II.
Originality in Names.
So also as to names; so far as they are original, I would have that fact considered as another, the second, evidence of the originality of the Book of Mormon; and so much of that treatise as deals with the originality of the names, (see chapter xxxvii) considered as brought over into this subdivision.
III.
In the Manner of its Coming Forth.
In the manner of its coming forth no less than in its structure and its names, the Book of Mormon is original. It must be remembered that at the time of the coming forth of the Book of Mormon such a thing as a new revelation from God was utterly unlooked for. Indeed it was the consensus of Christian opinion and teaching that the time of revelation had passed; that the days of miracles were over; that God in the Christian dispensation to mankind (the dispensation in which Messiah ministered in person) spoke the final word; that no more divine communication would be given. Speculating upon this very subject in connection with the desirability for knowledge respecting the ancient inhabitants of America, Ethan Smith, in his "View of the Hebrews; or the Tribes of Israel in America," says, most emphatically:
We are to expect no new revelation from heaven, and the days of miracles are thought to be past. We probably must look for just such evidence to exhibit to the world that people so long lost [as the ten Tribes of Israel], as is in fact exhibited by the natives of America.[[4]]
It is well to remember that this was said some years before the Book of Mormon was published, and I repeat that it represents the generally accepted Christian idea concerning revelation and miracles. Furthermore, it is notorious that the prime objection urged against the Book of Mormon was the fact that it claimed to be a new revelation from God; and the arguments found in the discourses and writings of the early Elders of the Church clearly prove that the chief contention over the Book of Mormon in those early days was on this point.[[5]] It follows, therefore, that Joseph Smith's account of the manner in which the Book of Mormon was brought forth and translated was a very original one; for it involved a revelation from God to make known its existence, and what men call a miracle to secure its translation. Here, then, was not only originality, but a bold contradiction of what was supposed to be the most completely settled doctrine of modern Christendom, viz. that the age of revelations and miracles had forever passed away. It is scarcely probable that imposters would move along such lines as these. The proclamation of a new revelation making known the existence of a new volume of scripture was the most remarkable innovation upon Christian opinion that the world had ever witnessed. Orthodoxy stood aghast at the presumption as they called it; and seemed for a time to forget all other points of controversy in order to concentrate their attack upon this innovation of their most cherished idea. They thought the very claim that the Book of Mormon involved a new revelation from God was sufficient to justify its rejection. Yet never was opposition so completely demolished in controversy as this sectarian argument against new and continual revelation. So completely was it overthrown that we to-day scarcely ever hear it mentioned. With this, however, I have nothing further to do. My only point at present is that there was a bold originality in Joseph Smith's account of the coming forth and translation of the Book of Mormon, which, in addition to contravening the accepted Christian opinion of the times on the subject of revelation and miracles, carried with it much weight in support of the claims made for this American volume of scripture; for surely imposters seeking to foist a book upon the world either for obtaining fame or money would never be found moving along lines so diametrically opposite to accepted opinions.