FOOTNOTES:

FOOTNOTES:[3]See Book of Mormon, page 548.[4]See Book of Mormon, page 548.

[3]See Book of Mormon, page 548.

[4]See Book of Mormon, page 548.

Denial of Mrs. Davison's statement in reference to the origin of the Mormon's Bible—The truth of her statement corroborated by a letter from the Rev. John Storrs—By another from the Rev. D. R. Austin.

Up to the period, in which the preceding sketch was published in the columns of the Episcopal Recorder, no attempt was made, as far as our information extends, to contradict the statement of Mrs. Davison, or in any way to invalidate her testimony. Shortly after the appearance of the sketch above referred to, a small pamphlet was issued by one of the Mormon ministers, who, we understand, bears the relation of Pastor to one of the societies of that people, established in Philadelphia, who call themselves "The church of the latter day saints."

Although we do not think, that the truth, or falsehood of Mormonism, in any degree turns upon the correctness, or incorrectness of the foregoing statement of Mrs. Davison, for deceit and imposture are enstamped upon every feature of this monster, evoked by a money digger and a juggler from the shades of darkness—still if her statement be correct and is to be relied upon, the facts brought out by Mrs. Davison would seem to be one of those singular developments of divine Providence, by which impostorsare confounded, and their devices brought to nought; and therefore it may be well to look for a moment at the arguments that are offered to disprove, what the writer of the pamphlet just referred to denominates "The Spaulding Story." The pamphlet itself abounds with low and scurrilous remark—just such as we should think would be likely to emanate from a Mormon leader. The principal points upon which the writer rests his argument, are,

First.The worthless character of Dr. P. Hurlbut—who was deputed by a meeting called at New Salem to visit Mrs. Davison and obtain from her the manuscript written by her husband, Rev. Mr. Spaulding.

Secondly.That Mrs. Davison neither wrote nor signed the letter published in the Boston Recorder, but that it was the production of the Rev. Mr. Storrs.

Thirdly.That Sidney Rigdon did not join the Mormons nor have any connection with them, till after the Book of Mormon was published: and did not reside at Pittsburgh at the time he was supposed to have done so by Mrs. Davison.

1. In reference to the first point: this writer depicts the character of Dr. Hurlbut, as made up of dissoluteness, depravity, and crime. He was for a considerable period a zealous Mormon, was ordained an elder, became a distinguished preacher among them, and continued so, until they could endure his vices no longer and cast him out—then he turned against them, and endeavoured to expose their deception and imposture. Whether this be a slander or true testimony, we have no means of ascertaining. But we do not see, that in either case it makes any thing for Mormonism, or in the least affects the truth of Mrs. Davison's statement. We can readily believe that a system of imposture like that of Mormonism, would have charms for just such a man as Hurlbut is described.

2. The assertion that Mrs. Davison did not write nor subscribe the letter published in the Boston Recorder, furnishes a fair specimen of the Jesuitical tricks resorted to, to keep up this imposture. A letter is inserted in the pamphlet above referred to, written by Mr. John Haven, in which a conversation is related, said to have taken place between Mrs. Davison and the brother of the writer, and which is calculated and evidently designed to carry the impression that Mrs. Davison utterly disavowed the authorship of the letter, published in her name in relation to the Spaulding manuscript. To satisfy myself on the truth of this point, I addressed a letter to the Rev. Mr. Storrs, an extract from which I will subjoin:

"Hollistown, June 28th, 1841."The results of my inquiries from Dr. Ely and from Mr. Austin confirm me in the opinion the Spaulding manuscript was the foundation of the foolish affair called the Mormon Bible. This is my opinion though we may not be able to prove it directly. I have never supposed, I have never said that they were one and the same thing. Only that it was thefoundationof the Mormon Bible: supposing that its story, its incidents, and names, gave the Mormon leaders the idea of their own book, and supposing that from it they manufactured the book about which so much has been said.Sothen in using the word 'identical' in relation to the manuscript and Smith's book, it must be understood in a modified sense."We may never be able to prove by direct testimony that such was the foundation of the Mormon Bible. Butwe have circumstantial evidence enough. The communication made to the world by Mrs. Davison, it seems to me settles the question."And then this testimony is not at all invalidated by the letter written from this town by Mr. John Haven, and published in the pamphlet you sent me, entitled "the Origin of the Spaulding Story concerning the manuscript found." And here observe the sophistry of this communication. The questions and answers from the letter are as follows: 'Did you, Mrs. Davison, write a letter to John Storrs, giving an account of the origin of the Book of Mormon?Ans.I did not.Ques.Did you sign your name to it?Ans.I did not; neither did I see the letter till I saw it in the Boston Recorder: the letter was never brought to me to sign.Ques.What agency had you in having this letter sent to Mr. Storrs?Ans.D. R. Austin came to my house and asked me some questions, took some minutes on paper, and from these wrote the letter.Ques.Is what is written in the letter true?Ans.In the main it is.' The quibbling here is palpable. It is very true Mrs. Davison did not write a letter to me, and what is more, of course she did not sign it. But this she did do, and just what I wrote you in my former letter I supposed she did: she did sign her name to the original copy as prepared from her statement by Mr. Austin. This original copy is now in the hands of Mr. Austin. This he told me last week. But again, mark another and important thing in this catechism. It is the distinct avowal after all, and published by the Mormons themselves that what she had said was true. "Is what is written in the letter true?Ans."In the main it is." It is just as you or any other honest man under similar circumstances would affirm such a productionto be the truth. In fact she does not as I understand from the questions and answers disavow a single statement made in the communication to which her name was affixed. But she affirms it all as a verity. I must confess my wonder that the Mormons should ever have published the above quotations. It must be that they thought their quibble about Mrs. D. not signing the identical piece of paper sent to me, would cover up the great and important fact that, she affirmed that all that was sent to me was the truth. So then the circumstantial evidence contained in the communication published in the Recorder some few years ago that the Spaulding manuscript was the origin of the golden Bible remains sound."But another thing: I expect we shall never be able to lay our hands on the identical manuscript, and thus prove by comparison in the sight of all that one was the foundation or origin of the other. But be this as it may, the very fact that it is lost, is evidence in my mind that the manuscript was the foundation of the Mormon book. Dr. Hurlbut took the manuscript. It is reported in Missouri, that he sold it for four hundred dollars; that the manuscript is not to be found. I must confess that my suspicions are, that a deep laid plot has been consummated to obtain possession of the manuscript, and thus preclude all possibility of its ever being compared by competent men with the Book of Mormon. At least my suspicions will not be removed until the manuscript—and thewholemanuscript—is returned to the hands of its owner. I am suspicious that a deep and long game has been played by the Mormons to obtain and destroy the manuscript. Some one has got that manuscript and has got it secreted from the public eye. And if that manuscript cannot be found, in my mindwill be proved that the Mormons have conveyed it away. The burden of proof is on the Mormons. To them it belongs to produce the manuscript. If they have got the manuscript and will not produce it, it is plain they fear its publication to the world will destroy their pretended revelation."Your brother in the Lord,John Storrs."

"Hollistown, June 28th, 1841.

"The results of my inquiries from Dr. Ely and from Mr. Austin confirm me in the opinion the Spaulding manuscript was the foundation of the foolish affair called the Mormon Bible. This is my opinion though we may not be able to prove it directly. I have never supposed, I have never said that they were one and the same thing. Only that it was thefoundationof the Mormon Bible: supposing that its story, its incidents, and names, gave the Mormon leaders the idea of their own book, and supposing that from it they manufactured the book about which so much has been said.Sothen in using the word 'identical' in relation to the manuscript and Smith's book, it must be understood in a modified sense.

"We may never be able to prove by direct testimony that such was the foundation of the Mormon Bible. Butwe have circumstantial evidence enough. The communication made to the world by Mrs. Davison, it seems to me settles the question.

"And then this testimony is not at all invalidated by the letter written from this town by Mr. John Haven, and published in the pamphlet you sent me, entitled "the Origin of the Spaulding Story concerning the manuscript found." And here observe the sophistry of this communication. The questions and answers from the letter are as follows: 'Did you, Mrs. Davison, write a letter to John Storrs, giving an account of the origin of the Book of Mormon?Ans.I did not.Ques.Did you sign your name to it?Ans.I did not; neither did I see the letter till I saw it in the Boston Recorder: the letter was never brought to me to sign.Ques.What agency had you in having this letter sent to Mr. Storrs?Ans.D. R. Austin came to my house and asked me some questions, took some minutes on paper, and from these wrote the letter.Ques.Is what is written in the letter true?Ans.In the main it is.' The quibbling here is palpable. It is very true Mrs. Davison did not write a letter to me, and what is more, of course she did not sign it. But this she did do, and just what I wrote you in my former letter I supposed she did: she did sign her name to the original copy as prepared from her statement by Mr. Austin. This original copy is now in the hands of Mr. Austin. This he told me last week. But again, mark another and important thing in this catechism. It is the distinct avowal after all, and published by the Mormons themselves that what she had said was true. "Is what is written in the letter true?Ans."In the main it is." It is just as you or any other honest man under similar circumstances would affirm such a productionto be the truth. In fact she does not as I understand from the questions and answers disavow a single statement made in the communication to which her name was affixed. But she affirms it all as a verity. I must confess my wonder that the Mormons should ever have published the above quotations. It must be that they thought their quibble about Mrs. D. not signing the identical piece of paper sent to me, would cover up the great and important fact that, she affirmed that all that was sent to me was the truth. So then the circumstantial evidence contained in the communication published in the Recorder some few years ago that the Spaulding manuscript was the origin of the golden Bible remains sound.

"But another thing: I expect we shall never be able to lay our hands on the identical manuscript, and thus prove by comparison in the sight of all that one was the foundation or origin of the other. But be this as it may, the very fact that it is lost, is evidence in my mind that the manuscript was the foundation of the Mormon book. Dr. Hurlbut took the manuscript. It is reported in Missouri, that he sold it for four hundred dollars; that the manuscript is not to be found. I must confess that my suspicions are, that a deep laid plot has been consummated to obtain possession of the manuscript, and thus preclude all possibility of its ever being compared by competent men with the Book of Mormon. At least my suspicions will not be removed until the manuscript—and thewholemanuscript—is returned to the hands of its owner. I am suspicious that a deep and long game has been played by the Mormons to obtain and destroy the manuscript. Some one has got that manuscript and has got it secreted from the public eye. And if that manuscript cannot be found, in my mindwill be proved that the Mormons have conveyed it away. The burden of proof is on the Mormons. To them it belongs to produce the manuscript. If they have got the manuscript and will not produce it, it is plain they fear its publication to the world will destroy their pretended revelation.

"Your brother in the Lord,John Storrs."

I also wrote to the Rev. Mr. Austin for information, who returned me an answer from which I make the following extracts.

"Sturbridge, Mass., June 28th, 1841."The circumstances which called forth the letter published in the Boston Recorder in April 1839, were stated by Mr. Storrs in the introduction to that article. At his request I obtained from Mrs. Davison a statement of the facts contained in that letter, and wrote them out precisely as she related them to me. She then signed the paper with her own hand which I have now in my possession. Every fact as stated in that letter was related to me by her in the order they are set down. (There is one word mis-printed in the published letter—instead of "woman preacher," on the second column, it should beMormon preacher.)"That the pamphlet published to refute the letter should contain false statements is not surprising. A scheme got up in falsehood must be sustained by lies. But the truth of the statements contained in that letter of Mrs. D. will remain unshaken, notwithstanding all the Mormons can do. It gives a very clear, consistent andrational account of the origin of that abominable piece of deception and fraud."Mrs. Davison is now living about twelve miles from this place; is an aged woman and very infirm. Dr. Hurlbut was an entire stranger to her, and obtained her confidence by means of the letters of introduction which he brought from gentlemen in New-Salem. He promised to return the manuscript in a short time. Mrs. D. would only consent to lend it to him. He stated some time after he had received the manuscript that he had made $400 out of it. Mrs. D. has not the least doubt now but that he obtained it in order to sell it to the Mormons. If Dr. H. can be found, I have no doubt but that the manuscript may be traced into the hands of the Mormons—which would be about as satisfactory as to find it. If they purchased it of him, (of which there is no doubt) and refuse to present it, the reason is obvious. I can give no information with respect to the present residence of Dr. H. I suppose light on this point may be obtained at New Salem."It is really wonderful how this most palpable delusion has spread. The foundation of it is the most weak and absurd of any delusion ever palmed upon the world. It is remarkable how these manias all tend to one point. Perfectionism, Unionism, and Mormonism, as they have been developed in this region, have all aimed directly at licentiousness. They feed and fatten upon one base passion. Mormonism will doubtless have its day and then die. Something quite as absurd will spring up in its place. There is an appetite in the community which craves such food. If it can be garnished with the name of religion, it will go into more extensive use."This is one of the deepest plots of the devil. He has placed his golden hook under the name of a "golden book" in the nose of these miserable fanatics, and is leading them in the direct way to destruction."Yours in the bonds of christian fellowship,"D. R. Austin."

"Sturbridge, Mass., June 28th, 1841.

"The circumstances which called forth the letter published in the Boston Recorder in April 1839, were stated by Mr. Storrs in the introduction to that article. At his request I obtained from Mrs. Davison a statement of the facts contained in that letter, and wrote them out precisely as she related them to me. She then signed the paper with her own hand which I have now in my possession. Every fact as stated in that letter was related to me by her in the order they are set down. (There is one word mis-printed in the published letter—instead of "woman preacher," on the second column, it should beMormon preacher.)

"That the pamphlet published to refute the letter should contain false statements is not surprising. A scheme got up in falsehood must be sustained by lies. But the truth of the statements contained in that letter of Mrs. D. will remain unshaken, notwithstanding all the Mormons can do. It gives a very clear, consistent andrational account of the origin of that abominable piece of deception and fraud.

"Mrs. Davison is now living about twelve miles from this place; is an aged woman and very infirm. Dr. Hurlbut was an entire stranger to her, and obtained her confidence by means of the letters of introduction which he brought from gentlemen in New-Salem. He promised to return the manuscript in a short time. Mrs. D. would only consent to lend it to him. He stated some time after he had received the manuscript that he had made $400 out of it. Mrs. D. has not the least doubt now but that he obtained it in order to sell it to the Mormons. If Dr. H. can be found, I have no doubt but that the manuscript may be traced into the hands of the Mormons—which would be about as satisfactory as to find it. If they purchased it of him, (of which there is no doubt) and refuse to present it, the reason is obvious. I can give no information with respect to the present residence of Dr. H. I suppose light on this point may be obtained at New Salem.

"It is really wonderful how this most palpable delusion has spread. The foundation of it is the most weak and absurd of any delusion ever palmed upon the world. It is remarkable how these manias all tend to one point. Perfectionism, Unionism, and Mormonism, as they have been developed in this region, have all aimed directly at licentiousness. They feed and fatten upon one base passion. Mormonism will doubtless have its day and then die. Something quite as absurd will spring up in its place. There is an appetite in the community which craves such food. If it can be garnished with the name of religion, it will go into more extensive use.

"This is one of the deepest plots of the devil. He has placed his golden hook under the name of a "golden book" in the nose of these miserable fanatics, and is leading them in the direct way to destruction.

"Yours in the bonds of christian fellowship,

"D. R. Austin."

3. In relation to the assertion, that Sidney Rigdon did not embrace Mormonism till after the publication of the Book of Mormon; and that he did not reside in Pittsburgh at the time stated by Mrs. Davison, we have some remarks to offer in a subsequent chapter.

If Rigdon did not reside there at the time, still in accordance with Mrs. D's suggestion, a copy might have been made of Mr. Spaulding's manuscript, which subsequently came into his hands. This copy, even if Rigdon had no hand in preparing the Book of Mormon, and was wholly ignorant of the existence of Mr. Spaulding's manuscript, might have reached Smith in some other way. It is enough to know that the one was the foundation of the other, no matter who the agents in the imposture are. Even if it could be proved that Rigdon had no knowledge of the manuscript, and no hand whatever in preparing the Book of Mormon, this would in no respect invalidate Mrs. Davison's testimony, or show that Mr. Spaulding's historical romance was not the foundation of that book. Mrs. Davison merely conjectures that Rigdon must have been the agent—and that from circumstantial evidence—but sheknowsthat the outline of her husband's historical romance is actually the basis—the manifest substratum of the Mormon Bible.

This point is made very clear by her testimony, that,in some way or other, Smith and his coadjutors obtained a copy of Mr. Spaulding's manuscript, which evidently forms the basis of this pretended bible, and fastens upon it the undoubted mark of imposture.

But were not this the case—had Smith and those associated with him no such basis, on which to build the scheme developed in the Book of Mormon, this would in no way strengthen the claims which this volume sets up for a divine origin. The book itself is full of internal evidence of imposture and fraud.

If the reader can have patience to follow us we will endeavour in the two subsequent chapters to furnish him with an outline of the principal topics contained in the Book of Mormon.

According to the intimation given in the last chapter, we proceed to furnish our readers with a brief outline of the contents of that mysterious volume whose origin and history we have already given, and which, as we have seen, has exerted no small influence in imparting a degree of plausibility to the claims set up by this sect, and in gaining for them among the superstitious and the credulous, hosts of converts. I have before me a copy of theBook of Mormon, which I have read through in order to furnish the following analysis. Since reading this volume of nearly six hundred pages, I am more than ever convinced that there were several hands employed in its preparation. There are certainly striking marks of genius and literary skill displayed in the management of the main story—while in some of the details and hortatory parts there are no less unequivocal marks of bungling and botch work.

As I have already stated, this volume consists of fifteen separate books, which profess to have been written at different periods, and by different authors, whose names they respectively bear: all these authors, however, belonged to the same people, and were successively raised up by Jehovah,and by him inspired to carry on the progress of the narrative, and deposit the record when made upon metallic plates in the same ark of testimony which contained the plates handed down by their predecessors. The first book in the volume is called the Book of Nephi: it contains seven distinct chapters, and opens with an account of Lehi, the father of Nephi. Nephi, the writer of this first book, appears to be the grand hero of this epic. His father, Lehi, resided in Jerusalem—was a devout man, and one that feared God. His mother's name was Sariah—and the names of his three brothers were Laman, Lemuel, and Sam. The narrative commences with the first year of the reign of Zedekiah, king of Judah. During this year the prophets of the most high God came and uttered such fearful predictions in relation to the destruction of Jerusalem, that Lehi became greatly alarmed for the city and for his people. He was so impressed with the messages which the Hebrew seers proclaimed, that he was led to go and pray with great fervency before the Lord. While in this solemn act of prayer, there came down a pillar of fire and rested upon a rock before him, blazing forth in awful majesty, and speaking to him out of the flames. Awed and terrified by this divine manifestation, he went home and cast himself upon his bed overwhelmed with anxious thoughts and fearful forebodings. While he lay there thus meditating upon what he had seen, he was suddenly carried away in a vision, and saw the heavens opened, and God sitting upon his throne, "surrounded by numberless concourses of angels." "And it came to pass," I here use the language of Nephi, (page 6,) "that he saw one descending out of the midst of heaven. Andhe beheld that his lustre was above that of the sun at noon day; and he saw twelve others following him, and their brightness did exceed that of the stars in the firmament; and they came down and went forth upon the face of the earth; and the first came and stood before my father, and gave unto him a book, and bade him that he should read. And it came to pass as he read, he was filled with the Spirit of the Lord, and he read, saying, Wo, wo unto Jerusalem! for I have seen thine abominations; yea and many things did my father read concerning Jerusalem—that it should be destroyed, and the inhabitants thereof, many should perish by the sword, and many should be carried away captive into Babylon." Lehi, after this vision, became himself a prophet, and predicted the overthrow of the Holy City; on account of which he was persecuted by the Jews. While they were plotting to destroy him, he had another vision, by which he was instructed to take his family and depart into the wilderness. He immediately obeyed, leaving his house and land and gold and silver and precious things behind. In his journeyings he came near the shore of the Red Sea, and at length pitched his tent in a valley beside a river of water. His two eldest sons were quite unbelieving, and thought it absurd that their father should leave all his comforts behind, and come to dwell in a tent in the wilderness. But Nephi who was the third son, was piously disposed, and being led to seek the face of the Lord in prayer, had a revelation from God—that he should be led to aland of promise, and become a teacher and ruler over his brethren.

After this, Lehi also had another vision, in which he was commanded to send Nephi and his brethren back toJerusalem to obtain "the record of the Jews, and also a genealogy of his forefathers, engraven upon plates of brass." This was a mission attended with great danger, and replete with sundry adventures of a marvellous character. After the three brethren had reached Jerusalem, they cast lots to decide which should go to Laban, who seems to have been the keeper of these sacred deposites, and ask for the records. The lot fell upon Laman. He was received very roughly by Laban, and had to flee from his presence for his life, without attaining the object of his wishes. The two elder brothers now determined to abandon the object of their mission and go back to their father; but Nephi, full of faith, wished still to persevere, and therefore proposed that they should go to their former residence and collect together the gold and silver and precious things belonging to their father, and endeavour to make an impression upon Laban's mind by the offer of all these, if he would give them "the plates of brass." Laban was pleased with the exhibition of their treasures, and determined to slay them, in order to possess their wealth. They fled, however, into the wilderness, and hid themselves in the cavity of a rock. The two elder brothers now became utterly indignant with Nephi, and smote him with a rod, because he had led them into such an adventure. An angel of God, however, appeared, and rebuked them—enjoining it upon them to go up to Jerusalem again, and not to give over the enterprise upon which they had embarked—assuring them that the Lord would deliver Laban into their hands. Notwithstanding this divine reproof, the two elder brothers felt rather sorely towards Nephi, and went up again towards Jerusalem quite reluctantly. When they reached the walls of the city, they positivelyrefused to go any farther. Nephi, however, offered to go again to the house of Laban. He proposed that they should hide without the walls, and wait till his return. It was night; and Nephi stole carefully into the city, directing his steps towards the house of Laban. As he drew near his residence, however, he found a man stretched out on the ground, drunk with wine. Upon examination, he found it was Laban himself. He was armed with a sword, the hilt of which was "of pure gold, and the workmanship exceeding fine." Nephi drew the sword from its scabbard, and as he held it up, he felt constrained by the Spirit to kill Laban. He had to struggle some time with the natural tenderness of his feelings, but his desire to obey God prevailed, and he therefore "took Laban by the hair of the head, and smote off his head with his own sword." He then stript off the garments of Laban, and put them on himself, and girded himself with his armour, and "went forth towards the treasury of Laban," and as he went, "he saw the servant of Laban that had the keys of the treasury." This servant mistook Nephi, who tried to imitate the voice of Laban, for his own master, and readily took out "the engravings which were upon the plates of brass" and carried them without the walls. When the servant discovered the mistake, he was very much frightened—but at length was prevailed upon to accompany these adventurers into the wilderness: therefore having obtained the object of their wishes, they returned to the tent of their father.

Lehi now examined, at his leisure, the records engraven upon the plates of brass, and found that they contained the five books of Moses, "and also a record of the Jews from the beginning even down to the commencement of thereign of Zedekiah, and also many prophecies spoken by the mouth of Jeremiah." He also found a genealogy of his fathers, from which he learned that he was a descendant of Joseph.

Here I cannot but remark that it is astonishing that he had not found out before this to what tribe he belonged; and it is not a little remarkable that as the sons of Joseph, Ephraim, and Manassah, were appointed to represent two tribes, in the place of Joseph and Levi, he had not told us from which of these descendants he sprang. We were all along at a loss to know what sort of officer Laban was, but here we are told at this stage of the narrative: "Thus my father Lehi did discover the genealogy of his fathers. And Laban also was a descendant of Joseph, wherefore he and his fathers kept the records." This seems to us quite anon sequitur.

But to proceed. Upon obtaining these plates of brass, Lehi began to be "filled with the spirit, and to prophecy concerning his seed; that these plates of brass should go forth unto all nations,kindreds, tongues, and people, which were of hisseed. Wherefore, he said that these plates of brass should never perish; neither should they be dimmed any more by time."

Soon after this Nephi had a very wonderful vision, which he told to his two sons, by way of warning the two elder, Laman and Lemuel, of whom he had great fears—as they were disposed to be unbelieving and rebellious. This vision presented an allegorical representation. Lehi declared that he saw a man dressed in a white robe, who came and stood before him, and then bade him follow him. He did so. The white robed guide led him through a long, dark, and dreary waste. After travelling on formany hours in darkness he began to pray unto the Lord; and the Lord then led him into a large, spacious field, in the midst of which he saw "a tree whose fruit was desirable to make one happy." He partook of this fruit, which was intensely white, "exceeding all the whiteness he had ever seen." As soon as he had partaken of the fruit, "his soul was filled with exceeding great joy." This led him to wish that his family should come and partake of the same. While looking around to see if he could discover his family, he beheld a river of water, which ran along near the tree of whose fruit he had been partaking. At a short distance he beheld the head of this stream, and near it his wife and two younger sons, and they stood as if they knew not whither they should go: and he called out unto them with a loud voice to approach the tree and partake the fruit thereof, and they came. And then his anxieties were awake for his two elder sons, whom at length he discovered in the distance, near the head of the stream, but he could not induce them to come to him or approach the tree. And then he beheld a rod of iron extending along the bank of the river, leading to the tree by which he stood: and also "a straight and narrow path, which came along by the rod of iron to the tree. And it also led by the head of the fountain, unto a large and spacious field, as if it had been a world, and he saw numberless concourses of people: many of whom were pressing forwards, that they might obtain the path which led unto the tree by which he stood." As soon as those who were advancing entered this narrow path they encountered "an exceeding great mist of darkness," so that many lost their way, while others caught hold of the end of the rod of iron, and pressed forward through the mist, clinging to the rod,and following it until they came into the light amid which the tree stood, and partook of its fruit. The persons who thus approached the tree, after they had partaken of the fruit, looked around and some of them seemed ashamed. "Lehi also cast his eyes round about, and beheld on the other side of the river of water, a great and spacious building: and it stood as it were in the air: and it was filled with people both old and young, both male and female; and their manner of dress was exceeding fine; and they were in the attitude of mocking and pointing their fingers towards those which had come at, and were partaking of the fruit." This was what caused some who had come to the tree to be filled with shame, and to fall away. He saw continual multitudes pressing forward towards the tree, and others towards the great, and spacious building. With all his persuasion Lehi could not induce his two eldest sons to come and partake of the fruit of the tree, therefore he had great fears in relation to them.

After relating this vision, Lehi began to prophecy in relation to the Saviour, and told very distinctly what is related in the New Testament about him. Nephi, however, became very anxious to see the tree of which his father had told, and at length he was gratified. The same vision was repeated to him, and he obtained also from the spirit of the Lord the interpretation thereof. The spirit commanded him to look. He did so, and first he beheld Jerusalem—then Nazareth—and "in the city of Nazareth, a virgin exceeding fair and white." And then he saw the heavens open, and an angel came down, and stood before him, and said, "the virgin which thou seest, is the mother of God, after the manner of the flesh." She was carried away in the spirit, and after awhile she returned bearing achild in her arms, and the angel said to him, "Behold the Lamb of God, yea even the eternal Father! Knowest thou the meaning of the tree which thy father saw? And I answered him, saying: Yea,it is the love of God." Afterwards he looked and saw the son of God going forth among the children of men. He then saw in succession all the miracles of Christ—all the events of his life—the scenes that followed his crucifixion—and the whole history of the Christian Church up to thepresenttime—beyond whichthe deponent Nephi sayeth not.

The tree was the love of God in Christ—the rod of iron leading to it was the word of God—the mist and darkness, that blinded the eyes of those going to the tree, were the temptations of the devil—the large and spacious building was the pride and vain imaginations of the children of men.

After this protracted vision, Nephi returned to the tent of his father, and found his brethren disputing about the allegorical sense of the vision of their father Lehi. He of course was now prepared to enlighten them. They asked him "what meaneth the river of water which our father saw?" and he replied, "The water was filthiness. So much was my father's mind swallowed up in other things, that he beheld not the filthiness of the water, and I said unto them, that it was an awful gulf which separateth the wicked from the tree of life, and also from the saints of God—a representation of hell."

I have neglected to mention that previous to Lehi's vision, Nephi and his brethren were commissioned to go up to Jerusalem the second time, to persuade Ishmael and his five daughters to join his father in the wilderness. The fifth chapter opens with a tender scene, in whichNephi and his brethren are married to the daughters of Ishmael. Immediately after, Lehi received a command to strike his tent and journey on into the wilderness. And when he arose the next morning and went forth to the tent door, "to his great astonishment he beheld upon the ground a round ball of curious workmanship, and it was of fine brass. And within the ball were two spindles; and the one pointed the way whither we should go into the wilderness." They travelled on "for the space of four days nearly a south east direction." Various trials occurred in their journey. The elder brothers uniformly murmured, and Nephi was uniformly submissive. When in extremity the brass ball was their guide, pointing out the way, and exhibiting, inscribed on its sides, the various intelligence they needed visible at proper times. Ishmael died in the wilderness, where they sojourned for the space of eight years. At length they pitched their tents by the sea shore. Here Nephi was called to ascend a high mountain. There the Lord met him, and commanded him to construct a ship to carry his people across the waters to the promised land. He commenced the construction of this ship in the face of much opposition, and of many difficulties, being quite ignorant of the art of ship-building, and his brethren at the same time ridiculing and opposing him. But the Lord helped him, so that ultimately his brethren not only desisted from their opposition, but united in assisting him to complete it; and then they embarked with all their stock of seeds, animals, and provisions. During the voyage Nephi's elder brothers began again to be rebellious. They bound him with cords, and treated him with great cruelty. They, however, soon encountered a terrible gale, and were drivenback from their course. The brazen ball which had miraculously guided them through the wilderness, and which was now a compass to steer by, ceased to work, and they were in the most awful peril. For a long time their fate seemed suspended, and their destiny doubtful; but the power of God at length softened the hearts of Laman and Lemuel, who released Nephi from his confinement, and then again every thing went on smoothly, and they soon reached the land of promise, which of course was America, where "they found beasts of every kind in the forest, both the cow, and the ox, and the ass, and the horse, and the goat, and the wild goat, and all manner of wild animals for the use of men." And "all manner of ore, both of gold and silver, and copper." Nephi by the command of the Lord made metallic plates soon after his arrival in America of this ore, on which he recorded their peregrinations, adventures, and all the prophecies which God gave him concerning the future destinies of his people and the human race. These plates were to be kept for the instruction of the people of the land, and for other purposes known to the Lord.

The second book of Nephi consists of fifteen chapters. It opens with an account of Lehi's death, who, previous to his decease, calls all his children around him and their descendants, and reminds them of God's goodness in having brought them to the promised land, and gives each a patriarchal blessing, uttering sundry predictions in reference to their future destinies. After the death of Lehi, Laman and Lemuel undertook to destroy Nephi, who thereupon fled into the wilderness, taking along with him his own family, his brother Sam, and his younger brothers, Jacob and Joseph, who were born after his fatherwent out from Jerusalem, and their families. He also took along with him the plates of brass, and the ball that guided them in their former wanderings in the wilderness by the Red Sea, and was their compass to steer by across the ocean. Being thus separated they became the heads of separate tribes. The Nephites soon grew into a numerous people, and built a temple "like unto Solomon's." They, like their father Nephite, for many generations were good christians, hundreds of years before Christ was born, practising baptism and other christian usages. Nephi here accounts for the color of the aborigines. It was the curse of God upon the descendants of his elder brothers on account of their disobedience. "Wherefore as they were white, and exceeding fair and delightsome, that they might not be enticing unto my people, therefore the Lord God did cause a skin of blackness to come upon them." A curse was also pronounced upon intermarriages with them. Nephi also declares that on account of the curse of God upon them "they did become an idle people, full of mischief and subtlety, and did seek in the wilderness for beasts of prey."

In this book is also introduced "the words of Jacob, the brother of Nephi, which he spake unto the people of Nephi." He predicts the coming of Christ, and the return of the Jews from dispersion upon embracing the gospel. Nephi then takes up the subject, and transcribes several chapters from Isaiah by way of corroboration. This is followed by a long harangue, setting forth all the peculiar theology of the New Testament. He then predicts the appearance of a great prophet, and a marvellous book which he shall bring to light. The book of course is the golden Bible, and the prophet Jo Smith. "Wherefore,"continues he, "at that day when the book shall be delivered unto the man of whom I have spoken, the book shall be hid from the eyes of the world,that the eyes of none shall behold it, save it be that three witnesses shall behold it by the power of God, besides him to whom the book shall be delivered: and they shall testify to the truth of the book, and the things therein." This would seem to be directly in the teeth of what actually happened, for as we have seen in a former number there were eight other witnesses besides the three, who declared that they saw these mysterious plates. To elude this difficulty a saving clause is thrown into this chapter to this effect. "And there is none other which shall view it, save it be a few, according to the will of God, to bear testimony of his word unto the children of men." The reason is also here assigned why the plates are not spread before the learned—it is to teach them humility! An unlearned man is chosen to transcribe the hieroglyphics, or words of the book, that the learned may read them. The learned refuse to read the hieroglyphics, unless they can see the plates whence they are taken. This God will not permit. He has no need of learned men. He is able to do his own work. He will therefore make use of the unlearned to bring these hidden things to light. The prophet, though an unlearned man, will be competent through the power of God, not only to transcribe but to translate the book.

Nephi discards altogether the idea that our present revelation is complete, or that our sacred books contain the whole canon of Scripture. He predicts that the Book of Mormon will meet with opposition,—that many of the Gentiles would say upon its appearance,—"A Bible, aBible, we have got a Bible, and there cannot be any more Bible. Thou fool, that shall say, a Bible, we have got a Bible, and we need no more Bible. Have ye obtained a Bible save it were by the Jews? Know ye not that there are more nations than one? Know ye not that I, the Lord your God have created all men, and that I remembertheywhich are upon the isles of the sea; and that I rule in the heavens above, and in the earth beneath; and I bring forth my word unto the children of men, yea even upon all the nations of the earth? Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore I speak the same words unto one nation like unto another. And when the two nations shall run together, the testimony of the two nations shall run together also. And I do this that I may prove unto many that I am the same yesterday to-day and forever, and that I speak forth my words according to my own pleasure. And because that I have spoken one word, ye need not suppose that I cannot speak another; for my work is not yet finished, neither shall it be until the end of man; neither from that time henceforth and forever. Wherefore because ye have a Bible ye need not suppose that it contains all my words; neither need ye to suppose that I have not caused more to be written; for I command all men both in the east and in the west, and in the north and in the south, and in the Islands of the sea, that they shall write those words I speak unto them. Behold I shall speak unto the Jews and they shall write it,—unto the Nephites, and they shall write it,—untothe other tribes of the house of Israel which I have led away, and they shall write it; and unto all the nations of the earth and they shall write it. And the Jews shall have the words of the Nephites, and the Nephites the words of the Jews. And the Nephites and the Jews shall have the words of the lost tribes of Israel, &c." This we consider one of the most pernicious features of thisHistorical Romance,—that it claims for itself an entire equality in point of divine authority with the sacred canon. It is not only calculated to deceive and delude the credulous, and marvel loving, but to strengthen the cause of infidelity.

The only remaining thing worthy of note in this second Book of Nephi, is the prediction of the ultimate conversion of the Indians, who are a part of the lost tribes of Israel, or descendants of Nephi, to Christianity, through the influence of Mormonism, and that soon after this event they would change their colour, and become "a white and delightsome people." The period occupied by the events related in this Book of Nephi, is fifty five years.

The next book in course is the Book of Jacob, one of the younger brothers of Nephi; which contains five chapters. This book gives an account of the ordaining of Jacob by Nephi, to be priest over the people, and the particulars of Nephi's death. It also relates the circumstance of Jacob's confounding a man who rose up among them and sought to overthrow the doctrine of Christ; and contains a specimen of Jacob's preaching. One of the arguments by which he endeavoured to reclaim the Nephites from certain prevailing sins, was that if theydid not repent, the curse of God would light upon them and they would become as dark coloured as the Lamanites. Sundry efforts were made by the benevolent Nephites "to reclaim and restore the Lamanites to the knowledge of the truth." But it was all to no purpose. They continued to delight in wars and bloodshed, and cherished an eternal hatred against their brethren. To ward off their incursions, the people of Nephi had to fortify and protect their land with a strong military force.

Jacob, who had brought up his son Enos "in the nurture and admonition of the Lord," when he saw his own decease approaching, gave him the plates and left him successor in office over the people of Nephi.

The Book of Enos is short, as is also the two following books of Jarom and Omni, containing little except an account of the transmission of the plates from one generation to another till the time of king Benjamin, about 320 years after the flight of Lehi from Jerusalem. During the latter part of this period, many wars took place between the people of Nephi and the Lamanites; so that Mosiah, then king, was warned to emigrate into a new region, or district of the wilderness—into a land called Zarahemla. After reaching there they discovered that the people of Zarahemla were also Jews who came from Jerusalem at the time that Zedekiah, king of Judah, was carried away captive into Babylon, and that they were also brought by the hand of the Lord across the great waters. The Lamanites at this period are described as "a wild, ferocious, and blood-thirsty people, wandering about in the wilderness with a short skin girded about their loins, and their heads shaven, and their skill was in the bow and thescimitar and the axe. And many of them did eat nothing save it was raw meat."

But I must stop. I fear the reader is already wearied with these foolish vagaries of the imagination, which the Mormon prophet palms off upon his followers as the revelation of the Most High. To redeem our pledge in giving an analysis of the Book of Mormon, we shall be obliged to occupy another chapter with these details. If the reader cannot make up his mind to follow us, he can skip over the next chapter.

The question has been frequently asked, why the sect whose history we have been attempting to sketch, are called Mormons? The answer to this question will be readily suggested to any one who has patience to wade through Mr. Spaulding's historical romance. From the account that we have already given of the Book of Mormon we are led to see the mode by which it is pretended that the records of one generation of the Nephites were transmitted to another, and how the history of each preceding age was preserved. These records were engraven upon plates, and the plates, handed down from one prophet to another, or from one king to another, or from one judge to another—the Lord always having raised up some one to receive these plates, when the person in whose hands they had been previously placed was about to die. Mormon, who lived about four hundred years after the coming of Christ, while yet a child received a command in relation to these sacred deposites. The metallic plates which contained the record of all the generations of his fathers, from the flight of Lehi from Jerusalem to his own time, ultimately came into his hands.From these plates he made an abriged record, which, taken together, in connection with the record of his own times, constitutes theBook of Mormon. Thus we see why the book bears this title. For Mormon was a sort of Ezra, who compiled the entire sacred canon contained in this volume. He lived at a very eventful period, when almost all his people had fallen into a fearful apostacy, and he lived to see them all destroyed, except twenty-four persons. Himself and these sole survivors of his race were afterwards cut off with a single exception. His son Moroni, one of the survivors, lived to tell the mournful tale, and deposite the plates under the hill where Jo Smith found them. Mormon took his name from a place where the first American church was founded, of which we shall hear directly, and where the first candidates for admission into the church were baptized, some two hundred years before the commencement of the Christian era. He was very distinguished in his way, and quite worthy to be the founder of this new sect, who have brought to light his records, and rescued from oblivion such a bundle of marvels, as no one ever heard the like before.

I am sorry to say I must ask you to follow me through alabyrinthof history, if I carry out the plan of furnishing an analysis of the Book of Mormon.

We have already traced the history of the Lamanites and Nephites down to the period of King Benjamin, between three and four hundred years from the period of Lehi's flight from Jerusalem. The father of Benjamin was Mosiah, who was warned of the Lord to migrate to Zarahemla with all his people, that he and they might not be destroyed by the Lamanites. Zarahemla was subsequentlythe scene of much that is interesting in this history. It now became the dwelling place of the Nephites. Benjamin was the king of the land. He was a sort of David. He not only fought nobly, but took great pains to establish true religion among the people. He assembled them together, and addressed to them powerful exhortations, preaching to them "repentance and faith on the Lord Jesus Christ." The people were so much affected that they fell to the earth—were converted, and became firm believers in Christ. Benjamin then thoroughly instructed them in the doctrines of Christianity, and finally died about four hundred and seventy six years after Lehi's flight. His son, Mosiah, reigned in his stead, who was no less eminent in kingly power and righteousness than his father. All these facts are given us in what is termed the Book of Mosiah, which contains thirteen chapters.

In the fifth chapter we have quite an episode introduced. As we have before noticed, the Nephites had left their first residence and gone to dwell in the land of Zarahemla.—Some of their number, however, desired to go back to the land where they formerly dwelt. The first party that went out for this purpose were unsuccessful, having had much dissension among themselves. The second attempt, made under a leader by the name of Zeniff, resulted in their making a settlement in that land, and building a city called Lehi-Nephi. No intercourse, however, having been kept up by this colony with their parent country, the result of their enterprise remained unknown in Zarahemla. In the reign of Mosiah, however, a number of individuals determined to go out on an exploring excursion, and to ascertain what had been the fate of their brethren, who had thusgone up to the land of Nephi. The leader of this exploring party was Ammon, a man that afterwards became famous among the Nephites. This party travelled a long way through the wilderness. I suppose the wilderness, as the term is used in the book of Mormon in reference to America, means woods or forests. At length they approached the land of Shilom and Nephi. They had not proceeded far before an armed band fell upon them, and having taken them prisoners, bound them and brought them before the king of the land. His name was Limhi, and, as it appeared in the sequel, he was a descendant of Zeniff. As soon as Limhi learned Ammon's origin and the errand on which he came, he released him and his company from their bands, treated them with great hospitality, and invoked his and his country's aid to assist them in extricating themselves from the oppressive power of the Lamanites. Limhi also assembled his people together, and announced to them the character of these visiters. He then brought out the records of his people, and exhibited them to Ammon and his company. Ammon read the engravings upon the plates, which in substance were as follows:—Zeniff, the founder of this people, after leaving Zarahemla, travelled a long way through the wilderness, where he encountered various trials, and at length came to the land of Lehi-Nephi and Shilom. They found this country in possession of the Lamanites. From the king of Laman, however, he obtained by treaty the privilege of occupying this land. The Lamanites, the old enemies of his nation, allowed his people to go on and build cities, and make improvements for many years, and then rose up and sought to bring them under their dominion, that they might bearthe relation of serfs or vassals to them. This attempt was rigorously resisted by Zeniff and the colony he had established. During the whole life of Zeniff, who now became their king, the Lamanites were invariably repulsed, and driven off. After his death the kingdom was conferred upon his son Noah, who proved to be a very bad and depraved man. Iniquity soon began to abound every where in the land, and vice to stalk shamelessly abroad with brazen front. Just at this time the Lord raised up among them a prophet by the name of Abinadi. He was very valiant for the truth. He reproved the people for their sins, and denounced the judgments of God openly against them. This fearless denunciation on the part of the prophet awaked the displeasure of the people, who determined and sought to slay the man of God. But Abinadi fled and escaped out of their hands. After about two years, however, he returned in disguise, so that they did not know that it was Abinadi. But as he continued to reprove them, and denounce heaven's wrath against them they determined to kill him. He however was not at all intimidated, but enforced his bold reproofs by repeating to them each one of the commands contained in the decalogue. This exasperated them the more, and they sought to destroy him at once; but he defied their efforts, declaring to them they could have no power over him till he had finished his message. Accordingly he went on, and preached unto them the coming of Christ, exhibiting the whole plan of salvation as laid down in the gospel. His preaching seemed to make some impression upon the mind of the king, but the priests of the land, who were wicked and who derided the idea of the coming of Christ—succeeded ingetting him put to death. He was accordingly led forth and burned at the stake.

Among those who were present, and heard Abinadi testify in reference to the coming and power of Christ, was a young man by the name of Alma, whose heart was touched by the words of the prophet. Though Abinadi perished in the flames, his spirit lived in Alma, who now became not only a firm believer, but a preacher of the doctrines which Abinadi taught. He, of course, became obnoxious both to the king and priests of Lehi-Nephi.—He, however, persevered in preaching, though he was obliged to do it in a private way. His preaching was attended with great effect. And now it was, that those who believed on him resorted to a place calledMormonfor baptism. The record thus states the matter. "As many as did believe him, did go forth to a place which was called Mormon, having received its name from the king, being in the borders of the land, having been infested, by times, or at seasons, by wild beasts. Now there was in Mormon a fountain of pure water, and Alma resorted thither, there being near the water a thicket of small trees, where he did hide himself in the day-time from the searches of the king." Here the people came secretly to hear him. And Alma instructed them in the doctrines of Christ, and baptized them by immersion in the waters of Mormon. About two hundred and four souls were thus baptized. The record having recounted these facts, proceeds to say, "This was done in Mormon: yea, by the waters of Mormon; yea, the place of Mormon, the waters of Mormon, how beautiful are they to the eyes of them who there came to the knowledge of their Redeemer; yea, how blessed arethey, for they shall sing to his praise for ever." It was from this place, and these waters, that the individual took his name, from whom the sect of the Mormons derives their appellation.

Alma and his operations at Mormon, however, soon became known, and created a great sensation. He and his followers were denounced as rebels, and a military force was sent out to cut them off. They had now increased to nearly five hundred souls. Apprized of the designs of King Noah, they immediately fled into the wilderness.

The Lord did not allow the wickedness of the people of Lehi-Nephi to go unpunished. The Lamanites soon came upon them, and reduced them to a state of vassalage.—They were still allowed, however, to keep up the shadow of a government, and Limhi succeeded Noah in the kingdom. They were not only made tributary to the Lamanites, but repeated efforts were made on the part of the Lamanites to cut them off, and this led them to be always in a warlike posture. They were also exposed to assaults continually from a banditti that at times came up from the wilderness, and fell upon them. When Ammon and his party were seized by the armed forces of Limhi they were supposed to be one of these marauding bands. This explains the cause of the treatment which they at first received.

Limhi, having thus explained matters to Ammon, proceeded to tell him that a short time before, a small party, having been sent out by him to search for the land of Zarahemla, missed the object of their search, but stumbled upon a country, filled with the ruins of ancient buildings, the remains of decayed and rust-cankered armour, and thebones of men and beasts. Here, also, were found the records of this extinct race, "engraven upon plates of ore." These plates, which were twenty-four in number, and of pure gold, they brought away with them, but the writing was in a language which neither Limhi nor any of his people understood. They applied therefore, to Ammon to see if he could translate it, but he could not. Ammon, however, told them that he knew one who could interpret these engravings, "even the king of the people which is in the land of Zarahemla." He remarked, "he hath wherewith he can look and translate all records that are of ancient date, and it is a gift from God. And the things are called interpreters; and no man can look in them except he be commanded, lest he should look for that he had not ought, and he should perish." I suppose these must have been the spectacles handed down with the plates through which Joseph Smith looked to read and translate the book of Mormon. Ammon, in his discourse to Limhi, greatly magnified the office of such a looker: "whosoever is commanded to look in them, the same is called seer. A seer is a revelator, and a prophet also. A seer can know of things which has past, and also of things which is to come: and a gift which is greater can no man have." The preceding quotation will give an idea of the grammatical correctness and style of this book.

Limhi of course was very happy at the idea of having the historic facts veiled under these mysterious characters, constituting the written language of an extinct race, brought to light. In this he was gratified, as we shall subsequently see.

But the great matter, which just at this time weighedmost upon Limhi's mind, was, how he could extricate himself from the iron meshes of the net which the Lamanites had cast over his people. Ammon, however, devised an expedient, by which the whole people could flee secretly from Lehi-Nephi. They watched the opportunity and took their flight and found a secure asylum in Zarahemla, where they were received by Mosiah with joy, who also received their records, and the record which they had found in the country of the extinct people before noticed. Here this episode should end. But appended to this is a sub-episode in relation to the people, which were driven into the wilderness by the people of king Noah.—The followers of Alma, who were organized into a church at Mormon, and fled for their lives, travelled eight days through the dense forests, till at length they came to a very beautiful and pleasant country. Here they pitched their tents, and began to till the ground and erect buildings. They offered to make Alma their king, but he declined the honour, and dissuaded them from the idea of having a kingly government. He was already the founder of their Church, and filled among them the office of high priest. No irregularities were allowed in ecclesiastical discipline, as we are expressly informed that "none received authority to preach, or to teach except it were by him from God. Therefore he consecrated all their priests and all their teachers." The deep secluded glen which they inhabited was at length discovered by the roving tribes of the Lamanites, who immediately subjected them to a bondage that was peculiarly oppressive. They soon contrived, however, to escape from their hands, and fled to the land of Zarahemla, which was now becoming a refuge for the oppressed.They were there kindly received by Mosiah, shortly after the arrival of Limhi and his people. Thus ends this episode.

All the people of Nephi were now assembled together, and also the people of Limhi and Alma, and in their hearing Mosiah read the records both of Zeniff and of Alma; and the Nephites were filled with amazement and joy.—Alma was called out to address the mighty concourse of these gathered tribes. King Limhi and all his people at once became converts to the doctrines of Alma, and desired baptism. And we are told: "That Alma did go forth into the water, and did baptize them; yea, he did baptize them after the manner he did his brethren in the waters of Mormon; yea, and as many as he did baptize, did belong to the church of God; and this because of their belief on the words of Alma. And it came to pass that king Mosiah granted unto Alma that he might establish churches throughout all the land of Zarahemla; and gave him power to ordain priests and teachers over every church. Now this was done because there was so many people that they could not all be governed by one teacher; neither could they all hear the word of God in one assembly; therefore they did assemble themselves together in different bodies, being called churches, every church having their priests and their teachers, and every priest preaching the word according as it was delivered to him by the mouth of Alma; and thus notwithstanding their being many churches they were all one church; yea, eventhe church of God!!" The people had generally, especially those who had lived in the land of king Benjamin, become very pious Christians. But many of the children, who were nowgrowing up to man's estate, being still unregenerate, were full of unbelief; and some of them became awfully depraved. Among the number were the sons of the king, and also a son of Alma, who bore the name of his father. They were not only profligate in their lives, but bitter and scoffing infidels. While this young Alma, like Saul of Tarsus was laying waste the church of God, an angel of God appeared to him by the way, and descending in a cloud spoke to him in a voice of thunder which caused the earth to shake upon which they stood. He instantly fell to the earth, being struck dumb and entirely senseless. He continued in this state for two days and two nights and then rose up a perfectly changed and converted man, and became a most zealous preacher of righteousness. Four of the sons of Mosiah were also converted, and became preachers. These sons of the king were so zealous, that they embraced the idea of going on a mission to see if they could not convert the Lamanites. The plan having been approved by their father, they set off. We shall in due time hear what was the result of their efforts. But years passed away without any intelligence being received of them. Their father was growing old, and he had no one on whom to confer the kingdom. He therefore committed the records of his people for transmission to young Alma, who had now become so pious. He did not do this however, till he had translated the records of the extinct nation found by the people of Limhi, engraven upon twenty-four plates of gold.

These records form what is called the book of Ether, in theBook of Mormon, which is placed by Mormon nearly at the end of this volume. The substance of thisrecord is as follows: The people who inhabited these regions, were descendants of Jared and his brother, who were among those that were engaged in building the tower of Babel. When Jared and his brother saw that God was confounding the language of all the builders, they cried unto him that he would have compassion on them and not confound their language. He did so. They also besought him to show them into what part of the earth he would have them go. He gave them a satisfactory response, guided them a long way through the wilderness, and instructed them to build barges to cross the sea. These were made air tight. A breathing hole was made in the top. To dissipate the darkness, they were instructed to obtain sixteen molten stones, which were touched by the finger of God, and thus these molten stones became in the dark barges like so many stars to enlighten the passengers. They embarked in these barges and were miraculously conducted over mountain waves to the promised land—which was America. Here they became mighty nations—built cities—cultivated the arts—and finally on account of their wickedness became exterminated by dreadful wars between themselves.

The following description is the account given of Mosiah's mode of translating these records: "He translated them by the means of those two stones which was fastened into two rims of a bow. Now these things was prepared from the beginning, and was handed down from generation to generation for the purpose of interpreting languages; and they have been kept and preserved by the hand of the Lord; and whosoever has these things is called seer."—Thesame spectacles, as we have seen, came down as an heir loom to Jo Smith.

We have now reached the five hundred and ninth year after the flight of Lehi. Here the book of Mosiah ends giving an account of the termination of the reign of the kings, and the commencement of a sort of republican government, or what is called the reign of the judges.—This change was brought about because none of the sons of Mosiah would accept the kingdom. Alma was made the first chief judge. The book of Alma here follows, which contains twenty-nine chapters, and occupies nearly two hundred pages of theBook of Mormon. It is principally filled with details of the events that happened under the reign of the early judges of the wars and contentions among the people, of the efforts of Alma and others to establish the church, and an account of a war between the Nephites and the Lamanites. One of the first cases brought before Alma after he sat upon the judgment-seat, was that of Nehor, a very large man, and noted for his great strength. He preached strange doctrine to the people, declaring "that every priest and teacher had oughtto become popular; and they ought not to labour with their own hands, but that theyhad oughtto be supported by the people." This was one of his heresies. The other was the doctrine of the universalists, "he testified unto the people that all mankind should be saved at the last day and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and in the end all men should have eternal life." Gideon opposed him, and thereupon Nehor became wroth and slew him.He was accordingly brought before the judgment seat and doomed to die. After about five years Amilici, a cunning shrewd man, of similar sentiments with Nehor, rose up, and tried to lead away the people. He at length was so successful that he proposed himself as the king of the nation. The question whether he should be king, was decided by popular vote, and he was defeated. His adherents however still clave to him, and anointed him king, and immediately hereupon there commenced a civil war. The insurgents were defeated in battle, and fled to the Lamanists, who now came in like an inundation upon Zarahemla. But the people of Zarahemla cried unto the Lord, and went forth in his strength and utterly defeated them. The grotesque appearance of the Lamanites at this time is thus described. "The heads of the Lamanites were shorn; and they were naked, save it were a skin which was girded about their loins, and also their armor, which was girded about them, and their bows and their armour, and their stones and their slings. And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression, and their rebellion against their brethren."

A season of universal prosperity to the church followed this expulsion of the Lamanites, three hundred and fifty persons having been baptized by Alma during the seventh year of the reign of the judge. At the end of the eighth year there was a sensible decline in spiritual things. So alarming was the state of things, that Alma, who had hitherto held the office of chief judge and high priest, laid down altogether the ermine, and took up the crozier, devotinghimself wholly to the business of preaching, with a view to revive and establish the churches. We have sundry specimens of his sermons, which show that he was a perfectBoanerges, a real son of thunder, with which few modern preachers, however versed in the doctrines of Christianity, or skilled in the tactics of Arminian theology, would venture to compete. Great effects attended his preaching generally in the various cities he visited, but when he reached the city of Ammonihah he could make no impression upon the minds of the people. He therefore gave them up in despair; but as he was departing an angel of God met him and told him to go back, and make another effort. He did so, and Amulek, a young man of some distinction, was converted, who laboured with him in the ministry. But the lawyers opposed them, and tried to stir up the people against them. Alma, however, waxed mighty in spirit, and confounded, and perfectly silenced Zeezrom, the most distinguished of the lawyers. Zeezrom himself was ultimately converted, and suffered much persecution for his new faith. Alma and Amulek were imprisoned, abused and every way insulted, but their prison doors were broken open, and they delivered in the sight of all the people. Among the most prominent topics of Alma's preaching was the speedy coming of Christ. He declared he would appear in this land in America after his resurrection. Before dismissing the subject of Alma and his preaching, who is one of the most distinguished characters in the book, I cannot refrain from transcribing a passage from his address to the people of Ammonihah. "And now, my beloved brethren, for ye are my brethren, and yehad oughtto be beloved, and yehad oughtto bringforth works whichis metefor repentance, seeing that your hearts have been grossly hardened against the word of God, and seeing that ye are a lost and a fallen people."

We have next an episode, giving an account of the missionary adventures of the sons of Mosiah, in their attempts to evangelize the Lamanites. These four sons most unexpectedly made their appearance in the land of Zarahemla after an absence of fourteen years. After they first reached the land of the Lamanites, they were seized and made slaves in the service of several princes that reigned there. Ammon, whose adventures are related with the most minuteness, was a perfect Guy of Warwick. He could encounter and overcome by his single arm, hundreds of men, all trying at the same time to overpower him. He gave a specimen of his prowess in this way, in protecting the king's flock, which he was leading to water, against the efforts of a band of hostile shepherds who tried to scatter and disperse the flock. The fame thereof came to the king. He was called into his presence. This opened the way for him to preach the Gospel to him. While he was speaking the power of the Holy Spirit was displayed in such a way that the king fell to the ground, and his wife and servants. They were, of course, all converted. Ammon now became a great man, and though he encountered much opposition, and many trials, he and his brethren succeeded in converting all the Kings and Queens, and most of the people of the Lamanites. They seem, generally, previous to their conversion, to have had, what in modern times is called thepower. They were most generally struck down under the word, and after remaining insensible awhile, they rose up and began to shout praises to theMost High, being perfectly transformed. These converted people were called Anti-Nephi-Lehies. Soon the more fierce tribes of the Lamanites who still remained unconverted, made war upon these; and as they seem with these new views to have adopted the doctrine of non-resistance, they were in danger of being exterminated. Hence by the suggestion of the four missionaries, they determined to emigrate to Zarahemla. They had already reached the border of the land, and when the king's sons met Alma, their principal errand was to ask permission for this people to dwell in the land of the Nephites. This request was of course granted.

Alma gave very long lectures or charges to his sons, and especially to Helaman, to whom he committed all the sacred plates, the interpreters, and the director which guided Lehi through the wilderness. To him he also uttered this prediction, "Behold I perceive that this very people, the Nephites, according to the spirit which is in me, in four hundred years from the time that Jesus Christ shall manifest himself unto them, shall dwindle in unbelief; yea, and then shall they see wars, and pestilences, yea, famines and bloodshed, even until the people of Nephi shall become extinct."

Alma, after uttering this prophecy, disappeared in the same mysterious way that Moses did, and no man knoweth his grave unto this day. At this period all who believed in Christ took upon them the name of Christians. Various wars now raged between the Lamanites and Nephites. The people of Nephi erected many forts and high mounds to secure themselves from the invasion of their enemies.

The Book of Helaman, which consists of five chapters,opens with the fortieth year of the reign of the Judges. It details sad accounts of dissensions and war, and strange alternations of prosperity and adversity to the church. A man by the name of Nephi, who was now chief judge, imitated Alma, and laying down his civil office, became a great preacher and prophet, performing miracles and mighty wonders. He went even to the Lamanites, and was so successful in converting them, that he arrested the tide of war and restored peace to the land. The earth shook, the heavens were opened, and angels came down at his voice. After Nephi, rose up Samuel, a Lamanite, who predicted that Christ would come in five years, and that on the day he was born, though the sun would go down as usual, there would be no night, it would continue as light as day. This was to be the sign. Another sign to attend his death, which was to take place in the thirty-fourth year after his birth, was three whole days of darkness, in which there were to be thunderings and lightnings, and earthquakes, and the rending of rocks and cleaving of hills. According to the testimony in the next book, at the end of five years the sign of his birth occurred, two days succeeding each other without any intervening night. The Nephites, therefore, knew that Christ had come. They accordingly reckoned their time from this period, regarding it as the commencement of a new era. The Lamanites that were converted now became white as the Nephites. At the end of thirty-three years, the signs that were foretold would accompany the death of Christ, appeared. There was a great tempest, and terrible thunder; the earth shook, as though about to divide asunder. Vivid lightning ran along on the ground, cities were overturned and buried in themidst of the sea—a terrible darkness came over the land for three days—and a great mourning and howling and weeping among the people. The voice of Christ was heard, amid the awful tempest, denouncing woes upon sinners, and offering grace and salvation to all who would repent and believe. After this Christ made his personal appearance on the earth, coming down from heaven with great glory. There were several occasions on which he appeared, at which times he delivered to the assembled thousands all the instruction, and performed nearly all the miracles recorded in the New Testament, and then he was again taken up out of their sight. He ordained twelve apostles and gave them singular gifts. He instituted baptism and the Lord's supper, blessed the children and healed the sick, but I am obliged to pass over all the details of these, as this chapter is already so long. Now all were baptized in the name of the Trinity. All the Nephites, and nearly all the Lamanites, became converted. For about fifty years the earth was almost a perfect paradise. But then the love of many began to wax cold, and iniquity to abound. Terrible wars ensued. The Nephites apostatized more and more from the faith, till at the end of four hundred years after Christ they became entirely destroyed, and Mormon, as we have said, was one of the last of his race, who committed the records of this people to his son, Moroni, who deposited them in the hill, where Joseph Smith found them. This is an outline of this historical romance, which the deluded Mormons now regard as a revelation from God. In this brief sketch we have been obliged to omit many things that attracted our attention; but I suppose that our readers are exceedingly glad we have reached the end, as the writer certainly is.

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