It will be argued that the ancient and true prophets were falsely accused, and proceeded against, not because they were law-breakers and immoral1 persons, but because of the message they bore; while it is charged that Joseph Smith was a very vile2 person, lawless and immoral, and so odious3 at the last that the people rose en masse and crushed him! Thus has reasoned every persecutor4 in every age from Cain to the last under whose hands a martyr5 fell. Can it in reason be expected that human nature will fall so low that we shall find men who will be so recklessly wicked as to avow6 their intention to kill men for righteousness sake? Why even devils seek out some semblance7 of virtue8 in which to enshroud their evil deeds. There never yet was man so vile, if he retained his reason, but sought out some excuse to sanctify his crime. It was not because Jesus of Nazareth was pure and upright in his own heart; gracious in speech; dignified9 and gentle in action; merciful to the wayward; considerate to the unfortunate; loving and kind to the poor—God-like in spirit, in thought, in conduct—a reprover of the wicked, a reformer of evil ways—it was not for these qualities that he was hailed before the high priest, thence to the Sanhedrim, there condemned10 and thence dragged to Pilate's judgment12 seat to have the sentence confirmed; and thence whipped through the streets of Jerusalem to Golgotha and there crucified! Not for his virtues13 was this done. Could any one suppose that the Sanhedrim of Israel, the dignified senate of the Jews, could condemn11 anyone to death for righteousness? No, certainly not! It was because Jesus was to them a wicked imposter; who, being in the form of man, and so far as they could discern, very like the rest of his fellow-men—made himself a God[1]—was guilty of blasphemy14. It was written in their law that he that blasphemed should be put to death, and all the people should say Amen.[2] Jesus was found guilty of blasphemy by the Sanhedrim, and accordingly condemned to death. The sentence was confirmed by the Roman judge and executed. The procedure was strictly15 according to the forms of the law, and to the Jews of that generation Jesus of Nazareth was not condemned and executed for that he was a prophet, and the Son of God; but because he was a pestilential fellow, a mover of sedition16, a blaspheming imposter. And so it has been in all ages of the world. All the martyrs17 that ever fell were, to those who struck the blow, lawless, dangerous characters, of whom it were a blessing18 to rid the world; and so it promises to be to the last hour of recorded time.
In view of the fact that so much which is evil has been said of Joseph Smith I think it proper here to give some account of his character. Of necessity what is said must be brief.
It would be impossible as also unprofitable to reproduce all or any considerable part of what has been said of him by his enemies, since it would be only a repetition of slanders19 and untruths which have spent their force and accomplished21 nothing. It will be sufficient to say that on the unfriendly side it is claimed that—in the language of one who just now is recognized as one of earth's leading philosophers—Professor Huxley—"There is a complete consensus22 of testimony23 that the founder24 of Mormonism, one Joseph Smith, was a low-minded, ignorant scamp, and that he stole the scriptures25, which he propounded26; not being clever enough to forge even such contemptible27 stuff as they contain. Nevertheless, he must have been a man of some force of character, for a considerable number of disciples28 soon gathered about him."[3]
I have selected this passage from a mass of such matter at command, first, because of the prominence29 of the one who utters it; second, because in it is focused the spirit of coarseness and vulgarity characteristic of all that has been said by those who have rejected the claims of Joseph Smith as a witness and Prophet of God; and third, because it may be looked upon as the "Complete consensus of the testimony" of his enemies and presents all they have to say against him in a single sentence, slightly modified by one other sentence, recognizing the prophet's force of character.
I am happy also in having another utterance30, representative of another class of men who have viewed the character of the Prophet from the standpoint of the savant—the dispassionate philosopher looking at passing events without prejudice, and speculating upon what shall grow out of them—such was Josiah Quincy, author of the book "Figures of the Past." He visited Joseph Smith at Nauvoo a little before the tragedy at Carthage, and after the Prophet's death wrote:
"It is by no means improbable that some future text-book, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: Joseph Smith, the Mormon Prophet. And the reply, absurd as it doubtless seems to most men now, may be an obvious commonplace to their descendants. History deals in surprises and paradoxes31 quite as startling as this. The man who establishes a religion in this age of free debate, who was and is today accepted by hundreds of thousands as a direct emissary from the Most High—such a rare human being is not to be disposed of by pelting32 his memory with unsavory epithets33. * * * The most vital questions Americans are asking each other today have to do with this man and what he has left us. * * * Burning questions, they are, which must give a prominent place in the history of the country to that sturdy self-asserter whom I visited at Nauvoo. Joseph Smith, claiming to be an inspired teacher, faced adversity, such as few men have been called to meet, enjoyed a brief season of prosperity, such as few men have ever attained34, and, finally, forty-three days after I saw him, went cheerfully to a martyr's death. When he surrendered his person to Governor Ford35, in order to prevent the shedding of blood, the Prophet had a presentiment36 of what was before him. 'I am going like a lamb to the slaughter,' he is reported to have said, 'but I am as calm as a summer's morning. I have a conscience void of offense37 and shall die innocent.'"[4]
Of course testimony which sustains the virtue and uprightness of Joseph Smith is abundant, but I shall content myself by a very limited reference to it; depending not so much upon the testimony of men as upon the work he has accomplished for the vindication38 of his character. But I think it proper that the world should know in what esteem39 he was held by his friends and followers40.
First, I introduce the description and estimation of the character of the Prophet by Parley41 P. Pratt, who was intimately associated with him, who shared his toils42, labors43, persecutions and imprisonment44; and who spent his life in preaching the gospel taught him by the youthful Prophet. Elder Pratt says: "President Joseph Smith was in person tall and well built, strong and active; of a light complexion45, light hair, blue eyes, very little beard, and of an expression peculiar46 to himself, on which the eye naturally rested with interest, and was never weary of beholding47. His countenance48 was ever mild, affable, beaming with intelligence and benevolence49, mingled50 with a look of interest and an unconscious smile or cheerfulness, and entirely51 free from all restraint or affectation of gravity; and there was something connected with the serene52 and penetrating53 glance of his eye, as if he could penetrate54 the deepest abyss of the human heart, gaze into eternity55, penetrate the heavens and comprehend all worlds.
"He possessed56 a noble boldness and independence of character; his manner was easy and familiar; his rebuke57 terrible as the lion; his benevolence unbounded as the ocean; his intelligence universal, and his language abounding58 in original eloquence59 peculiar to himself—not polished—not studied—not smoothed and softened60 by education and refined by art, but flowing forth61 in its own native simplicity62, and profusely63 abounding in variety of subject and manner. He interested and edified64, while, at the same time, he amused and entertained his audience; and none listened to him that were ever weary with his discourse65. I have even known him to retain a congregation of willing and anxious listeners for many hours together, in the midst of cold or sunshine, rain or wind, while they were laughing at one moment and weeping the next. Even his most bitter enemies were generally overcome, if he could once get their ears. I have known him when chained and surrounded with armed murderers and assassins who were heaping upon him every possible insult and abuse, rise up in the majesty66 of a son of God and rebuke them, in the name of Jesus Christ, till they quailed67 before him, dropped their weapons, and, on their knees, begged his pardon and ceased their abuse.
"In short, in him the characters of a Daniel and a Cyrus were wonderfully blended. The gifts, wisdom and devotion of a Daniel were united with the boldness, courage, temperance, perseverance68 and generosity69 of a Cyrus. And had he been spared a martyr's fate till mature manhood and age, he was certainly endowed with powers and abilities to have revolutionized the world in many respects, and to have transmitted to posterity70 a name associated with more brilliant and glorious acts than has yet fallen to the lot of mortal. As it is his works will live to endless ages, and unnumbered millions yet unborn will mention his name with honor, as a noble instrument in the hands of God, who, during his short and youthful career, laid the foundation of that kingdom spoken of by Daniel, the prophet, which should break in pieces all other kingdoms and stand forever."[5]
Brigham Young, the successor of Joseph Smith in the Presidency71 of the Church, said of him:
"From the first day I knew Brother Joseph to the time of his death, a better man never lived upon the face of the earth. * * * Joseph Smith was not killed because he was deserving of it, nor because he was a wicked man; but because he was a virtuous72 man. I know that to be so, as well as I know that the sun now shines. * * * I know for myself that Joseph Smith was the subject of forty-eight lawsuits73, and the most of them I witnessed with my own eyes. But not one action could ever be made to bear against him. No law or constitutional right did he ever violate. He was innocent and virtuous; he kept the laws of his country and lived above them; out of forty-eight lawsuits, not one charge could be substantiated74 against him. He was pure, just and holy as to the keeping of the law."[6]
John Taylor, who succeeded Brigham Young as President of the Church, and who in Carthage jail may be said to have shared the martyrdom with the Prophet Joseph—for he was savagely75 wounded when the Prophet was slain—says of him: "I was acquainted with Joseph Smith for years. I have traveled with him; I have been with him in private and in public; I have associated with him in councils of all kinds; I have listened hundreds of times to his public teachings, and his advice to his friends and associates of a more private nature. I have been at his house and seen his deportment in his family. I have seen him arraigned76 before the courts of his country, and seen him honorably acquitted77, and delivered from the pernicious breath of slander20, and the machinations and falsehoods of wicked and corrupt78 men. I was with him living, and with him when he died; when he was murdered in Carthage jail by a ruthless mob with their faces painted, and headed by a Methodist minister named Williams—I was there, and was myself wounded in my body. I have seen him under all these various circumstances, and I testify before God, angels and men that he was a good, honorable, virtuous man—that his doctrines79 were good, scriptural and wholesome—that his precepts80 were such as became a man of God—that his private and public character was unimpeachable—and that he lived and died as a man of God."[7]
If of these testimonies81 it shall be said they are borne by men who were Joseph Smith's friends and followers—interested parties, bent82 on perpetuating83 the frauds he inaugurated, I would reply by asking: Whose testimony do Christians85 accept as representing the true character of Jesus Christ? Certainly not the testimony of the Sadducees and Pharisees; but the testimony of Matthew, of Mark, of Luke and John—"his friends and followers," the infidel exclaims—"interested parties, bent on perpetuating the frauds he inaugurated!" Will the Christian84 world because of that preposterous86 claim that Christ's friends and followers are not proper witnesses of his life and character, give up the evidence supplied in the testimonies of his friends to the uprightness and purity of his life, and the divinity of himself and his mission? Ah, no! They will ask rather, "Who so competent to bear testimony of his life and the divinity of his character as those who intimately knew him, who lived with him, who shared his joys and his sorrows; who were in sympathy with his life's mission and could enter into its spirit?" I only ask that the same reasoning be applied87 to the testimony given by the friends of Joseph Smith.
One thing connected with the character of Joseph Smith, and one that distinguishes him from false prophets and mere88 enthusiasts89 is the unaffectedness of his conduct. It was the prevailing90 idea of his day and even now that the calling of a prophet is inseparably connected with a life of austerity—with inordinate91 fastings and midnight prayers; with the vows92 of monastic life, with gloom and self-mortifications; with hair shirts, long robes, and sandals; with long hair, beard unkempt and bodies filthy—as if prophets had no time to keep clean—with solemn, awful brows and measured tread—lives wherein there is nothing natural—no sunshine, nor smiles nor rose-lipped laughter—as if communing with God was such awful business that it chills the heart and drives all happiness out of the life of man! Joseph Smith was nothing of all this. There was no affectation about him. He complied with the customs of his time and nation in respect to his apparel—scrupulously neat and clean therein; face smooth shaven, and hair cut according to the prevailing fashion. While temperate93 in his habits and content with the humble94 fare which adverse95 circumstances during the most of his life forced upon him, he was not averse96 to good food and pleasant surroundings—he was not the prophet of sackcloth and ashes. While dignified in deportment and having a due comprehension of the magnitude of his calling and the work committed to his hands, there was nothing strained or unnatural97 in his demeanor98—no striving after effect; and often he unbent, played ball, wrestled99, or romped100 with children—with whom he was a general favorite—with all the joyousness102 and freedom of a boy. And what may be regarded as one of the true tests of his greatness is, that while here and there his happiness and freedom shocked some over-pious persons who looked on from without, and expected austerity and gloom in one claiming to be a prophet, he never lost caste with his friends for his unconventional conduct. He was the Prophet of a joyous101 countenance; of unconventional but upright deportment; the apostle of cleanliness and becoming apparel. He believed that serving God should make men happier and that the good things of the earth were made for the comfort and to increase the happiness of the righteous.
To take such a stand as this in the face of the traditional ideal of a prophet, stamps him as an original character, and separates him by long distances from the mere enthusiasts and the false prophets whose extreme pretensions103 to sanctity, whose studied gloom, whose affectation of impassioned devotion and assumption of the garb104 and supposed severe demeanor of ancient prophets—all too plainly proclaim their hypocrisy105 and declare them players of parts they have assigned themselves.
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1
immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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odious
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| adj.可憎的，讨厌的 | |
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persecutor
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| n. 迫害者 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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avow
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| v.承认，公开宣称 | |
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semblance
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| n.外貌，外表 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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dignified
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| a.可敬的，高贵的 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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blasphemy
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| n.亵渎，渎神 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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sedition
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| n.煽动叛乱 | |
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martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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slanders
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| 诽谤，诋毁( slander的名词复数 ) | |
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slander
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| n./v.诽谤，污蔑 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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consensus
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| n.(意见等的)一致，一致同意，共识 | |
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testimony
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| n.证词；见证，证明 | |
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Founder
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| n.创始者，缔造者 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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propounded
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| v.提出（问题、计划等）供考虑[讨论]，提议( propound的过去式和过去分词 ) | |
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contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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prominence
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| n.突出；显著；杰出；重要 | |
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utterance
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| n.用言语表达，话语，言语 | |
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paradoxes
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| n.似非而是的隽语，看似矛盾而实际却可能正确的说法( paradox的名词复数 )；用于语言文学中的上述隽语；有矛盾特点的人[事物，情况] | |
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pelting
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| 微不足道的，无价值的，盛怒的 | |
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epithets
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| n.（表示性质、特征等的）词语( epithet的名词复数 ) | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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Ford
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| n.浅滩，水浅可涉处；v.涉水，涉过 | |
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presentiment
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| n.预感，预觉 | |
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offense
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| n.犯规，违法行为；冒犯，得罪 | |
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vindication
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| n.洗冤，证实 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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parley
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| n.谈判 | |
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42
toils
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| 网 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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44
imprisonment
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| n.关押，监禁，坐牢 | |
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45
complexion
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| n.肤色；情况，局面；气质，性格 | |
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46
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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47
beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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48
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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49
benevolence
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| n.慈悲，捐助 | |
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50
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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51
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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52
serene
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| adj. 安详的，宁静的，平静的 | |
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53
penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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54
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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55
eternity
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| n.不朽，来世；永恒，无穷 | |
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56
possessed
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| adj.疯狂的；拥有的，占有的 | |
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57
rebuke
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| v.指责，非难，斥责 [反]praise | |
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abounding
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| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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59
eloquence
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| n.雄辩；口才，修辞 | |
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60
softened
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| （使）变软( soften的过去式和过去分词 )； 缓解打击； 缓和； 安慰 | |
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forth
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| adv.向前；向外，往外 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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profusely
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| ad.abundantly | |
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64
edified
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| v.开导，启发( edify的过去式和过去分词 ) | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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quailed
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| 害怕，发抖，畏缩( quail的过去式和过去分词 ) | |
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perseverance
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| n.坚持不懈，不屈不挠 | |
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69
generosity
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| n.大度，慷慨，慷慨的行为 | |
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70
posterity
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| n.后裔，子孙，后代 | |
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presidency
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| n.总统(校长，总经理)的职位(任期) | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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lawsuits
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| n.诉讼( lawsuit的名词复数 ) | |
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74
substantiated
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| v.用事实支持（某主张、说法等），证明，证实( substantiate的过去式和过去分词 ) | |
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savagely
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| adv. 野蛮地，残酷地 | |
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arraigned
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| v.告发( arraign的过去式和过去分词 )；控告；传讯；指责 | |
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acquitted
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| 宣判…无罪( acquit的过去式和过去分词 )； 使（自己）作出某种表现 | |
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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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79
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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80
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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81
testimonies
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| （法庭上证人的）证词( testimony的名词复数 )； 证明，证据 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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perpetuating
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| perpetuate的现在进行式 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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85
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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86
preposterous
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| adj.荒谬的，可笑的 | |
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applied
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| adj.应用的；v.应用，适用 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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enthusiasts
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| n.热心人，热衷者( enthusiast的名词复数 ) | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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inordinate
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| adj.无节制的；过度的 | |
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vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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averse
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| adj.厌恶的；反对的，不乐意的 | |
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unnatural
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| adj.不自然的；反常的 | |
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demeanor
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| n.行为；风度 | |
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wrestled
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| v.（与某人）搏斗( wrestle的过去式和过去分词 )；扭成一团；扭打；（与…）摔跤 | |
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romped
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| v.嬉笑玩闹( romp的过去式和过去分词 )；（尤指在赛跑或竞选等中）轻易获胜 | |
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101
joyous
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| adj.充满快乐的；令人高兴的 | |
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102
joyousness
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| 快乐，使人喜悦 | |
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103
pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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104
garb
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| n.服装，装束 | |
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105
hypocrisy
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| n.伪善，虚伪 | |
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