Complexity in the Structure of the Book of Mormon in Harmony with the Theory of its Origin.
I hesitated some time before adopting the above as a heading for this division of the subject, because I was aware, and am still aware of the fact that it scarcely presents the thought I would have considered; and I know how easily, by a slight variation, it could be made subject to the smart retort that the complexity of the structure of the Book of Mormon is in harmony with the theory of its merely human origin since it is simplicity, not complexity, which is the sign manual of things divine. Still, for all that, I have concluded to make use of this faulty title, for want of a better, confident that when my whole thought under it is developed it will result in producing evidence for the truth of the claims of the book.
That the structure of the Book of Mormon is complex all who read it know. The first part of it is made up of the translation of unabridged records, the small plates of Nephi. The second part is made up of the translation of abridged books (Mormon's abridgment), Mormon, however, retaining for the several parts of his abridgment the title of the respective books he abridged.
I have already pointed out the fact[[10]] that Mormon's condensed narrative from the original Nephite records makes up the body of his work; with occasional direct quotations from the original records, and the whole more or less confused by his running comments, unseparated from the body of his work save by the sense of the text. All this is complex enough surely, but the end is not yet; for within the old Nephite records Mormon had at hand while doing the work of abridgment, there were still other books. That is, books within books; as, for instance, the Book of Zeniff within the Book of Mosiah, which see. [[11]] Also the account of the church founded by the first Alma, likewise within the book of Mosiah. Also the account of the missionary expedition to the Lamanites by the young Nephite princes, sons of King Mosiah II., within the book of Alma, which see.[[12]] Mormon, coming to these books within books, followed that order also in his abridgment; so that as in the original Nephite records, we have books within books, so within Mormon's abridgment we have abridged records within abridged records. Then, as if to cap the climax of complexity in structure, Mormon writes a book of his own to which he gives his own name. That is, calls it the Book of Mormon; the last two chapters of which, however, are written by Moroni. Then follows what may be called the third part of the Book of Mormon—Moroni's abridgment of the twenty-four plates of Ether, which gives us so much of the history as we have of the Jaredites. By this arrangement the history of the first people to occupy the western hemisphere, (after the flood), comes last in the Book of Mormon; and Moroni's abridgment of the Jaredite record has much of the complexity of his father's abridgment of the Nephite records.
Now, with all this before the mind of the reader—whether he regards Joseph Smith, Solomon Spaulding, or Sidney Rigdon as the author of the Book of Mormon—I submit to him the question: Would either ingenuity or stupidity in a modern author suggest such complexity in the structure of a book as this? Can a parallel case be pointed to in the modern making of books?
If the Book of Mormon were modern in structure and its author or authors had the conception that this western world was peopled by a colony coming from the Euphrates valley, in very ancient times, and subsequently by two other colonies from Judea, one leaving 600 B. C. and the other shortly afterwards, in giving the history of those people, would not the modern author have begun with the most ancient colony and treated the history of the respective peoples in the order of their occupancy of the western continents? Then, again: If the Book of Mormon is mere fiction, the idle coinage of an inventive, modern author, why three migrations?
If the object of the modern author was merely to convey an idea how a civilized race in ancient times occupied the western world, why would not the first migration—the Jaredite—have answered all his purposes? Or why not take the second migration—the Nephite—for the accomplishment of such a purpose? Why complicate it by bringing in the migration of Mulek's colony, when the simple treatment of developing the Nephite colony into national proportions would have been sufficient for the purpose of a work of fiction? One other question I would submit relative to the Jaredite record and the strange place it occupies in the Book of Mormon. The plates of Ether were found by an expedition sent out from Zeniff's colony about 123 B. C., and were translated shortly afterwards by Mosiah II., who was a seer; that is, he was able to use Urim and Thummim in the translation of strange languages. Now, why did not Mormon include an abridgment of Mosiah's translation of the plates of Ether in his abridgment of Nephite records, allowing it to stand in his collection of plates as his abridgment of the Book of Zeniff stands within his abridgment of the Book of Mosiah, instead of passing the matter by and leaving it for his son Moroni to make a translation direct from the Book of Ether, thus throwing the history of the first inhabitants of the western world, after the flood, to the very last part of the record? Candidly, does the complex structure of the Book of Mormon appeal to one as at all modern in its arrangement? Are modern books so constructed? And yet, notwithstanding all the complexity in the structure of the book, each part is so in harmony with every other part, and with the whole, that really, after all, it is a very simple book, and one readily understood. It is clear that the very peculiar circumstances under which the Book of Mormon was compiled by the original Nephite writers, and that neither the ingenuity nor the stupidity of Joseph Smith, nor of any other modern writer, is responsible for this peculiar structure of the book. And, moreover, since the book in its details retains harmonious consistency with the plan of its structure, must not such a fact be conceded to be an incidental evidence in favor of its claims?
Footnotes
[1]. Ether vi: 27. Ibid. ix: 15-22. Ibid. x: 10 et. seq.
[2]. Ether ix: 14, 15, 21, 22. Ibid. x: 13.