IV.

This personage appears under different names in the native traditions of various countries of America. In the Popol Vuh of the Quiches he is known under the title of Gucumatz;[19]in Yucatan he appears under the name of Cukulcan;[20]in Oajaca (despite some difficulties and contradictions) as Huemac; and in Mexico, par excellence, as Toplitzin Quetzalcohuatl. Respecting this character, various opinions are held. By some he is regarded as the Apostle St. Thomas, whom they credit with coming to America and preaching the Christian religion. "In support of their opinion," says Bancroft, "that he [Quetzalcohuatl] was no other than the apostle, they allege that the hero-god's proper name, Topilitzen Quetzalcohuatl, closely resembles in sound and signification that of 'Thomas, surnamed Didymus;' for 'to' in the Mexican name, is an abbreviation of Thomas, to which 'pilcin,' meaning 'son' or 'disciple,' is added; while the meaning of Quetzalcohuatl (in the Aztec language) is exactly the same as that of the Greek name 'Didymus,' 'a twin,' being compounded of 'quetzalli,' a 'plume of green feathers,' metaphorically signifying anything precious, and 'coatl,' a serpent, metaphorically meaning one of two twins."[21]

Lord Kingsborough, it is well known, is the foremost among those who have identified this traditionary personage (Quetzalcohuatl) with the Hebrew Messiah—Jesus of Nazareth; and to this subject he devoted an incredible amount of labor and research.[22]As Kingsborough's interpretation of the name, Topilitzin Quetzalcohuatl, as also the substance of his argument will appear in quotations from his works, it is not necessary to make a statement of them here. Let it suffice, at this point, to say that native American traditions assign too many of the qualities of Deity to Quetzalcohuatl to regard him merely as a man; and while many things are ascribed to him that are not in harmony with the character and mission of Messiah as set forth in the Book of Mormon, still one may trace the outlines of Messiah's advent and labors among the Nephites in the career of Quetzalcohuatl, as also the qualities of his divinity in what tradition ascribes to the Aztec deity. As for those adventures and human qualities found in Quetzalcohuatl not properly ascribable to Messiah, they arise, doubtless, out of the fact that the native traditions have confounded some of the exploits and characteristics of other great personages who have figured in their history with those of Messiah.

In order that the reader may have a fairly full account of what is said of this American man-divinity, I shall quote what several reliable authorities have said of him, beginning with Prescott:

A far more interesting personage in their [i. e. the Mexicans] mythology was Quetzalcohuatl, god of the air, a divinity, during his residence on earth, instructed the natives in the use of metals, in agriculture, and in the arts of government. He was one of those benefactors of their species, doubtless, who have been deified by gratitude of posterity. Under him, the earth teemed with fruits and flowers, without the pains of culture. An ear of Indian corn was as much as a single man could carry. The cotton, as it grew took of its own accord, the rich dyes of human art. The air was filled with intoxicating perfumes and the sweet melody of birds. In short, these were the halcyon days, which find a place in the mythic systems of so many nations in the Old World. It was the golden age of Anahuac. From some cause, not explained, Quetzalcohuatl, incurred the wrath of one of the principal gods, and was compelled to abandon the country. On his way, he stopped at the city of Cholula, where a temple was dedicated to his worship, the massy ruins of which still form one of the most interesting relics of antiquity in Mexico. When he reached the shores of the Mexican Gulf, he took leave of his followers, promising that he and his descendants would visit them hereafter, and then, entering his wizard skiff, made of serpents' skins, embarked on the great ocean for the fabled land of Tlapallan. He was said to have been tall in stature, with a white skin, long, dark hair, and a flowing beard. The Mexicans looked confidently to the return of the benevolent deity; and this remarkable tradition, deeply cherished in their hearts, prepared the way. * * * * * * for the future success of the Spaniards.[23]

After referring to the numerous, lengthy, intricate and even contradictory legendary statements of the American aborigines which in full may only be learned from the elaborate works of Brasseur de Bourbourg, Lord Kingsborough, and H. H. Bancroft—P. De Roo remarks:

It is the universal opinion of the learned that Quetzalcohuatl is identically the same personage with the contemporary religious and civil reformer whom various nations have deified under different names; that he is the same with Huemac or Vemac, as the Mexicans also called him; with Topilitzin, as he was more anciently known in Tulla by the Toltecs; with Wixipecocha, under whose name he was venerated by the Zapotecs; with Zamna, Cozas, or Cukulcan, the theocratic ruler of Yucatan; nay, with Bochica, the civilizer of Cundinamarca of New Granada, and with Viracocha of Peru.

In the remainder of the quotation from our author, he speaks of this one person under his various names and titles:

Quetzalcohuatl arrived at Tulla, the Toltec capital, from Panuco, a small place on the Gulf of Mexico, where he had first landed. Duran likewise relates that Topilitzin was a foreigner, but could not learn from what parts he had come. His name, given him by the natives, signified "Beautiful feathered serpent." Culkulcan, his Maya or Yucatec appellation, had exactly the same meaning. It was the name of princes and Toltec kings, and probably designates some honorable title, which, if we should make a few learned considerations, might be found to be the Great or the Glorious man of the country. * * * * * * The Indians remembered well that their god Quetzalcohuatl had not been like one of themselves. They described him as a white or pale faced man, of portly person, with broad forehead, great eyes, long black hair, and a heavy rounded beard. The Zapotecan Wixipecocha was also a white-skinned apostle, and the Toltecan Topilitzin is described as having all the same features, to which Duran adds that his beard was of a fair color and his nose rather large. He was very reserved in his manners, plain and meek with those who approached him, passing most of his time in meditation and prayer in his cell, and showing himself but seldom to the people. * * * * * * * * Very abstemious at all times, Topilitzen often observed long and rigorous fasts, practicing severe penances and even bloody self-chastisements, as is likewise stated of the homologous Quetzalcohuatl.De las Casas testifies that Quetzalcohuatl lived a most honest and chaste life; Sahagun, that he never married nor ever was in the company of a woman, except in the act of auricular confession. While, according to traditional report, he was born of a virgin mother. Herrea states that he remained a virgin himself. The Yucatec legends also notice the celibacy of Cukulcan and his general purity of morals. * * * Quetzalcohuatl is described as having worn during life, for the sake of modesty, a garment that reached down to his feet. * * * * * For shoes, Cukulcan wore sandals, walked along bare-headed; nor is it said that his mantle was, like that of his equivalent Wexipecocha, provided with a monk's cowl for head-gear. From the Mexican traditions we learn that Quetzalcohuatl, also, wore a cloak, which Bancroft calls a blanket over all, in one place, and a long white robe, in another; adding that, according to Gormara, it was decorated with crosses.[24]

De las Casas testifies that Quetzalcohuatl lived a most honest and chaste life; Sahagun, that he never married nor ever was in the company of a woman, except in the act of auricular confession. While, according to traditional report, he was born of a virgin mother. Herrea states that he remained a virgin himself. The Yucatec legends also notice the celibacy of Cukulcan and his general purity of morals. * * * Quetzalcohuatl is described as having worn during life, for the sake of modesty, a garment that reached down to his feet. * * * * * For shoes, Cukulcan wore sandals, walked along bare-headed; nor is it said that his mantle was, like that of his equivalent Wexipecocha, provided with a monk's cowl for head-gear. From the Mexican traditions we learn that Quetzalcohuatl, also, wore a cloak, which Bancroft calls a blanket over all, in one place, and a long white robe, in another; adding that, according to Gormara, it was decorated with crosses.[24]

It would be impossible within the proposed limits of this work to quote at length what has been written of this mysterious personage of the western world; whose character and career in so many respects are like that of the Hebrew Messiah, as he appeared in the western world. From this point I can only summarize and quote briefly respecting him, leaving the reader interested in the subject to make larger research in the works cited in the margins.[25]

And now first as to the personal appearance of Quetzalcohuatl:

He was a white man, of portly person, broad brow, great eyes, long black hair, and large round head, or exceedingly chaste, and quiet life, and of great moderation in all things.[26]* * * * * * * * Quetzalcohuatl is said to be a white man (some gave him a bright, red face), with a strong formation of body, broad forehead, large eyes, black hair, and a heavy beard. He always wore a long white robe; which, according to Gomara, was decorated with crosses. (J. G. Muller quoted by Bancroft, Native Races, Vol. III., pp. 273, 274.)

In the Book of Mormon account of the advent of Messiah among the Nephites there is no description given of his features or person. This, upon first thought, may seem singular; and yet it is in strictest harmony with human conduct in the presence of such an event. Over-awed by the fact of the presence of a heavenly personage men are liable to take no note of features or color of the eyes or hair or any details of personal appearance. It is not until men are removed from the awe-inspiring circumstance itself that they begin to think of details connected with a heavenly apparition. I think it probable, therefore, that not until after the Nephite accounts were written of the personal ministrations of Jesus did those who beheld him begin to think out the details of his personal appearance; hence we have no description of him in their written annals, but we find it preserved—but perhaps with more or less of error in it—in the traditions of the people.

As to his general character while on earth the following is of importance:

This Quetzalcohuatl was god of the air, and as such had his temple, of a round shape and very magnificent. He was made god of the air for the mildness and gentleness of all his ways, not liking the sharp and harsh measures to which the other gods were so strongly inclined. It is to be said further that his life on earth was marked by intensely religious characteristics; not only was he devoted to the careful observance of all the old customary forms of worship, but he himself ordained and appointed many new rites, ceremonies, and festivals[27]for the adoration of the gods;[28]and it is held for certain that he made the calendar.[29]He had priests who were called Quequetzalcohua, that is to say "priests of the order of Quetzalcohuatl."[30]The memory of him was engraved deeply upon the minds of the people, and it is said that when barren women prayed and made sacrifices to him, children were given them.[31]He was, as we have said, god of the winds, and the power of causing them to blow was attributed to him as well as the power of calming or causing their fury to cease. It was said further that he swept the road, so that the gods called Tlaloques could rain; this the people imagined because ordinarily a month or more before the rains began there blew strong winds throughout all New Spain. Quetzalcohuatl is described as having worn during life, for the sake of modesty, garments that reached down to the feet, with a blanket over all, sown with red crosses. The Cholulans preserved certain green stones that had belonged to him, regarding them with great veneration and esteeming them as relics. * * * * * * He also arranged the calendar, and taught his subjects fit religious ceremonies; preaching specially against human sacrifices, and ordering offerings of fruits and flowers only. He would have nothing to do with the wars, even covering his ears when the subject was mentioned. His was a veritable golden age, as in the time of Saturn; animals and even men lived in peace, the soil produced the richest harvests without cultivation, and the grain grew so large that a man found it trouble enough to carry one ear; no cotton was dyed, as it grew of all colors, and fruits of all kinds abounded. Everybody was rich and Quetzalcohuatl owned whole palaces of gold, silver and precious stones. The air was filled with the most pleasant aromas, and a host of finely feathered birds filled the world with melody.[32]

So, too, the following:

Only Quetzalcohuatl among all the gods was pre-eminently called Lord; in such sort, that when any one swore, saying, By our Lord, he meant Quetzalcohuatl and no other; though there were many other highly esteemed gods. For indeed the service of this god was gentle, neither did he demand hard things, but light; and he taught only virtue, abhorring all evil and hurt. Twenty years this good deity remained in Cholula, then he passed away by the road he had come, carrying with him four of the principal and most virtuous youths of that city. He journeyed for a hundred and fifty leagues, till he came to the sea, in a distant province called Goatzacoalco. Here he took leave of his companions and sent them back to their city, instructing them to tell their fellow citizens that a day should come in which the white men would land upon their coasts, by the way of the sea in which the sun rises; brethren of his and having beards like his; and that they should rule that land.[33]The Mexicans always waited for the accomplishment of this prophecy, and when the Spaniards came they took them for the descendants of their meek and gentle prophet, although, as Mendieta remarks with some sarcasm, when they came to know them and to experience their works, they thought otherwise.[34]

Relative to Quetzalcohuatl in his capacity of Deity I shall quote the following passage from Lord Kingsborough's great work as representing the sum of his extensive research upon the subject and its elaborate presentation:

How truly surprising it is to find the Mexicans, who seem to have been quite unacquainted with the doctrines of the migration of the soul and the metempsychosis, should have believed in the incarnation of the only son of their supreme god Tonacatecutle. For Mexican mythology speaking of no other son of that God except Quetzalcohuatl, who was born of Chimalman, the virgin of Tula, without connection with man, and by his breath alone, (by which may be signified his word or his will, announced to Chimalman by word of mouth of the celestial messenger, whom he dispatched to inform her that she should conceive a son), it must be presumed that Quetzalcohuatl was his only son.[35]Other arguments might be adduced to show, that the Mexicans believed that Quetzalcohuatl was both god and man, that he had previously to his incarnation, existed from all eternity,[36]that he had created both the world and man,[37]that he descended from heaven to reform the world by penance, that he was born with the perfect use of reason, that he preached a new law, and, being king of Tula, was crucified for the sins of mankind, as is obscurely insinuated by the interpreter of the Vatican Codex, plainly declared in the traditions of Yucatan, and mysteriously represented in the Mexican paintings.[38]It would be a useless repetition of facts already stated in the preceding pages of the present volume, to undertake separately to prove all these points; and we shall confine ourselves in this place to the three first very important articles. The reflection must have suggested itself to those who have perused the New Testament, that Christ is as frequently distinguished there by the appellation of the "Son of Man," as by that of the "Son of God," in reference no doubt to his humanity, and to the famous prophecy contained in the ninth verse of the ninth chapter of Isaiah: "For unto us a child is born, unto us a son is given:" which Christians, on the authority of many passages in the four Gospels, apply to Christ, although the Jews some times interpret it of the Messiah, and some times of King Hezekiah. The Mexicans bestowed the appellation of Topilitzin on Quetzalcohuatl, the literal signification of which is "our son," or "our child," the proper name being compounded of "to," "our," and "piltzin," defined by Alonso de Molina in his rare and copious vocabulary of the Mexican and Spanish languages to be mino o nina, "a boy or a girl," and associated by him with the cognate terms of "piltontli" and "pilzintia;" and it may not be unreasonably assumed, since analogies, which are numerous and not isolated, as their number increases, increase also their ratio of probability, not only that the Mexicans were acquainted with Isaiah's famous prophecy, but to mark their belief of the accomplishment of that prophecy, in the person of Quetzalcohuatl, that they named him Topiltzin; no less account of his having been born from a virgin of the daughters of men, then because another equally celebrated prediction of the same prophet declared that he should receive a name from that very circumstance: "Therefore the Lord himself shall give you a sign, Behold a virgin shall conceive and bear a son, and shall call his name Immanuel." And the proper name Topilitzin does in fact bear a signification corresponding, if not literally, yet entirely in substance with that of Immanuel: since "God with us," which is the interpretation of the Hebrew name, means God domiciliated amongst men; and the full force of the expression is preserved in the term Topilitzin, which might be interpreted the Son of Man, or God on a level with men; for the Mexicans believed that Quetzalcohuatl took human nature upon him, partaking of all infirmities of man, and was not exempt from sorrow, pain, or death, and that he suffered voluntarily to atone for the sins of mankind.[39]

It would be a useless repetition of facts already stated in the preceding pages of the present volume, to undertake separately to prove all these points; and we shall confine ourselves in this place to the three first very important articles. The reflection must have suggested itself to those who have perused the New Testament, that Christ is as frequently distinguished there by the appellation of the "Son of Man," as by that of the "Son of God," in reference no doubt to his humanity, and to the famous prophecy contained in the ninth verse of the ninth chapter of Isaiah: "For unto us a child is born, unto us a son is given:" which Christians, on the authority of many passages in the four Gospels, apply to Christ, although the Jews some times interpret it of the Messiah, and some times of King Hezekiah. The Mexicans bestowed the appellation of Topilitzin on Quetzalcohuatl, the literal signification of which is "our son," or "our child," the proper name being compounded of "to," "our," and "piltzin," defined by Alonso de Molina in his rare and copious vocabulary of the Mexican and Spanish languages to be mino o nina, "a boy or a girl," and associated by him with the cognate terms of "piltontli" and "pilzintia;" and it may not be unreasonably assumed, since analogies, which are numerous and not isolated, as their number increases, increase also their ratio of probability, not only that the Mexicans were acquainted with Isaiah's famous prophecy, but to mark their belief of the accomplishment of that prophecy, in the person of Quetzalcohuatl, that they named him Topiltzin; no less account of his having been born from a virgin of the daughters of men, then because another equally celebrated prediction of the same prophet declared that he should receive a name from that very circumstance: "Therefore the Lord himself shall give you a sign, Behold a virgin shall conceive and bear a son, and shall call his name Immanuel." And the proper name Topilitzin does in fact bear a signification corresponding, if not literally, yet entirely in substance with that of Immanuel: since "God with us," which is the interpretation of the Hebrew name, means God domiciliated amongst men; and the full force of the expression is preserved in the term Topilitzin, which might be interpreted the Son of Man, or God on a level with men; for the Mexicans believed that Quetzalcohuatl took human nature upon him, partaking of all infirmities of man, and was not exempt from sorrow, pain, or death, and that he suffered voluntarily to atone for the sins of mankind.[39]

As already remarked, there is much attributed to this Deity of native American tradition that seems incompatible with the character of Messiah, and with his labors while in the western hemisphere; but for all that one may see in outline here the leading truths respecting the Son of God as made known to the Nephites through prophecies and the Christ's advent among them, all of which is set forth in the Book of Mormon; while that which is not congruous to Messiah and his mission to the Nephites, results—as already pointed out—from the confusion of a number of traditions concerning several other great characters who have figured in native American history, and of whom the Book of Mormon speaks. But, in the foregoing excerpts from the works of those skilled in the lore of ancient America, we have the account of "The great or the glorious Man of the country,"[40]that can be no other than the Hebrew Messiah—the Jesus Christ of the Book of Mormon. There are the signs of his birth: the signs of his death; his sudden advent among the people; his personal appearance—not incompatible with the personal appearance of Messiah, but rather in harmony with it; his birth of a virgin; his being the only son of God; his name signifying "God with man;" his being the creator of heaven and earth; his crucifixion for the sins of the world; his being peculiarly "the Lord" to whom men prayed; his love of peace, his hatred of war; his respect for existing religion, yet his enlargement of it and the addition of religious rites and ceremonies; his teaching the people perfectly in their own tongue, yet also in new and honied words; his compassion for the sick, and healing them; his choosing special disciples to teach his religion and making them priests of the same order as himself; the beauty and gentleness of his religion that stands in such marked contrast to the subsequent harsh and sanguinary superstition that darkened the lives of the natives; his instructions as to historical records; his taking with him on his departure from the country four of the principal and most virtuous youths of the city of Cholula to the sea where he separated from them and sent back messages to his followers by them, promising to return;[41]his prediction of other and white races to come and occupy the western world and rule it; his mysterious departure from the land, and his promise to return. All this, which so perfectly agrees both with the character and ministry of Messiah among the Nephites, as described in the Book of Mormon, is set forth in such clearness that it cannot be discredited because of some evident fantasies and incongruities in other parts of the traditions.

1. III. Nephi xi: 3-12.

2. Native Races, Bancroft, Vol. V., pp. 23, 24.

3. Such was the case with I Nephi and also Mosiah II. (Omni v: 12-22). Also King Benjamin, (Mosiah i: 2). In fact all the Nephite kings seem to have performed priestly functions; while under the Republic Alma was made president of the state and high priest of the Church, (Mosiah xxix: 42), and in the fifty-third year of the Republic Nephi, the son of Helaman, was, for a time, both president of the Republic and high priest of the Church. (Helaman iii: 37 and chapter iv.)

4. The Mexicans believed that Quetzalcohuatl united in his own person the character of king, priest and prophet. (Kingsborough, Vol. VI., p. 213). Prescott speaking of Montezuma says: "He had been elected to the regal dignity in preference to his brothers for his several qualification both as a ruler and a priest, a combination of offices sometimes found in the Mexican candidates, as it was, more frequently, in the Egyptian." (Conquest of Mexico, Vol. I., p. 215). The same author speaking of the Incas of Peru says: "As the representative of the sun he stood at the head of the priesthood and presided at the most important of the religious festivals." (Conquest of Peru, Vol. I., p. 41). In a note on this passage Mr. Prescott takes exception to what he calls the "sweeping assertion" of Carli to the effect that the royal and sacerdotal authority were blended together in Peru; yet in another passage Prescott himself compares the ancient Peruvian government with that of the Jews and says: "The Inca was both the law giver and the law. He was not merely the representative of divinity, or like the pope, its vicegerant, but he was divinity itself." (Conquest of Peru, Vol. I., p. 135). Tschudi emphatically states the union of king and priest in the Incas as follows: "Moreover, the monarchs of Peru, as children of the sun, and descendants, in a direct line, from Manco-Capac, were the high priests and oracles in religious matters. Thus uniting the legislative and executive power, the supreme command in war, absolute sovereignity in peace, and a venerated high priesthood in religious feasts, they exercised the highest power ever known to man—realized in their persons the famous union of the pope and the emperor, and more reasonably than Louis XIV., might have exclaimed: "I am the state!" (Peruvian Antiquities, Tschudi, pp. 74, 75).

5. Alma xlv: 18, 19.

6. III. Nephi i: 1-3.

7. Native Races, Vol. V., pp. 27, 28. Our author here follows Claviergo.

8. The chronology of legends, or even traditions, is very uncertain; and the variation of a few hundred years or so is not serious. The main point in the above case is that Votan came to America some hundreds of years B. C.

9. Of Lehi's family there were himself and wife, and four sons. Zoram, the servant of Laban; he married one of the daughters of Ishmael. Of Ishmael's family there was himself and wife, two married sons and five daughters. If, as it is supposed, the four sons of Lehi married the four daughters of Ishmael then there were nine families that formed the colony. Ishmael, however, died during the colony's wanderings in Arabia, and hence there were eight families that reached America in the Nephite colony. (For above facts see I. Nephi ii, vi, vii, xvi: 34).

10. I. Nephi ii.

11. Bancroft, Native Races, Vol. V., p. 166.

12. I. Nephi i, and I. Nephi ii.

13. Those who would have further information concerning Votan are referred to Bancroft's Native Races, Vol. III., pp. 450, 455. Also Vol. V., pp. 159, 160. Also to Donnelley's Atlantis, chapter iv, and the past notes in these several works.

14. Mexican Antiquities, Kingsborough, Vol. VI., p. 419.

15. III. Nephi xvii: 7, 9.

16. III. Nephi xvii: 15-17.

17. III. Nephi xxiii.

18. III. Nephi xvii: 4, see also chapter xvi: 1-3.

19. Bancroft, Native Races, Vol. V., p. 621.

20. Bancroft, Native Races, Vol. III., pp. 135, 260, 451

21. Bancroft, Native Races, Vol. V., p. 25

22. Those who desire to follow the researches of the noble author on this point can do so by consulting Vol. VIII. of his elaborate work, pp. 5-51; also his explanations of plates 3, 10, 41 of the Vatican Codex with accompanying notes, Vol. VI. This is by no means all that his lordship writes upon the subject, but from these passages one may learn the substance of his theory, and the argument by which he sustains it.

23. Conquest of Mexico, Prescott, Vol. I., p. 64.

24. History of America Before Columbus, P. De Roo, Vol. I., pp. 540-544.

25. Perhaps the fullest and most accessible work on the subject is Bancroft's Native Races, Vol. III., pp. 248, 287; and P. De Roo's America Before Columbus, Vol. I., chapters xxii, xxiii.

26. Native Races, Bancroft, Vol. III., p. 250.

27. See II. Nephi xv: 2, 10.

28. See III. Nephi xi: 21, 28, also III. Nephi xviii: 1, 25. Compare these several passages from Nephi with the statement in the text.

29. This may simply be the traditional remembrance of the fact that the sign of the birth of Jesus was made an epoch from which the Nephites thenceforward reckoned their time. See III. Nephi ii: 4-8.

30. "Priests after the order of Quetzalcohuatl." The Book of Mormon teaches that the Nephites had the high Melchizedek priesthood among them. That is to say, the priesthood of their high priests was after the same order of priesthood as that held by the son of God. Hence we have Alma saying: "I am called to speak after this manner [he was preaching obedience to the people] according to the holy order of God, which is in Christ Jesus. * * * * * And now I say unto you that this is the order after which I am called, yea to preach unto my beloved brethren." (Alma v: 44, 49). "I would that ye should remember that the Lord God ordained priests after his holy order, which was after the order of his Son, to teach these things unto the people." (Alma xii: 1). The whole chapter deals with this subject of the priesthood, and should be considered as part of the reference. Jesus when instructing the twelve he had chosen from among the Nephites, said to them: "Ye shall be judges of this people according to the judgement which I shall give unto you, which shall be just; therefore what manner of men ought ye to be? Verily I say unto you, even as I am." (III. Nephi xxvii: 27). It is fairly clear, that Jesus appointed priests after his own order even as the traditions of the Mexicans teach that their deity Quetzalcohuatl appointed priests after his own order. The coincident of the tradition and the Nephite record is remarkable, and affords an item of incidental evidence of considerable importance.

31. Compare this statement with the following passage: "Behold, verily, verily, I say unto you, ye must watch and pray always, lest ye enter into temptation. * * * * * Therefore ye must always pray unto the Father in my name; and whatsoever ye shall ask the Father in my name, which is right, believing that ye shall receive, behold it shall be given unto you. Pray in your families unto the Father, always in my name, that your wives and your children may be blessed." (III. Nephi xviii: 12, 21).

32. Native Races, Bancroft, Vol. III., pp. 259, 260, 274. For a description of the Nephite "golden age," whence comes this "golden age" of the tradition, see III. Nephi, chapter xxiv, xxviii.

33. With this statement compare III. Nephi xvi: 6, 16; also III. Nephi xx: 14, 20, 27, 28; also III. Nephi xxi: 12, 25. Where the Savior predicts the coming of the Gentiles to the promised land, and their privileges and responsibilities respecting it.

34. Bancroft, Native Races, Vol. III., p. 251.

35. Compare I. Nephi xi: 12-21; I. Nephi x: 4-6. Also I. Nephi xi: 21; Ether iii: 6-16.

36. Mosiah iii: 4, 5.

37. Helaman xiv: 12; Ether iii: 14-16.

38. III Nephi xi: 6-12.

39. Kingsborough's Mexican Antiquities, Vol. VI., p. 507.

40. The happy suggestion of title is De Roo's Ante, p. 298.

41. Readers of the Book of Mormon will find in this circumstance a resemblance to the fact of Jesus granting to three of the twelve disciples chosen from among the Nephites the privilege of remaining on earth without tasting death until he should return in glory. And when it is remembered that in granting this request to the three Nephites Jesus coupled the name of John, the beloved disciple, in Judea, to whom had been granted the same privilege (St. John xxi), sufficient ground work was laid for the tradition of the "four" "most virtuous youths" who were given a special mission by Quetzalcohuatl to his followers. The incident concerning the three Nephite disciples and the mention of John in connection with them will be found in III. Nephi xxviii.

EXTERNAL EVIDENCES—THE HEBREW ORIGIN OF THE NATIVE AMERICAN RACES—HEBREW RELICS.

I next call attention to the evidences of the Hebrew origin of the native Americans, which origin, of course, if established beyond reasonable doubt, will be one more item of evidence—one, too, of very great weight in the volume of cumulative evidence here being compiled, since the Hebrew origin of the native American races is fundamental as testimony to the truth of the Book of Mormon. The Hebrew origin of those races in our book is so unequivocally stated and so emphasized that if the said American races could be proven beyond doubt to be of other than Hebrew origin, the claims of the Book of Mormon would be shattered.

The chief sources of information on this subject are the writings of Gregoria Garcia, Edward King (Lord Kingsborough), and James Adair. The first is a Spanish Dominican author, born about 1560; he died 1627. He spent some twelve years in Central American countries as a missionary among the natives, during which time he gathered his materials for his chiefest work, "Origin de los Indios." While contending for the theory that the Indians are descendants of the Ten Tribes, Garcia collected evidences on both sides of the question, though both his evidences and arguments tend to prove the theory of Hebrew origin.

Lord Kingsborough was born in 1795, and died at Dublin in 1837. His "Antiquities of Mexico," ten volumes, imperial folio, were published in London between 1830-48, consequently, since he died in 1837, some of the volumes were issued after his death. His theory is that the Indians are descendants of the Lost Tribes of Israel, and to the establishment of this view he bends all his energies. He is open to the charge of being over zealous for his theory, and doubtless has been somewhat extravagant in his assumptions of proofs—in matters of detail, at least; but, after all proper discount is made for the over-zeal of an enthusiast—fanatic, if you will,—there remains a body of evidence in his works for the Hebrew origin of native American races which has never been successfully disposed of by those who dispute his theory. Even Bancroft, who holds his theory in contempt, is forced to admit that his "enthusiasm is never offensive," and further says of him, "There is a scholarly dignity about his work which has never been attained by those who have jeered and railed at him."[1]

Adair's work, "History of the North American Indians," is included in the eighth volume of Kingsborough's works. James Adair was an English trader among the North American Indians from 1735 to 1775—forty years. It was in 1775 that his work was published. His observations were confined to the North American Indians; hence these three authors may be said to cover the entire field of our investigation. I shall give extracts from all these writers, making use of Bancroft's abridgment of their works as being at once accurate and most accessible to the reader.

I begin with Garcia:

The opinion that the Americans are of Hebrew origin is supported by similarities in character, dress, religion, physical peculiarities, condition, and customs. The Americans are at heart cowardly, and so are the Jews; the history of both nations proves this. The Jews did not believe in the miracles of Christ, and for their unbelief were scattered over the face of the earth, and despised of all men; in like manner the people of the New World did not readily receive the true faith as preached by Christ's Catholic disciples, and are therefore persecuted and being rapidly exterminated. Another analogy presents itself in the ingratitude of the Jews for the many blessings and special favors bestowed on them by God. * * * * * * Both Jews and Americans are noted for their want of charity and kindness to the poor, sick and unfortunate; both are naturally given to idolatry; many customs are common to both such as raising the hands to heaven when making a solemn affirmation, calling all near relatives brothers, showing great respect and humility before superiors, burying their dead on hills and high places without the city, tearing their clothing on the reception of bad tidings, giving a kiss on the cheek as a token of peace, celebrating a victory with songs and dances, casting out of the place of worship women who are barren, drowning dogs in a well, practicing crucifixion. * * * * * * * * The dress of the Hebrew was in many points like that of the Americans. * * * * * * The Jews preferred the flesh-pots of Egypt and a life of bondage to heavenly manna and the promised land; the Americans liked a life of freedom and a diet of roots and herbs, better than the service of the Spaniards with good food. The Jews were famous for fine work in stone, as is shown by the buildings of Jerusalem, and a similar excellence in this art is seen in the American ruins. The Mexicans have a tradition of a journey undertaken at the command of a god, and continued for a long time under the direction of certain high priests, who miraculously obtained supplies for their support, this bears a striking resemblance to the Hebrew story of the wandering in the desert.[2]* * * * Moreover, many traces of their old laws and ceremonies are to be found among them at the present day. For instance, both Jews and Americans gave their temple into the charge of priests, burned incense, anointed the body, practiced circumcision, kept perpetual fires on their altars, forbade women to enter the temple immediately after giving birth, and husbands to sleep with their wives for seven days during the period of menstruation, prohibiting marriage or sexual intercourse between relatives within the second degree, made fornication with a slave punishable, slew the adulterer, made it unlawful for a man to dress like a woman, or a woman like a man, put away their brides if they prove to have lost their virginity, kept the ten commandments.

Answering the objection that the American Indians do not speak Hebrew, Garcia says:

But the reason for this is that the language has gradually changed, as has been the case with all tongues. Witness the Hebrew spoken by the Jews at the present time, which is much corrupted and very different from what is originally was. There do actually exist, besides, many Hebraic traces in the American languages.[3]

The main items of Lord Kingsborough's evidences and arguments are thus summarized by Bancroft:

The religion of the Mexicans strongly resembled that of the Jews, in many minor details, as will be presently seen, and the two were practically alike, to a certain extent in their very foundation; for, as the Jews acknowledged a multitude of angels, arch-angels, principalities, thrones, dominions, and powers, as the subordinate personages of their hierarchy, so did the Mexicans acknowledge the unity of the deity in the person of Tezcatlipoca, and at the same time worship a great number of other imaginary beings. Both believed in a plurality of devils subordinate to one head, who was called by the Mexicans Mictlantecutli, and by the Jews Satan. * * * * * * It is probable that the Toltecs were acquainted with the sin of the first man committed at the suggestion of the woman, herself deceived by the serpent, who tempted her with the fruit of the forbidden tree, who was the origin of all our calamities, and by whom death came into the world. We have seen in this chapter that Kingsborough supposes the Messiah and his story to have been familiar to the Mexicans. There is reason to believe that the Mexicans, like the Jews, offered meat and drink offerings to stones. There are striking similarities between the Babel, flood, and creation myths of the Hebrews and the Americans. Both Jews and Mexicans were fond of appealing in their adjurations to the heaven and the earth. Both were extremely superstitious, and firm believers in prodigies. * * * * It is very probable that the Sabbath of the seventh day was known in some parts of America. The Mexicans applied the blood of sacrifices to the same uses as the Jews; they poured it upon the earth, they sprinkled it, they marked persons with it, and they smeared it upon walls and other inanimate things. No one but the Jewish high priest might enter the Holy of Holies. A similar custom obtained in Peru. Both Mexicans and Jews regarded certain animals as unclean and unfit for food. Some of the Americans believed with some of the Talmudists in a plurality of souls. That man was created in the image of God was a part of the Mexican belief. It was customary among the Mexicans to eat the flesh of sacrifices of atonement. There are many points of resemblance between Tezcatlipoca and Jehovah. Ablutions formed an essential part of the ceremonial law of the Jews and Mexicans. The opinions of the Mexicans with regard to the resurrection of the body, accorded with those of the Jews. The Mexican temple, like the Jewish, faced the east. "As amongst the Jews the ark was a sort of portable temple in which the deity was supposed to be continually present, and which was accordingly borne on the shoulders of the priests as a sure refuge and defense from their enemies, so amongst the Mexicans and the Indians of Michoacan and Honduras an ark was held in the highest veneration, and was considered an object too sacred to be touched by any but the priests. * * * * * The Yucatec conception of a trinity resembles the Hebrews. It is probable that Quetzalcohuatl whose proper name signifies "feathered serpent," was so called after the brazen serpent which Moses lifted up in the wilderness, the feathers perhaps alluding to the rabbinical tradition that the fiery serpents which god sent against the Israelites were of a winged species. The Mexicans, like the Jews, saluted the four cardinal points, in their worship. There was much in connection with sacrifices that was common to Mexicans and Jews. * * * * * * In various religious rites and observances, such as circumcision, confession, and communion, there was much similarity. Salt was an article highly esteemed by the Mexicans, and the Jews always offered it in their oblations. Among the Jews, the firstling of an ass had to be redeemed with a lamb, or if unredeemed, its neck was broken. This command of Moses should be considered in reference to the custom of sacrificing children which existed in Mexico and Peru. The spectacle of a king performing a dance as an act of religion was witnessed by the Jews as well as by Mexicans. As the Israelites were conducted from Egypt by Moses and Aaron who were accompanied by their sister Miriam, so the Aztecs departed from Astlan under the guidance of Huitziton and Tecpatzin, the former of whom is named by Acosta and Herrera, Mexi, attended likewise by their sister Quilaztli, or, as she is otherwise named, Chimalman or Malinalli, both of which latter names have some resemblance to Miriam, as Mexi has to Moses. * * * * * * * It is impossible, on reading what Mexican mythology records of the war in heaven and of the fall of Tzontemoc and the other rebellious spirits; of the creation of light by the word of Tonacatecutli, and of the division of the waters; of the sin of Ytztlacoliuhqui, and his blindness and nakedness; of the temptation of Suchiquecal, and her disobedience in gathering roses from a tree, and the consequent misery and disgrace of herself and her posterity—not to recognize scriptural analogies. Other Hebrew analogies Lord Kingsborough finds in America, in the dress, insignia, and duties of priests; in innumerable superstitions concerning dreams, apparitions, eclipses, and other more common-place events; in certain festivals for rain; in burial and mourning ceremonies; in the diseases most common among the people; in certain regularly observed festivals; in the dress of certain nations; in established laws; in physical features; in architecture; in various minor observances, such as offering water to a stranger that he might wash his feet, eating dust in token of humility, anointing with oil, and so forth; in the sacrifice of prisoners; in manner and style of oratory; in the stories of giants; in respect paid to God's name; in games of chance; in marriage relations; in childbirth ceremonies; in religious ideas of all sorts; in respect paid to kings; in uses of metals; in treatment of criminals, and punishment of crimes; in charitable practices; in social customs; and in a vast number of other particulars.[4]

Following is the summary of Adair's evidences and arguments:

The Israelites were divided into tribes and had chiefs over them, so the Indians divided themselves: each tribe forming a little community within the nation. And as the nation hath its particular symbol, so from nation to nation among them we shall not find one individual who doth not distinguish himself by his family name. Every town has a state house or synedrion, the same as the Jewish Sanhedrim, where almost every night the head men meet to discuss public business. The Hebrew nation were ordered to worship Jehovah the true and living God, who by the Indians is styled Yohewah. The ancient heathens, it is well known worshiped a plurality of gods: but these American Indians pay their religious devoir to Loak Ishtohoollo Aba, The Great Beneficent Supreme Holy Spirit of Fire. They do not pay the least perceptible adoration to images. Their ceremonies in their religious worship accord more nearly with the Mosaic institutions, which could not be if they were of heathen descent. * * * * * Their opinion that God chose them out of all the rest of mankind as his peculiar and beloved people, fills both the white Jew and the red American, with that steady hatred against all the world, which renders them hated and despised by all. We have abundant evidence of the Jews believing in the ministration of angels, during the Old Testament dispensation, their frequent appearances and their services on earth, are recorded in the oracles, which the Jews themselves receive as given by divine inspiration, and St. Paul in his epistle addressed to the Hebrews speaks of it as their general opinion that "angels are ministering spirits to the good and righteous on earth." The Indian sentiments and traditions are the same. They believe the higher regions to be inhabited by good spirits, relations to the Great Holy One, and that these spirits attend and favor the virtuous. The Indian language and dialects appear to have the very idiom and genius of the Hebrew. Their words and sentences are expressive, concise, emphatical, sonorous, and bold, and often both in letters and signification synonymous with the Hebrew language. They count time after the manner of the Hebrews, reckoning years by lunar months like the Israelites who counted by moons. The religious ceremonies of the Indian Americans are in conformity with those of the Jews, they having their prophets, high priest, and others of religious order. As the Jews had a sanctorum or most holy place, so have all the Indian nations. The dress also of their high priests is similar in character to that of the Hebrews. The festivals, feasts, and religious rites of the Indian Americans have also great resemblance to that of the Hebrews. The Indian imitates the Israelite in his religious offerings. The Hebrews had various ablutions and anointings according to the Mosaic ritual—and all the Indian nations constantly observe similar customs from religious motives. Their frequent bathing, or dipping themselves and their children in rivers, even in the severest weather, seems to be as truly Jewish as the other rites and ceremonies which have been mentioned. The Indian laws of uncleanliness and purification, and also the abstaining from things deemed unclean are the same as those of the Hebrews. The Indian marriages, divorces and punishments of adultery, still retain a strong likeness to the Jewish laws and customs on these points. Many of the Indian punishments resemble those of the Jews. Whoever attentively views the features of the Indian, and his eye and reflects on his fickle, obstinate, and cruel disposition will naturally think of the Jews. The ceremonies performed by the Indians before going to war, such as purification and fasting, are similar to those of the Hebrew nation. The Israelites were fond of wearing beads and other ornaments, even as early as the patriarchal age and in resemblance to these customs the Indian females continually wear the same, believing it to be a preventive against many evils. The Indian manner of curing the sick is very similar to that of the Jews. Like the Hebrews, they firmly believe that diseases and wounds are occasioned by divine anger, in proportion to some violation of the old beloved speech. The Hebrews carefully buried their dead, so on any accident they gathered their bones, and laid them in tombs of their forefathers; thus all the numerous nations of Indians perform the like friendly office to every deceased person of their respective tribes. The Jewish records tell us that the women mourned for the loss of their deceased husbands, and were reckoned vile by the civil law if they married in the space of at least ten months after their death. In the same manner all the Indian widows, by an established strict penal law, mourn for the loss of their deceased husbands; and among some tribes for the space of three or four years. The surviving brother by the Mosaic law, was to raise seed to a deceased brother, who left a widow childless, to perpetuate his name and family. The American law enforces the same rule. When the Israelites gave names to their children or others they chose such appellatives as suited best their circumstances and the times. This custom is a standing rule with the Indians."[5]

There are writers upon the subject of American Antiquities who hold, first: that not all the foregoing points of comparison between native American races and the Hebrews are clearly established; and second: that if they were all clearly established it would not necessarily prove identity of race. This much, however, can be insisted upon by those who accept the Book of Mormon as true; namely, that since no counter theory of origin for our native American races has yet been conclusively proven, (and as matters now stand, seems impossible of being proven), and as the Book of Mormon makes bold to so definitely announce the Hebrew origin of the people whose history in outline it gives, so much in the foregoing summary of points of comparison between the American races and the Hebrews as may not be successfully contradicted stands as evidence of no mean order for the truth of our Nephite record.

In addition to these summaries of evidence on the Hebrew origin of the native American races there are several special discoveries bearing on the subject that I think should be mentioned. One is related by Ethan Smith, author of "Views of the Hebrews," a work in which he undertakes to prove that the American Indians are descendants of the Ten Lost Tribes of Israel. While preparing his work for a second edition, he heard of the discovery in Pittsfield, Massachusetts, of a parchment, supposed to be of native American origin, covered with Hebrew characters. Mr. Smith went to Pittsfield to investigate the matter, and found the facts to be as follows, the information being given by the man who found the parchment:

This [the discoverer of the parchment] was Joseph Merrick, Esq., a highly respectable character in the church of Pittsfield, and in the county, as the minister of the place informed [me]. Mr. Merrick gave the following account; that in 1815, he was leveling some ground under and near an old wood shed standing on a place of his, situated on Indian Hill, (a place in Pittsfield, so called, and lying, as the writer was afterward informed, at some distance from the middle of the town where Mr. Merrick is now [about 1825] living). He ploughed and conveyed away old chips and earth, to some depth, as the surface of the earth appeared uneven. After the work was done, walking over the place, he discovered, near where the earth had been dug the deepest, a kind of black strap, about six inches in length, and one and a half in breadth, and something thicker than a draw leather [tug] of a harness. He perceived it had at each end a loop of some hard substance, probably for the purpose of carrying it. He conveyed it into his house, and threw it in an old tool box. He afterward found it thrown out of doors, and again conveyed it to the box. He attempted to cut it open, and found it was formed of pieces of thick raw hide, sewed and made water tight with the sinews of some animal; and in the fold it contained four folded leaves of old parchment. These leaves were of a dark yellow, and contained some kind of writing. Some of the neighbors saw and examined them. One of these parchments they tore in pieces; the other three he saved, and delivered them to Mr. Sylvester Larned, a graduate then in town, who took them to Cambridge, and had them examined. They were written in Hebrew with a pen, in plain and intelligible writing. The following is an extract of a letter sent to Mr. Merrick by Mr. Larned, upon this subject:Sir:—I have examined the parchment manuscript, which you had the goodnesss to give me. After some time and with much difficulty and assistance I have ascertained their meaning, which is as follows: (I have numbered the manuscripts.)No. 1, is translated by Duet. vi: 4-9 verses inclusive.No. 2, by Deut, xi: 13-21 verses inclusive.No. 3, Exod. xiii: 11-16 verses inclusive.I am, etc. [Signed] SYLVESTER LARNED.[6]

Sir:—I have examined the parchment manuscript, which you had the goodnesss to give me. After some time and with much difficulty and assistance I have ascertained their meaning, which is as follows: (I have numbered the manuscripts.)

No. 1, is translated by Duet. vi: 4-9 verses inclusive.

No. 2, by Deut, xi: 13-21 verses inclusive.

No. 3, Exod. xiii: 11-16 verses inclusive.

I am, etc. [Signed] SYLVESTER LARNED.[6]

Another discovery of Hebrew writing—the Ten Commandments engraved on a stone tablet—was made in Ohio; and was seen by Mr. A. A. Bancroft, the father of H. H. Bancroft, author of "Native Races." The latter relates the circumstances of finding this relic as follows:

About eight miles southeast of Newark there was formerly a large mound composed of masses of free stone, which had been brought from some distance and thrown into a heap without much placing or care. In early days, stone being scarce in that region, the settlers carried away the mound piece by piece to use for building purposes, so that in a few years there was little more than a large flattened heap of rubbish remaining. Some fifteen years ago, the county surveyor (I have forgotten his name), who had for some time been searching ancient works, turned his attention to this particular pile. He employed a number of men and proceeded at once to open it. Before long he was rewarded by finding in the centre and near the surface a bed of the tough clay generally known as pipe-clay, which must have been brought from a distance of some twelve miles. Imbedded in the clay was a coffin, dug out of a burr-oak log, and in a pretty good state of preservation. In the coffin was a skeleton, with quite a number of stone ornaments and emblems, and some open brass rings, suitable for bracelets or anklets. These being removed, they dug down deeper, and soon discovered a stone dressed to an oblong shape, about eighteen inches long and twelve wide, which proved to be a casket, neatly fitted and completely water-tight, containing a slab of stone of hard and fine quality, and an inch and a half thick, eight inches long, four inches wide at one end, and tapering to three inches at the other. Upon the face of the slab was the figure of a man, apparently a priest with a long flowing beard, and a robe reaching to his feet. Over his head was a curved line of characters, and upon the edges and back of the stone closely and neatly carved letters. The slab, which I saw myself, was shown to the Episcopalian clergyman of Newark, and he pronounced the writings to be the Ten Commandments in ancient Hebrew.[7]

Mr. Bancroft, referring to these circumstances, says that in neither of them "is it certain or even probable that the relic existed in America before the conquest," though he gives no reason for the rather dogmatic statement. For my own part, and especially in the latter case, I see no reason to doubt the existence of these relics in America before the advent of the Spaniards. According to the Book of Mormon the ancient inhabitants of America, the Nephites, had the writings of Moses. The Ten Commandments were regarded as the summing up, the crystallization of the law of God[8]to the people, pending the advent of Messiah with the more perfect law of the gospel. What could be more natural than that they should multiply copies of these scriptures, or parts of them, especially such parts as related to particular promises or warnings to Israelites, as do the passages on the parchment found in Pittsfield, Massachusetts? Or such summaries of the law of Moses as the Ten Commandments constitute? That the Nephites did multiply copies of the scriptures they had in their possession (and doubtless also copies of striking passages of those scriptures) is evident from what is said upon the subject by Mormon when giving an account of the transfer of the Nephite records from one Shiblon to Helaman, the son of Helaman: "Now, behold, all those engravings which were in the possession of Helaman, were written and sent forth among the children of men throughout all the land, save it were those parts which had been commanded by Alma should not go forth."[9]

The part here prohibited transcription and circulation related to the oaths and constitutions of the secret societies from the record of the Jaredites;[10]but for the rest, there was perfect liberty to multiply copies of the scriptures, and that it was done is further evidenced from the fact that missionaries from the Nephites to the Lamanites are found to be in possession of copies of the scriptures which Lehi's colony brought with them from Jerusalem, and from which they read for the instruction of their hearers.[11]It is not difficult to believe, in the light of these facts, that noted personages among native Americans should have engraved on stone or parchment in Hebrew or in other characters passages of the holy scriptures; nor is it incredible that these should be buried with them—since to bury one's personal effects with him was a custom of the natives—and that afterwards the relics should be discovered as in the two instances cited. The fact of the discoveries is beyond question: the nature of them is strong incidental proof of the claims of the Book of Mormon.

Of this Newark discovery, the late Orson Pratt, who examined the engraved stone in the city of New York, and which at the time was in possession of the "Ethnological Society" of that city, makes the following very valuable and convincing statement and argument respecting the find. It should also be remembered that Elder Pratt's knowledge of the Hebrew language makes his comments all the more conclusive; while the fact that he points out in his statement that there is in this Newark Tablet none of the modern "points" and "characters" that have been introduced into the Hebrew "during the last two thousand four hundred years," proves conclusively that the Newark Tablet is an ancient, not a modern production.

Thirty years after the Book of Mormon was put in print, giving the history of the settlement of this country, one of the great mounds south of the great lakes near Newark, in Ohio, was opened. What was found in it? A great many curiosities, among which were some copper pieces, supposed to be money. After digging down many feet, and carrying off many thousand loads of stone, they at length found a coffin in the midst of a hard kind of fire clay. Underneath this they found a large stone that appeared to be hollow; something seemed to rattle inside of it. The stone was cemented together in the middle, but with some little exertion they broke it open, when another stone was found inside of it, of a different nature entirely from its covering. On the stone taken from the inside was carved the figure of a man with a priestly robe flowing from his shoulders; and over the head of this man were the Hebrew characters for "Moshe," the ancient name of Moses; while on each side of this likeness, and on different sides of the stone, above, beneath, and around about were the Ten Commandments that were received on Mount Sinai, written in the ancient Hebrew characters. Now recollect that the Book of Mormon had been in print thirty years before this discovery. And what does this discovery prove? It proves that the builders of these mounds, south of the great lakes in the great Mississippi Valley in Ohio, Indiana, Illinois, New York, etc., must have understood the Hebrew characters;[12]and not only that, but they must also have understood the law of Moses. Otherwise how happened it that they should write on this stone the Ten Commandments almost verbatim as they are now contained in King James's translation of the Bible. It proves that the builders of these mounds were Israelites, and that their illustrious dead, buried in these mounds, had these commandments buried with them in accordance with the custom of many of the ancient nations, especially the Egyptians, who were in the habit of consigning their written sacred papyrus to their great tombs. In Egypt many of these ancient manuscripts have been exhumed and, in many instances, pretended to be translated. So the Israelites followed the customs of these Eastern nations, and buried that which they considered most sacred, namely, the Ten Commandments, thundered by the voice of the Almighty in the midst of flaming fire on Mount Sinai in the ears of all the congregation of Israel.I have seen that sacred stone. It is not a hatched up story. I heard tell of it [the stone] as being in the Antiquarian Society, or rather, as it is now called, the Ethnological Society, in the City of New York. I went to the Secretary of that Society, and he kindly showed me this stone, of which I have been speaking, and being acquainted with modern Hebrew, I could form some kind of an estimate of the ancient Hebrew, for some of the modern Hebrew characters do not vary much in form from the ancient Hebrew. At any rate we have enough of ancient Hebrew, that has been dug up in Palestine and taken from among the ruins of the Israelites east of the Miditerranean Sea, to form some kind of an estimate of the characters, and comparing them, I could see and understand the nature of the writings upon these records. They were also taken to the most learned men of our country, who, as soon as they looked at them, were able to pronounce them to be not only ancient Hebrew, but they were also able to translate them and pronounced them to be the Ten Commandments. This, then, is external proof, independent of the Scriptural proofs to which I have alluded, in testimony of the divine authenticity of the Book of Mormon.Now, our modern Hebrew has many points; it has also many additional characters that have been made since these colonies left Jerusalem. Do you find on these ancient writings any of these modern characters that have been introduced during the last two thousand four hundred years? Not one. Do you find any Hebrew points representing vowels? Not one; and all the new consonants that have been introduced during the last two thousand four hundred years were not found upon this stone to which I have referred, showing plainly that it must have been of very ancient date.[13]

I have seen that sacred stone. It is not a hatched up story. I heard tell of it [the stone] as being in the Antiquarian Society, or rather, as it is now called, the Ethnological Society, in the City of New York. I went to the Secretary of that Society, and he kindly showed me this stone, of which I have been speaking, and being acquainted with modern Hebrew, I could form some kind of an estimate of the ancient Hebrew, for some of the modern Hebrew characters do not vary much in form from the ancient Hebrew. At any rate we have enough of ancient Hebrew, that has been dug up in Palestine and taken from among the ruins of the Israelites east of the Miditerranean Sea, to form some kind of an estimate of the characters, and comparing them, I could see and understand the nature of the writings upon these records. They were also taken to the most learned men of our country, who, as soon as they looked at them, were able to pronounce them to be not only ancient Hebrew, but they were also able to translate them and pronounced them to be the Ten Commandments. This, then, is external proof, independent of the Scriptural proofs to which I have alluded, in testimony of the divine authenticity of the Book of Mormon.

Now, our modern Hebrew has many points; it has also many additional characters that have been made since these colonies left Jerusalem. Do you find on these ancient writings any of these modern characters that have been introduced during the last two thousand four hundred years? Not one. Do you find any Hebrew points representing vowels? Not one; and all the new consonants that have been introduced during the last two thousand four hundred years were not found upon this stone to which I have referred, showing plainly that it must have been of very ancient date.[13]

In connection with his comments on this Newark Tablet Elder Pratt also makes the following statement:

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