I have reason to rejoice in the Lord, because of Nephi and also of Sam; for I have reason to suppose that they, and also many of their seed, will be saved.

    "4. But behold, Laman and Lemuel, I fear exceedingly because of you; for behold, methought I saw in my dream, a dark and dreary wilderness.

    "5. And it came to pass that I saw a man, and he was dressed in a white robe; and he came and stood before me.

    "6. And it came to pass that he spake unto me, and bade me follow him.

    "7. And it came to pass that as I followed him, I beheld myself that I was in a dark and dreary waste.

    "8. And after I had travelled for the space of many hours in darkness, I began to pray unto the Lord that he would have mercy on me, according to the multitude of his tender mercies.

    "9. And it came to pass after I had prayed unto the Lord, I beheld a large and spacious field.

    "10. And it came to pass that I beheld a tree, whose fruit was desirable to make one happy. i

    "11. And it came to pass that I did go forth, and partake of the fruit thereof; and I beheld that it was most sweet, above all that I ever before tasted. Yea, and I beheld that the fruit thereof was white, to exceed all the whiteness that I had ever seen."

    Whole chapters of the Scriptures are incorporated word for word. In the first edition some of these were appropriated without any credit; in the Utah editions they are credited. Beside these, Hyde counted 298 direct quotations from the New Testament, verses or sentences, between pages 2 to 428, covering the years from 600 B.C. to Christ's birth. Thus, Nephi relates that his father, more than two thousand years before the King James edition of the Bible was translated, in announcing the coming of John the Baptist, used these words, "Yea, even he should go forth and cry in the wilderness, prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe's latchet I am not worthy to unIoose" (I Nephi x. 8). In Mosiah v. 8, King Benjamin is represented as saying, 124 years before Christ was born, "I would that you should take upon you the name of Christ" as "there is no other name given whereby salvation c ometh."

    The first Nephi represents John as baptizing in Bethabara (the spelling is Beathabry in the Utah edition), and Alma announces (vii. 10) that "the Son of God shall be born of Mary at Jerusalem." Shakespeare is proved a plagiarist by comparing his words with those of the second Nephi, who, speaking twenty-two hundred years before Shakespeare was born, said (2 Nephi i. 14), "Hear the words of a trembling parent, whose limbs you must soon lay down in the cold and silent grave, from whence no traveller can return."

    The chapters of the Scriptures appropriated bodily, and the places where they may be found, are as follows: --

Isaiah Isaiah Isaiah Isaiah Isaiah Malachi Matthew I Corinthians

xlviii and xlix . l and li . . . . . lii . . . . . liv . . . . . ii to xiv . . . iii, iv . . . . v,vi,vii . . . . xiii. . . . .

First Edition pp. 52 to 56 pp. 76 pp. 498 pp. 501, 502 pp. 86 to 101 pp. 503 to 505 pp. 479 to 483 pp. 580

Utah Edition I Nephi, ch. xx, xxi 2 Nephi, ch. vii 3 Nephi, ch. xx 3.Nephi, ch. xx 2 Nephi, ch. xii to xxiv 3 Nephi, ch. xxiv, xxv 3 Nephi, ch. xii to xix Moroni, ch. vii

    Among the many anachronisms to be found in the book may be mentioned the giving to Laban of a sword with a blade "of the most precious steel"(I Nephi iv. 9), centuries before the use of steel is elsewhere recorded, and the possession of a compass by the Jaredites when they sailed across the ocean (Alma xxxvii. 38), long before the invention of such an instrument. The ease with which such an error could be explained is shown in the anecdote related of a Utah Mormon who, when told that the compass was not known in Bible times, responded by quoting Acts xxviii. I3, where Paul says, "And from thence we fetched a compass." When Nephi and his family landed in Central America "there were beasts in the forest of every kind, both the cow, and the ox, and the ass, and the horse" (I Nephi xviii. 25). If Nephi does not prevaricate, there must have been a fatal plague among these animals in later years, for horses, cows, and asses were unknown in America until after its discovery by Europeans. Mor oni, in the Book of Ether (ix. 18, 19), is still more generous, adding to the possessions of the Jaredites sheep and swine⁸ and elephants and "cureloms and cumoms." Neither sheep nor swine are indigenous to America; but the prophet is safe as regards the "cureloms and cumoms," which are animals of his own creation.

    ⁸ "And," it is added, "many other kinds of animals which were useful for the use of man," thus ignoring the Hebrew antipathy to pork.

    The book is full of incidental proofs of the fraudulent profession that it is an original translation. For instance, in incorporating I Corinthians iii. 4, in the Book of Moroni, the phrase "is not easily provoked" is retained, as in the King James edition. But the word "easily " is not found in any Greek manuscript of this verse, and it is dropped in the Revised Version of 1881.

    Stenhouse calls attention to many phrases in this Bible which were peculiar to the revival preachers of those days, like Rigdon, such as "Have ye spiritually been born of God!" "If ye have experienced a change of heart."

    The first edition was full of grammatical errors and amusing phrases. Thus we are told, in Ether xv. 31 that when Coriantumr smote off the head of Shiz, the latter "raised upon his hands and fell." Among other examples from the first edition may be quoted: "and I sayeth"; "all things which are good cometh of God"; "neither doth his angels"; and "hath miracles ceased." We find in Helaman ix. 6, "He being stabbed by his brother by a garb of secrecy." This remains uncorrected.

    Alexander Campbell, noting the mixture of doctrines in the book, says, "He (the author) decides all the great controversies (discussed in New York in the last ten years), infant baptism, the Trinity, regeneration, repentance, justification, the fall of man, the atonement, transubstantiation, fasting, penance, church government, the call to the ministry; the general resurrection, eternal punishment, who may baptize, and even the questions of Free-masonry, republican government and the rights of man."⁹

    ⁹ "Delusions: an Analysis of the Book of Mormon" (1832). An exhaustive examination of this Bible will be found in the "Braden and Kelley Public Discussion."

    Such is the book which is accepted to this day as an inspired work by the thousands of persons who constitute the Mormon church. This acceptance has always been rightfully recognized as fundamentally necessary to the Mormon faith. Orson Pratt declared, "The nature of the message in the Book of Mormon is such that, if true, none can be saved who reject it, and, if false, none can be saved who receive it." Brigham Young told the Conference at Nauvoo in October, 1844, that "Every spirit that confesses that Joseph Smith is a prophet, that he lived and died a prophet, and that the Book of Mormon is true, is of God, and every spirit that does not is of Anti-Christ." There is no modification of this view in the Mormon church of to-day.