Part 11 (1/2)

Harris did not appear on the scene during the stay of the Mormons in Illinois, having joined the Shakers and lived with them a year or two.

When Strang claimed the leaders.h.i.+p of the church after Smith's death, Harris gave him his support, and was sent by him with others to England in 1846 to do missionary work. His arrival there was made the occasion of an attack on him by the Millennial Star, which, among other things, said:--

”We do not feel to warn the Saints against him, for his own unbridled tongue will soon show out specimens of folly enough to give any person a true index to the character of the man; but if the Saints wish to know what the Lord hath said of him, they may turn to the 178th page of the Book of Doctrine and Covenants, and the person there called a WICKED MAN is no other than Martin Harris, and he owned to it then, but probably might not now. It is not the first time the Lord chose a wicked man as a witness. Also on page 193, read the whole revelation given to him, and ask yourselves if the Lord ever talked in that way to a good man. Every one can see that he must have been a wicked man.”*

*Vol. VIII, p. 123.

Harris visited Palmyra in 1858. He then said that his property was all gone, that he had declined a restoration to the Mormon church, but that he continued to believe in Mormonism. He thought better of his declination, however, and sought a reunion with the church in Utah in 1870. His backslidings had carried him so far that the church authorities told him it would be necessary for him to be rebaptized.

This he consented to with some reluctance, after, as he said, ”he had seen his father seeking his aid. He saw his father at the foot of a ladder, striving to get up to him, and he went down to him, taking him by the hand, and helped him up.”* He settled in Cache County, Utah, where he died on July 10, 1875, in his ninety-third year. ”He bore his testimony to the truth and divinity of the Book of Mormon a short time before he departed,” wrote his son to an inquirer, ”and the last words he uttered, when he could not speak the sentence, were 'Book,' 'Book,'

'Book.'”

* For an account of Harris's Utah experience, see Millennial Star, Vol. XLVIII, pp.357-389.

The precarious character of Smith's original partners in the Bible business is further ill.u.s.trated by his statement that, in the summer of 1830, Cowdery sent him word that he had discovered an error in one of Smith's ”revelations,”* and that the Whitmer family agreed with him on the subject. Smith was as determined in opposing this questioning of his divine authority as he always was in stemming any opposition to his leaders.h.i.+p, and he made them all acknowledge their error. Again, when Smith returned to Fayette from Harmony, in August, 1830 (more than a year after the plates were shown to the witnesses), he found that ”Satan had been lying in wait,” and that Hiram Page, of the second list of witnesses, had been obtaining revelations through a ”peek-stone” of his own, and that, what was more serious, Cowdery and the Whitmer family believed in them. The result of this was an immediate ”revelation”

(Sec. 28) directing Cowdery to go and preach the Gospel to the Lamanites (Indians) on the western border, and to take along with him Hiram Page, and tell him that the things he had written by means of the ”peek-stone”

were not of the Lord.

* Millennial Star, Vol. XIV, p. 36.

Neither Smith's autobiography nor the ”Book of Doctrine and Covenants”

contains any explanation of the second ”testimony.” The list of persons who signed it, however, leaves little doubt that the prophet yielded to their ”teasing” as he did to that of the original three. The first four signers were members of the Whitmer family. Hiram Page was a root-doctor by calling, and a son-in-law of Peter Whitmer, Sr. The three Smiths were the prophet's father and two of his brothers.*

* Christian Whitmer died in Clay County, Missouri, November 27, 1835; Jacob died in Richmond County, April 21, 1866; Peter died in Clay County, September 22, 1836; Hiram Page died on a farm in Ray County, August 12, 1852.

The favorite Mormon reply to any question as to the value of these ”testimonies” is the challenge, ”Is there a person on the earth who can prove that these eleven witnesses did not see the plates?” Curiously, the prophet himself can be cited to prove this, in the words of the revelation granting a sight of the plates to the first three, which said, ”And to none else will I grant this power, to receive this same testimony among this generation.” A footnote to this declaration in the ”Doctrine and Covenants” offers, as an explanation of Testimony No.

2; the statement that others ”may receive a knowledge by other manifestations.” This is well meant but transparent.

Mother Smith in later years added herself to these witnesses. She said to the Rev. Henry Caswall, in Nauvoo, in 1842, ”I have myself seen and handled the golden plates.” Mr. Caswall adds:--

”While the old woman was thus delivering herself, I fixed my eyes steadily upon her. She faltered and seemed unwilling to meet my glances, but gradually recovered her self-possession. The melancholy thought entered my mind that this poor old creature was not simply a dupe of her son's knavery, but that she had taken an active part in the deception.”

Two matters have been cited by Mormon authorities to show that there was nothing so very unusual in the discovery of buried plates containing engraved letters. Announcement was made in 1843 of the discovery near Kinderhook, Illinois, of six plates similar to those described by Smith.

The story, as published in the Times and Seasons, with a certificate signed by nine local residents, set forth that a merchant of the place, named Robert Wiley, while digging in a mound, after finding ashes and human bones, came to ”a bundle that consisted of six plates of bra.s.s, of a bell shape, each having a hole near the small end, and a ring through them all”; and that, when cleared of rust, they were found to be ”completely covered with characters that none as yet have been able to read.” Hyde, accepting this story, printed a facsimile of one of these plates on the cover of his book, and seems to rest on Wiley's statement his belief that ”Smith did have plates of some kind.” Stenhouse,* who believed that Smith and his witnesses did not perpetrate in the new Bible an intentional fraud, but thought they had visions and ”revelations,” referring to the Kinderhook plates, says that they were ”actually and unquestionably discovered by one Mr. R. Wiley.” Smith himself, after no one else could read the writing on them, declared that he had translated them, and found them to be a history of a descendant of Ham.**

* T. B. H. Stenhouse, a Scotchman, was converted to the Mormon belief in 1846, performed diligent missionary work in Europe, and was for three years president of the Swiss and Italian missions. Joining the brethren in Utah with his wife, he was persuaded to take a second wife.

Not long afterward he joined in the protest against Young's dictatorial course which was known as the ”New Movement,” and was expelled from the church. His ”Rocky Mountain Saints” (1873) contains so much valuable information connected with the history of the church that it has been largely drawn on by E. W. Tullidge in his ”History of Salt Lake City and Its Founders,” which is accepted by the church.