FOR THE LOVE OF GOLD, NOT GOD.
With the exception of establishing the motive, our case is now complete. The natural inference, of course, is that the greed for gain furnished the dynamics of the scheme, but we must not leave even this fact without direct evidence. Mormons point to the violent death of Smith as a martyrdom, and assume this sufficient answer to the charge of selfishness. A man who, as was the case with Smith, dies with a six-shooter in his own hand, firing it at his assailants,[156] is in a novel pose for a martyr, and yet we may admit that Smith would not from selfish ends have chosen a career of imposture had he in the beginning been able to foresee his ignominious end.
[Footnote 156: "Rise and Fall of Nauvoo," 443. Bancroft's "History of Utah," 170.]
Soon after Rigdon's visit to Smith and the reception of the revelation making Kirtland the gathering place of the "Saints," Smith's family, together with their followers, moved to Ohio. Revelations now came thick and fast, and of such a character as to demonstrate that the love of gold, and not God, was the inducing cause of their existence. I quote a few pertinent samples:
"Whoso receiveth you receiveth me, and the same will feed you and clothe you and give you money-and he who doeth not these things is not my disciple,"[157]
[Footnote 157: Doctrine and Covenants, 84, 89.]
"It is wisdom in me that my servant Martin Harris should be an example unto the church in laying his money before the bishop of the church. And also this is a law unto every man that cometh unto this land to receive an inheritance, and he shall do with this money according as the law directs."[158]
[Footnote 158: Doctrine and Covenants, 58:35, 36.]
"And let all the monies which can be spared, it mattereth not unto me whether it be little or much, be sent up unto the land of Zion unto those I have appointed to receive it."[159]
[Footnote 159: Doctrine and Covenants, 63:40.]
"And let all those who have not families, who receive monies, send it up unto the Bishop of Zion."[160]
[Footnote 160: Doctrine and Covenants, 84:104.]
"Behold, this is my will obtaining moneys even as I have directed."[161]
[Footnote 161: Doctrine and Covenants, 66:45. Supplement 14 Millennial Star, 80.]
"Impart a portion of thy property; yea, even part of thy lands, and all save the support of thy family."[162]
[Footnote 162: Doctrine and Covenants, 10:34.]
"Verily thus saith the Lord, I require all their surplus property to be put into the hands of the bishop of my church of Zion."[163]
[Footnote 163: Doctrine and Covenants, 119:1.]
"And in temporal labor thou [Smith, the athlete,] shalt not give strength, for this is not thy calling."[164]
[Footnote 164: Doctrine and Covenants, 24:9.]
"They shall support thee and I will bless them both spiritually and temporally."[165]
[Footnote 165: Doctrine and Covenants, 24:3.]
"If ye desire the mysteries of the kingdom, provide for Him [Smith] food and raiment and whatsoever he needeth to accomplish the work."[166]
[Footnote 166: Doctrine and Covenants, 43:13.]
"He who feeds you, or clothes you, or gives you money shall in no wise lose his reward."[167]
[Footnote 167: Doctrine and Covenants, 84:90.]
"He that sendeth up treasures unto the land of Zion shall receive an inheritance in this world."[168]
[Footnote 168: Doctrine and Covenants, 64:48.]
"I command that thou shall not covet thine own property."[169]
[Footnote 169: Doctrine and Covenants, 19:26.]
"Your money or your damnation" has about as much ethical sanction as the less pretentious demand of the highwayman who says, "Your money or your life." But we have not yet reached the end. The "Prophet's" father, who, prior to the discovery of the alleged divine mission of his son, eked out only a scanty living as a dispenser of cake and root beer,[170] now became the dispenser of patriarchal blessings at ten dollars per week and expenses,[171] and later at three dollars per bless.[172]
[Footnote 170: "Origin, Rise and Progress of Mormonism," 12.]
[Footnote 171: 15 Millennial Star, 308.]
[Footnote 172: "Mormon Portraits," 16.]
The Prophet's brothers and friends received a gift of real estate by revelation,[173] and another brother of the Prophet was retained in a holy office, though confessedly concealing his property to cheat his creditors.[174]
[Footnote 173: Doctrine and Covenants, Sec. 94.]
[Footnote 174: 15 Millennial Star, 520.]
These are a part and by no means all of the evidence tending to establish that a desire for money was the inspiring cause of every act of the Mormon Prophet, the very divinity that moulded his thoughts and revelations, and brought into being Mormon's books. Before becoming a Prophet, Joseph Smith's earning capacity as a peep-stone money digger was $14 per month.[175] Soon after becoming a Prophet he became president of a bank.[176] In 1842 the Prophet (together with his brother Hyrum and Sidney Rigdon) took advantage of the bankruptcy law to avoid creditors, whose claims amounted to one hundred thousand dollars.[177] A few years later the Prophet was killed, he being at the time the richest man in Nauvoo.
[Footnote 175: 16 Millennial Star, 151.]
[Footnote 176: "Gleanings by the Way," 334. Sometimes Smith was cashier and Rigdon President. "Prophet of Palmyra," 135.]
[Footnote 177: 19 Millennial Star, 343. 20 Millennial Star, 106-216-246. "Mormonism and Mormons," 338.]
Through the whole story of their lives, if we may believe their alleged revelations to come from on high, God manifests in the conspirators' behalf a greed for earthly prosperity which would disgrace any decent man who should attempt to gratify it at the expense of a like number of poverty-stricken, ignorant unfortunates.
It is perhaps a work of supererogation, yet I cannot readily resist calling attention to the human side of the conspirators, when they came to fall out, over the division of the spoils. Many, even Brigham Young included, suspected Joseph Smith of misappropriating church money.[178] Brigham, however, had his suspicions allayed, for the Lord actually put money into his trunk.[179] This would, of course, be very convincing evidence that a man might have much money without misappropriating anything, even months later fail with $150,000 of liabilities and practically though a bank established by revelation,[180] should a few no assets, and after only eight months of business.[181]
[Footnote 178: Deseret News, April 8, 1857, p. 36.]
[Footnote 179: 2 Journal of Discourses, 128. 7 Deseret News, 115.]
[Footnote 180: Statement of Warren Parrish, copied in "An Exposure of Mormonism," 10. Messenger and Advocate, January 1837, copied in "Prophet of Palmyra," 134. Deseret News, December 21, 1864, Vol. 14, p. 94, says "under the direction of the Prophet.">[
[Footnote 181: Statement of Warren Parrish, copied in "An Exposure of Mormonism," 11. [The above sentence lacks clearness, but it is verbatim from Mr. Schroeder's article, and I do not feel at liberty to suggest the meaning.—R.]
At one time Cowdery, a witness to the divinity of the Book of Mormon, invited suspicion that he was converting more than his share of the spoils, and the following revelation was the result:
"It is not wisdom in me that he [Cowdery] should be entrusted with the commandments, and the moneys which he shall carry unto the land of Zion, except one go with him who will be true and faithful."[182]
[Footnote 182: Doctrine and Covenants, 6:91.]
The most forceful incident of this sort, however, occurred as the result of jealousy between Rigdon and Smith, which manifests itself in scores of ways all through their lives. When Rigdon on his visit to the Prophet in New York desires to be proclaimed a translator of remaining plates given by the angel to Smith, and as having the same power as Joseph Smith, the former's ambitions are quietly squelched by a revelation from God to Rigdon, saying: "It is not expedient in me that ye should translate any more until ye shall go to Ohio,"[183] but the rest of the plates never were translated.[184]
[Footnote 183: Doctrine and Covenants, Sec. 37.]
[Footnote 184: 19 Journal of Discourses, 18-216-218. "Reminiscences of Joseph the Prophet," 14.]
When Cowdery and perhaps Rigdon importune their partner in fraud to be elevated to the prophetic office, Smith resists with a revelation in which God is made to say: "No one shall be appointed to receive commandments and revelations in this church, excepting my servant Joseph Smith, Jun."[185] Similar revelations seem to have been necessary more than once.[186]
[Footnote 185: Doctrine and Covenants, 28:2.]
[Footnote 186: Doctrine and Covenants 43:8.]
Finally the pressure became too hard to bear, and a revelation was procured in which God, in contradiction of his former declarations, one of which is above quoted, appoints Sidney Rigdon "to receive the oracles for the whole church."[187] And not neglecting the equal rights of the "Prophet's" brother, God declares: "I appoint unto him (Hyrum Smith) that he may be a prophet, and a seer, and a revelator unto my church, as well as my servant Joseph."[188] Both men were accordingly "ordained" each a "prophet, seer, and revelator."[189] Thus are even the Gods made to eat their own words at the behest of the conspirators, who quarrel in their division of the glory and the gold.
[Footnote 187: Doctrine and Covenants 124:126.]
[Footnote 188: Doctrine and Covenants 124:94. 18 Millennial Star, 360.]
[Footnote 189: 20 Millenial Star, 550 as to Rigdon, and p. 373 as to Hyrum Smith. It is now claimed that Smith had conferred upon all the Apostles "all the Power, Priesthood, and Authority ever conferred upon, himself." 1 Journal of Discourses, 206. 19 Journal of Discourses, 124. See also Melchizedek and Aaronic Herald, February, 1850. 5 Millennial Star, 104, 68 Semi-Annual Conference, 70.]
One more incident of this sort will suffice. In February, 1831, Smith received the first of several revelations directing the brethren to provide him a home. In part it reads as follows:
"It is mete that my servant Joseph Smith, Jun., should have a house built in which to live and translate. And again, it is mete that my servant Sidney Rigdon shall live as seemeth him good, inasmuch as he keepeth my commandments."[190]
[Footnote 190: Doctrine and Covenants, 41, 7 and 8.]
Of course, living "as seemeth him good" was to Sidney Rigdon hardly a fair equivalent for a house and lot. Had he not made Smith a "prophet, seer, and revelator," and could he not also unmake him? Why, then, should Sidney Rigdon submit to any unfair division of the spoils of the prophetic office? He didn't.
The above revelation was received while Rigdon was absent from Kirtland. Upon his return he went to the meeting house where an expectant throng awaited him in anticipation of one of his entrancing sermons, but Rigdon failed to go to the speaker's stand, and instead paced back and forth through the house. The "Prophet Joseph" being absent from Kirtland, Father Smith requested Rigdon to speak. In a tone of excitement Rigdon replied (and who will say it was not spoken as by one having authority?): "The keys of the Kingdom are rent from the church, and there shall be no prayer put up in this house this day." "Oh, no; I hope not," gasped Father Smith. "I tell you they are," rejoined "Elder Rigdon." The brethren stared and turned pale, and the sisters in anguish cried aloud for relief. "I tell you again," said Sidney, with much feeling, "the keys of the Kingdom are taken from you, and you never will have them again until you build me a new house."
Amid tumultuous excitement on the part of the sisters, "Brother Hyrum" left the meeting to bring "Joseph the Prophet," who was in a neighboring settlement. On their return next day the "brethren" and "sisters" were gathered in anticipation of important happenings. Joseph mounted the rostrum and informed the assembly that they were laboring under a great mistake; that the church had not transgressed. Speaking of the lost keys, he said: "I myself hold the keys of this last dispensation, and will forever hold them, both in time and in eternity; so set your hearts at rest upon that point; all is right."
I continue to quote from an account written by the "Prophet's" mother, relating just what they desire the world to believe happened immediately after:
"He (Joseph Smith) then went on and preached a comforting discourse, after which he appointed a council to sit the next day, by which Sidney Rigdon was tried for having lied in the name of the Lord. In this council Joseph told him he must suffer for what he had done; that he would be delivered over to the buffetings of Satan, who would handle him as one man handleth another; that the less priesthood he had the better it would be for him, and that it would be well for him to give up his license. This counsel Sidney complied with, yet he had to suffer for his folly, for, according to his own account, he was dragged out of bed by the devil three times in one night, by the heels." Mother Lucy Smith doubtingly adds: "Whether this be true or not, one thing is certain. His contrition of soul was as great as a man could well live through."[191] The last sentence shows beyond dispute that Mother Lucy had her doubts about this silly story she has just narrated, and, of course, we are entitled to similar doubts.
[Footnote 191: Mother Lucy's life of "Joseph Smith the Prophet," 195 and 196. As to Rigdon's declaration that the keys were gone, see also 14 Deseret News, 91, December 21, 1864. As to Rigdon's being dragged out of bed, see also History of the Mormons, 53.]
What really did happen is made very plain by subsequent occurrences. Smith and Rigdon got together, patched up their differences by an agreement that Rigdon should have a house if he would restore the "keys" to the last dispensation, and desist from executing his threats to smash the "Kingdom," and for the sake of its wholesome influence upon others he must play penitent and humble. As evidence of this conclusion we point to the story of this transaction as quoted above from Mother Lucy's life of the "Prophet," and the two following sections of a revelation announced by Smith under date of August, 1831:
"Behold, verily I say unto you, I the Lord am not pleased with my servant Sidney Rigdon. He exalted himself in his heart and received not my counsel, but grieved the Spirit." "Let my servants Joseph Smith, Jun., and Sidney Rigdon seek them a house as they are taught through prayer by the Spirit."[192]
[Footnote 192: Doctrine and Covenants, 63:55 and 65.]
It is needless to add they each received a house, and both stood for many years, and perhaps even to this day, side by side, and both built according to the same plans.[193]
[Footnote 193: "Gleanings by the Way," 332.]