CHAPTER XLIII

Internal Evidences (Continued).--The Spirit of the Book

I. The Poetry the Book of Mormon has Inspired

II. Summary of Internal Evidences

PART IV.

OBJECTIONS TO THE BOOK OF MORMON.

CHAPTER XLIV.

Counter Theories of Origin

I. Alexander Campbell's Theory

II. The Spaulding Theory of Origin

III. The Sidney Rigdon Theory

IV. I. Woodbridge Riley's Theory of the Origin of the Book of Mormon

CHAPTER XLVI.

(Erratum.--The numeral II is repeated in this chapter, as also in this

table in order to correspond with the number in the chapter.)

Objections to the Book of Mormon

I. Errors in Style and Grammar

II. Objections Based Upon the Existence of Passages in the Book of

Mormon Which Follow King James' Translation

II. Miscellaneous Objections Based on Literary Style and Language

III. The Difficulty of Passages from Isaiah Being Quoted by Nephite

Writers, that Modern Bible Criticism Holds were not Written Until the

Time of the Babylonian Captivity--and not Written by Isaiah at all

CHAPTER XLVII.

(Erratum.--After using numerals in this chapter from IV to VII, by an

error, the printer began again at V and ran to X. There is no break in

the order of the subjects, however, in the chapter, and the numerals in

this table are made to correspond with those in the text.)

Objections to the Book of Mormon (Continued)

IV. Pre-Christian Era Knowledge of the Gospel

V. The Unlawfulness of Establishing the Priesthood with Others than the

Tribe of Levi

VI. Nephite Knowledge of the "Call of the Gentiles."

VII. The Difficulty of the Three Days of Darkness

V. The Birth of Jesus "at Jerusalem."

VI. The Settlement of Modern Controversies

VII. The Book Contains Nothing New

VIII. Modern Astronomy in the Book

IX. The Geography of the Book

X. Of the Objection that the Transcript of Characters Made from

the Nephite Plates by Joseph Smith, Bear no Resemblance to the

Hieroglyphics and Language Characters Discovered in Central America on

Stone Tablets, Maya Books and Mexican Picture Writing

CHAPTER XLVIII

Objections to the Book of Mormon (Continued)

I. Alleged Plagiarisms of Historical and Biblical Events.

II. The Absence of Book of Mormon Names Both of Places and Persons in

Native American Language

III. Nephi's Temple

IV. The Difficulty of Iron and Steel Among the Nephites

V. The Horse and Other Domestic Animals of the Book of Mormon

VI. The Barges of the Jaredite Colony

VII. The Marvels of Liahona--"Compass."

VIII. The Weight of the Plates

VIII. The Death of Shiz

IX. Concluding Reflections

PART III.

The Evidences of the Truth of the Book of Mormon, Continued.

NEW WITNESSES FOR GOD

II.

THE BOOK OF MORMON.

CHAPTER XXX

INDIRECT EXTERNAL EVIDENCES (Continued)--AMERICAN TRADITIONS.

I.

_The Signs of Messiah's Birth._

The impressive signs given in the western world, according to the Book

of Mormon, of the birth and death of Messiah were of such a character

that they would doubtless obtain a fixed place in the traditions of

the native American people, though, as in the case of all legends, the

events are more or less distorted.

The signs of Messiah's birth, both as prophetically promised and

historically described, are as follows:

And behold, this will I give unto you for a sign at the time of

his (Messiah's) coming; for behold, there shall be great lights in

heaven insomuch that in the night before he cometh there shall be

no darkness, insomuch that it shall appear unto man as if it were

day, therefore there shall be one day and a night, and a day as if

it were one day, and there were no night; and this shall be unto

you for a sign; for ye shall know of the rising of the sun, and

also if its setting; therefore they shall know of a surety that

there shall be two days and a night; nevertheless the night shall

not be darkened; and it shall be the night before he is born. And

behold there shall a new star arise, such an one as ye never have

beheld; and this also shall be a sign unto you. [1]

And it came to pass that the words which came unto Nephi were

fulfilled, according as they had been spoken; for behold at the

going down of the sun, there was no darkness; and the people began

to be astonished, because there was no darkness when the night

came. * * * * * * And it came to pass also, that a new star did

appear, according to the word. [2]

And now the native legends on this subject. From the native Central

American documents compiled and followed by Fuentes y Guzman, quoted by

Juarrors, whom Bancroft follows, it is learned that a certain Quiche

prince, Acxopil, the son of Nimaquiche, observing that his people had

greatly increased in number and influence, divided his empire into

three kingdoms. And now Bancroft, who is quoting Juarrors:

Retaining for himself the first, he gave the second to his oldest

son, Jiutemal, and the third to his second son, Acxiquat; and this

division was made on a day when three suns were seen, which has

caused some to think that it took place on the day of the birth of

our Redeemer, a day on which it is commonly believed that such a

meteor was observed. [3]

The "day when three suns were seen"--"the day of the birth of our

Redeemer"--easily accords with the two days and a night of the

continuous light of the Book of Mormon, especially when considered in

connection with the appearance of a "new star" (the "meteor" of the

quotation) as a sign to the Nephites of the birth of Messiah.

Referring to the traditions of the primitive Nahua period, after

dealing with the events of the first age, which treats of the creation,

flood, dispersion of mankind, the migration of a colony of seven

families to a new land, etc., Bancroft, following the native writer

Ixtilxochiti, deals with the second Nahua age, as follows:

The second age, the "sun and air," terminated with a great

hurricane which swept away trees, rocks, houses and people,

although many men and women escaped, chiefly such as took refuge

in caves which the hurricane could not reach. After several days

the survivors came out to find a multitude of apes living in the

land; and all this time they were in darkness, seeing neither the

sun nor the moon. The next event recorded, although Veytia makes it

precede the hurricane, is the stopping of the sun for a whole day

in his course, as at the command of Joshua as recorded in the Old

Testament, [4]

Let no one confound these cataclysms attended with darkness to the

flood period of the first Nahua age--which is identical with Noah's

flood; they relate to disasters subsequent to that period; they

correspond in time and character to the disasters described in the Book

of Mormon as taking place in the western hemisphere during the time of

the crucifixion and interment of Messiah in Judea. This, I believe,

will be established as reasonably clear as we proceed.

Concerning the foregoing passage, I also call attention to the fact

that Veytia is said to place before the tempest and the darkness of

the tradition the stopping of the sun for a whole day in his course,

as at the command of Joshua. Instead of having reference to the Joshua

incident, however, may not the incident of the American tradition have

reference to the Book of Mormon sign of Messiah's birth, these two days

and a night through which there was continuous light? [5] The apparent

"stopping of the sun a whole day in his course" would certainly give

the period of uninterrupted light required by the Book of Mormon sign

of Messiah's birth; and the fact that so noted an authority as Veytia

[6] places that singular event before the fierce tempest attended by

darkness, restores the order of the events required by the Book of

Mormon account of those matters.

De Roo, quoting Bastian, [7] says:

Another circumstance of the Savior's death seems to be remembered

in Mexico, for it is related in its traditions that, at the

disappearance of Topiltzin or Quetzalcohuatl, [a native culture

hero most nearly resembling, as we shall see, the appearance and

character of Messiah in the western world], both sun and moon were

covered in darkness, while a single star appeared in the heavens.

[8]

Here, clear enough, is allusion to the darkness that covered the land

at Messiah's death; may not the star, which here appears out of order,

according to Book of Mormon statements, really have been the one which

appeared to the Nephites as the sign of Messiah's birth?

II.

_The Signs of Messiah's Death._

The signs which were to be given to the inhabitants of the western

hemisphere of Messiah's death were foretold by a Lamanite prophet as

follows:

Behold, in that day that he shall suffer death, the sun shall be

darkened and refuse to give his light unto you; and also the moon,

and the stars; and there shall be no light upon the face of this

land, even from the time that he shall suffer death, for the space

of three days, to the time that he shall rise again from the dead;

yea, at the time that he shall yield up the ghost, there shall be

thunderings and lightnings for the space of many hours, and the

earth shall shake and tremble, and the rocks which are upon the

face of this earth; which are both above the earth and beneath,

which ye know at this time are solid, or the more part of it is

one solid mass, shall be broken up; yea, they shall be rent in

twain, and shall ever after be found in seams and in cracks, and in

broken fragments upon the face of the whole earth; yea, both above

the earth and beneath. And behold, there shall be great tempests,

and there shall be many mountains laid low, like unto a valley,

and there shall be many places which are now called valleys, which

shall become mountains, whose height is great. And many highways

shall be broken up, and many cities shall become desolate, and many

graves shall be opened, and shall yield up many of their dead;

and many saints shall appear unto many. And behold thus hath the

angel spoken unto me; for he said unto me, that there should be

thunderings and lightnings for the space of many hours; and he

said unto me that while the thunder and the lightning lasted and

the tempest, that these things should be, and that darkness should

cover the face of the whole earth [9] for the space of three days.

[10]

This prediction was literally and awfully fulfilled. Mormon's condensed

account of it being as follows:

And it came to pass in the thirty and fourth year, in the first

month, in the fourth day of the month, there arose a great storm,

such an one as never had been known in all the land; and there was

also a great and terrible tempest; and there was terrible thunder,

insomuch that it did shake the whole earth as if it was about to

divide asunder; and there were exceeding sharp lightnings, such as

never had been known in all the land. And the city of Zarahemla

did take fire; and the city of Moroni did sink into the depths of

the sea, and the inhabitants thereof were drowned; and the earth

was carried up upon the city of Moronihah, that in the place of

the city there became a great mountain; and there was a great and

terrible destruction in the land southward. But behold, there

was a more great and terrible destruction in the land northward;

for behold, the whole face of the land was changed, because of

the tempest, and the whirlwinds, and the thunderings, and the

lightnings, and the exceeding great quaking of the whole earth;

and the highways were broken up, and the level roads were spoiled,

and many smooth places became rough, and many great and notable

cities were sunk, and many were burned, and many were shaken till

the buildings thereof had fallen to the earth, and the inhabitants

thereof were slain; and the places were left desolate; and there

were some cities which remained; but the damage thereof was

exceeding great, and there were many in them who were slain; and

there was some who were carried away in the whirlwind; and whither

they went, no man knoweth, save they know that they were carried

away; and thus the face of the whole earth became deformed, because

of the tempests, and the thunderings, and the lightnings, and the

quaking of the earth. And behold, the rocks were rent in twain;

they were broken up upon the face of the whole earth, insomuch,

that they were found in broken fragments, and in seams, and in

cracks, upon all the face of the land. And it came to pass that

when the thunderings, and the lightnings, and the storm, and the

tempest, and the quakings of the earth did cease--for behold, they

did last for about the space of three hours; and it was said by

some that the time was greater; nevertheless, all these great and

terrible things were done in about the space of three hours; and

then behold, there was darkness upon the face of the land. And it

came to pass that there was thick darkness upon all the face of the

land, insomuch, that the inhabitants thereof who had not fallen,

could feel the vapour of darkness; and there could be no light

because of the darkness; neither candles, neither torches; neither

could there be fire kindled with their fine and exceedingly dry wood,

so that there could not be any light at all; and there was not any

light seen, neither fire, nor glimmer, neither the sun, nor the

moon, nor the stars, so great were the mists of darkness which were

upon the face of the land. And it came to pass that it did last for

the space of three days, that there was no light seen; and there

was great mourning, and howling, and weeping among all the people

continually; yea, great were the groanings of the people, because

of the darkness and the great destruction which had come upon them.

[11]

From the Book of Mormon we learn that it was in the morning that these

terrible cataclysms began, and then were followed by the three days of

darkness: for in giving an account of the passing away of this terrible

calamity, Mormon says: "Thus did the the three days pass away. And it

was in the morning, and the darkness dispersed from all the face of the

earth and the earth did cease to tremble." [12] On this matter of the

signs of Messiah's crucifixion taking place "in the morning," according

to American time, the late Orson Pratt made the following valuable

comment:

This book, the Book of Mormon, informs us that the time of day

at which Jesus was crucified, I mean the time of day here in

America, was in the morning; the New Testament tells us that

Jesus was crucified in Asia in the afternoon, between the sixth

and ninth hour according to the Jews' reckoning. They commenced

their reckoning at six o'clock in the morning, and consequently

the sixth hour would be twelve o'clock at noon, and the ninth hour

three o'clock in the afternoon. Jesus, from the sixth to the ninth

hour, in other words from twelve o'clock to three, was hanging

on the cross. Now the Book of Mormon, or the historians whose

records it contains, when relating the incidents that transpired

at the time of the crucifixion--the darkness that was spread over

the face of the land, the earthquakes, the rending of rocks, the

sinking of cities and the whirlwinds--say these events occurred

in the morning; they also say that darkness was spread over the

face of the land for the space of three days. In Jerusalem it was

only three hours. But the Lord gave them a special sign in this

country and the darkness lasted three days, and at the expiration

of three days, and three nights of darkness, it cleared off, and it

was in the morning. That shows that, according to the time of this

country, [America] the crucifixion must have taken place in the

morning.

Says one, "Is not this a contradiction between the Book of Mormon

and the New Testament?" To an unlearned person it would really be a

contradiction, for the four Evangelists place it [the time during which

Jesus was on the cross] from twelve to three in the afternoon, while

the Book of Mormon says in the morning. An unlearned person, seeing

this discrepancy, would say, of course, that both books cannot be true.

If the Book of Mormon be true the Bible cannot be; and if the Bible be

true the Book of Mormon cannot be.

I do not known that anybody ever brought up this objection, for I do

not think they ever thought of it. I do not think that the Prophet

Joseph, who translated the book, ever thought of this apparent

discrepancy. "But," says one, "how do you account for it being in

the morning in America and in the afternoon in Jerusalem?" Simply by

the difference in longitude. This would make a difference of time of

several hours; for when it would be twelve at noon in Jerusalem it

would only be half-past four in the morning in the north-west part

of South America, where the Book of Mormon was then being written.

Seven and a half hours difference in longitude would account for

this apparent discrepancy; and if the Book of Mormon had said the

crucifixion took place in the afternoon we should have known at once

that it could not be true. This is incidental proof to learned or

scientific men that they cannot very well reason away, and especially

when the instrument [i. e. Joseph Smith] who brought forth the Book of

Mormon is considered. It must be remembered that he was but a youth,

and unlearned; and, when he translated this work, I presume that he was

unaware that there was any difference in the time of day, according to

the longitude, in different parts of the earth. I do not suppose that

Joseph ever thought about it to the day of his death. I never heard him

or any other person bring forth this as confirmatory evidence of the

divine authenticity of the Book of Mormon. I never thought of it myself

until years after Joseph's death; but when I did reflect upon it, I

could see the reason why the Lord, through his servants, has said in

the Book of Mormon, that the crucifixion took place in the morning. [13]

In addition to the passages already quoted, giving the native

traditions which, doubtless contain references to the cataclysms at the

death of Messiah, as well as to the signs of his birth, Bancroft gives

a Toltec tradition directly bearing on the subject, as follows:

The sun and moon were eclipsed, the earth shook, and the rocks were

rent asunder, and many other things and signs happened, though

there was no loss of life. This was in the year Ce Calli, which,

the chronology being reduced to our system, proves to be the same

date when Christ our Lord suffered, 33 A. D. [14]

The statement in the foregoing that there was no loss of life resulting

from this cataclysm is the only item that mars its perfect agreement

with the Book of Mormon incident.

Bouturini, commending the exact chronology of the ancient Mexicans

says: "No pagan nation refers primitive events to fixed creation of

the world, of the deluge, of the confusion of tongues at the time

of the Tower of Babel, of the other epochs and ages of the world,

of their ancestors' long travel in Asia, with the years precisely

distinguished by their corresponding characters. They record in

the year of Seven Rabbits the great eclipse which happened at the

crucifixion of Christ our Lord. [15]

The date assigned for this eclipse of sun and moon (darkness), and the

attendant earthquakes in the foregoing quotations, is corroborated in

a very remarkable manner by the native Peruvian historian Montesinos,

quoted by Rivero and Tschudi. In giving a list of the Peruvian

monarchs, when reaching the sixtieth, Manco-Capac III., our authors say:

According to the Amautas [Peruvian "wise men," or philosophers]

this prince reigned in the year two thousand nine hundred and fifty

after the deluge, and consequently at the birth of Jesus Christ, an

epoch when Peru had reached her highest elevation and extension.

[16]

Following this sixtieth monarch came Cayo-Manco-Capec III., who reigned

twenty years. He was followed by Sinchi-Ayar-Manco, who reigned seven

years. He, by Huamantaco-Amauta, who reigned five years; which brings

us to the year thirty-two A. D., and then follows this statement by

our authors, which corroborates the date cited by Bancroft for the

cataclysm under consideration, viz:

During his reign [thirty-two or thirty-three A. D.], [17] they

experienced earthquakes that lasted several months. [18]

Brasseur de Bourbourg, [19] to whom Bancroft gives high praise as an

authority on the languages and traditions of Central America, speaks

of physical cataclysms which, according to the native traditions, took

place in that part of America, and which are undoubtedly the imperfect

accounts of those cataclysms which occurred at the death of Messiah,

as recorded in the Book of Mormon. Brasseur became infatuated with the

Atlantis theory, and regarded the native American traditions concerning

the physical convulsions in nature as describing the submergence of

the ancient Atlantis. With the theory of the learned Frenchman I have

nothing to do. He may have made a wrong application of the facts of

the native traditions. I think he did. But what I am interested in

is the fact that so highly commended an authority draws from native

sources the tradition of physical cataclysms which so nearly accord

with the statements of fact in the Book of Mormon. [20] After relating

Brasseur's connection with the Atlantis theory, Baldwin says:

In the first place, Brasseur de Bourbourg claims that there is in

the old Central American books a constant tradition of an immense

catastrophe of the character supposed [i. e., the convulsions which

submerged Atlantis]; that this tradition existed every where among

the people when they first became known to Europeans; and that

recollections of the catastrophe were preserved in some of their

festivals, especially in one celebrated in the month of Izcalli,

which was instituted to commemorate this frightful destruction

of land and people, and in which "princes and people humbled

themselves before the divinity, and besought him to withhold a

return of such terrible calamities." This tradition affirms that

a part of the continent extending into the Atlantic was destroyed

in the manner supposed, [submerged] and appear to indicate that

the destruction was accomplished by a succession of frightful

convulsions. Three are constantly mentioned, and sometimes there

is mention of one or two others. "The land was shaken by frightful

earthquakes, and the waves of the sea combined with volcanic fires

to overwhelm and ingulf it." Each convulsion swept away portions

of the land, until the whole disappeared, leaving the line of the

coast as it is now. Most of the inhabitants, overtaken amid their

regular employments, were destroyed; but some escaped in ships,

and some fled for safety to the summits of high mountains, or

to portions of the land which, for the time, escaped immediate

destruction. Quotations are made from the old books in which this

tradition is recorded which appear to verify his report of what is

found in them. To criticise intelligently his interpretation of

their significance, one needs to have a knowledge of those books

and tradition equal at least to his own. [21]

Nadaillac also refers to the native traditions collected by Brasseur on

this subject and quotes him as follows:

If I may judge from allusions in the documents that I have been

fortunate enough to collect, there were in these regions, at that

remote date, convulsions of nature, deluges, terrible inundations,

followed by the upheaval of mountains, accompanied by volcanic

eruptions. These traditions, traces of which are also met with in

Mexico, Central America, Peru, and Bolivia, point to the conclusion

that man existed in these various countries at the time of the

upheaval of the Cordilleras, and that the memory of that upheaval

has been preserved: [22]

Treating of a number of old Central American traditions on his own

account, Nadaillac says:

Other traditions allude to convulsions of nature, to inundations,

and profound disturbances, to terrible deluges, in the midst of

which mountains and volcanoes suddenly rose up. [23]

Nothing, perhaps, connected with the signs of Messiah's death would

be more impressive than the awful fact of the three days' darkness,

and nothing would be more likely to be preserved in the traditions of

the people than this singular fact. From generation to generation it

would be remembered with terror. It is beyond question the traditional

remembrance of that event which so terrorized the native Americans

at every recurrence of an eclipse of the sun. Of this fact Bancroft

remarks:

The Mexicans were much troubled and distressed by an eclipse of

the sun. They thought that he was much disturbed and tossed about

by something, and that he was becoming seriously jaundiced. This

was the occasion of a general panic, women weeping aloud, and men

howling and shouting and striking the hand upon the mouth. There

was an immediate search for men with white hair and white faces,

and these were sacrificed to the sun, amid the din and tumult of

singing and musical instruments. It was thought that should the

eclipse become once total, there would be an end of the light, and

that in the darkness the demons would come down to the devouring of

the people. [24]

It was also the traditional remembrance of the terror of darkness,

connected with the death of Messiah, which undoubtedly created the

anxiety concerning the renewal of fire at the conclusion of each cycle

of fifty-two years recognized in the Mexican chronology. The Mexicans,

as represented in some of the notes we have quoted from different

authors, hold the tradition of the destruction of the world at four

successive epochs. And, says, Prescott:

They looked forward confidently to another such catastrophy, to

take place like the preceding, at the close of a cycle, when the

sun was to be effaced from the heavens, the human race from the

earth, and when darkness of chaos was to settle on the habitable

globe. The cycle would end in the latter part of December, and,

as the dreary season of the winter solstice approached, and the

diminished light of day gave melancholy presage of its speedy

extinction their apprehensions increased; and on the arrival

of the five unlucky days which close the year, they abandoned

themselves to despair. They broke in pieces the little images of

their household gods, in whom they no longer trusted. The holy

fires were suffered to go out in the temples, and none were lighted

in their own dwellings. Their furniture and domestic utensils

were destroyed; their garments torn in pieces; and everything

was thrown into disorder, for the coming of the evil genii who

were to descend on the desolate earth. On the evening of the last

day, a procession of priests, assuming the dress and ornaments of

their gods, moved from the capital towards a lofty mountain, about

two leagues distant. They carried with them a noble victim, the

flower of their captivities, and an apparatus for kindling the

new fire, the success of which was an augury of the renewal of

the cycle. On reaching the summit of the mountain, the procession

paused till midnight; when, as the constellation of the Pleiades

approached the zenith, the new fire was kindled by the friction of

the sticks placed on the wounded breast of the victim. The flame

was soon communicated to a funeral pile, on which the body of the

slaughtered captive was thrown. As the light streamed up towards

heaven, shouts of joy and triumph burst forth from the countless

multitudes who covered the hills, the terraces of the temples and

the house-tops, with eyes anxiously bent on the mount of sacrifice.

Couriers, with torches lighted at the blazing beacon, rapidly bore

them over every part of the country; and the cheering element was

seen brightening on altar and hearthstone, for the circuit of many

a league, long before the sun, rising on his accustomed track,

gave assurance that a new cycle had commenced its march, and that

the laws of nature were not to be reversed for the Aztecs. The

following thirteen days were given up to festivity. [25]

Whence this terror of the darkness? Whence this rejoicing at the

assurance of continued light, unless back of both terror and rejoicing

somewhere in the history of the people there was some such circumstance

as described in the Book of Mormon which gave cause for this terror

of darkness on the one hand, and the rejoicing at the assurance of a

continuation of light on the other?

Footnotes

1. Helaman xiv: 3, 5.

2. III. Nephi i: 15, 21.

3. Native Races, Bancroft, Vol. V., p. 566.

4. Native Races, Bancroft, Vol. V., pp. 209, 210.

5. See Helaman xiv: 3, 4, 5; and III. Nephi 1: 15-21.

6. Don Mariano Veytia was born of an ancient and highly respected

family at Puebli, Mexico, 1718. After finishing his academic education

he went to Spain where he was kindly received at court. He visited

several other countries of Europe, made himself acquainted with

their languages and returned home and devoted the rest of his life

chiefly to the illustration of the national history and antiquities

of his country. He composed various works, but his "Antiquities of

Mexico" is the only one which went to press. His history covers the

whole period from the first occupation of Aauhuac to the middle of

the fifteenth century, at which time his labors were unfortunately

terminated by his death, which occurred in 1780. In the early portion

of his "Antiquities" he endeavored to trace the migratory movements

and historic annals of the race who entered the country. "Every page,"

remarks Prescott, "bears testimony of the extent and fidelity of his

researches." (Conquest of Mexico, Vol. I., p. 40.) The author of the

history of the "Antiquities of Mexico," tom. I., chapter ii, dates

the first migration of the Nahuas from the year 2,237, after the

creation" quoted by Nadaillac "Prehistoric America," p. 261. This date

is somewhat in agreement with the time at which the Book of Mormon

represents the Jaredites as arriving in the western world.

7. Adolf Bastian was born in June, 1826. He was a Prussian ethnologist

of note, being professor of that science at Berlin, and demonstrator

of the ethnological museum. He succeeded Virchow as president of the

Berlin Anthropological society. He traveled in Peru, Columbia and

Central America in 1851-66. It is from his works that De Roo quotes the

above tradition.

8. History of America Before Columbus, p. 431.

9. "Darkness cover the face of the whole earth," etc. This expression

should be understood as limited by one that precedes it in the

quotation, viz., "there should be no light upon the face of this land,"

meaning America. Nothwithstanding the "face of the whole earth" the

darkness was limited to the western hemisphere.

10. Helaman xiv: 20-27.

11. III. Nephi viii: 5-23.

12. III. Nephi x: 9 and note 'f.'

13. Orson Pratt, Journal of Discourses, Vol. XIII., pp. 128, 129.

14. Native Races, Vol. V., p. 210.

15. Kingsborough's Mexican Antiquities, Vol. VI., p. 176, note.

Bouturini is an authority frequently quoted by Prescott, who has an

extended note upon the valuable collection of native memorials of

primitive civilization of America made by Bouturini. (See "Conquest

of Mexico" Vol. I., p. 126). He was a Milanese by birth, and came to

America in 1735 on some business of the Countess Santibanez, a lineal

descendant of Montezuma. While in America he traveled extensively in

Mexico and Central America, and made the before mentioned collection

of memorials. Baldwin also mentions him with approval. (See "Ancient

America," p. 195.)

16. Peruvian Antiquities, Tschudi, p. 59.

17. Peruvian Antiquities, Tschudi, p. 60. Compare III. Nephi, chap.

viii.

18. I say the year A. D. 32, or 33, for the reason that we do not

know how long the reign of Manco-Capac III--who is represented in

the foregoing quotation as reigning "at the time of the birth of

Christ"--continued after the birth of Messiah; not long evidently; but

sufficiently long to make up the difference between A. D. 32 and the

time of Messiah's death. Baldwin also refers to the same event, Ancient

America, p. 266.

19. Born in France, 1814. Died at Nice, 1874. A French clergyman,

ethnologist and author. He was teacher and priest in Canada and the

United States 1845-48. From 1854-1863 he traveled extensively in Mexico

and Central America studying Indian antiquities and ancient manuscripts.

20. Native Races, Vol. V., pp. 127, 129.

21. Ancient America, pp. 176, 177.

22. Pre-Historic America, pp. 16, 17.

23. Pre-Historic America, p. 527.

24. Native Races, Vol. III., p. 110.

25. Conquest of Mexico, Vol. I., pp. 105, 106.

CHAPTER XXXI

INDIRECT EXTERNAL EVIDENCES--AMERICAN TRADITIONS. (Continued.)

I.

_Messiah in the Western Hemisphere._

The appearance of Messiah in the western hemisphere, no less than the

signs of his birth and death, is a circumstance that would undoubtedly

find lodgment in the tradition of the native Americans. The manner of

it, as described in the Book of Mormon, was as follows: It appears that

a short time after the cataclysms which were the sign to the western

world of Messiah's death, a number of people in the land Bountiful--a

district of country in South America where the isthmus of Panama joins

the south continent, and most likely including some part of that

isthmus--were in the vicinity of a temple that had escaped destruction,

and were conversing upon the many physical changes which had taken

place in the land, and also of this same Jesus, of whose death they had

received such appalling evidences, when--but let me quote the account

of the event from the Book of Mormon:

And it came to pass that while they were conversing one with

another, they heard a voice as it came out of heaven; and they cast

their eyes round about, for they understood not the voice which

they heard; and it was not a harsh voice, neither was it a loud

voice; and notwithstanding it being a small voice, it did pierce

them that did hear to the centre, insomuch that there was no part

of their frame that it did not cause to quake; yea, it did pierce

them to the very soul and did cause their hearts to burn. And it

came to pass that again they heard the voice, and they understood

it not; and again the third time they did hear the voice, and did

open their ears to hear it; and their eyes were towards the sound

thereof; and they did look steadfastly towards heaven, from whence

the sound came; and behold the third time they did understand the

voice which they heard; and it said unto them, "Behold my beloved

son, in whom I am well pleased, in whom I have glorified my name:

hear ye him." And it came to pass as they understood, they cast

their eyes up again towards heaven; and behold, they saw a man

descending out of heaven; and he was clothed in a white robe, and

he came down and stood in the midst of them, and the eyes of the

whole multitude were turned upon him, and they durst not open their

mouths, even one to another, and wist not what it meant, for they

thought it was an angel that had appeared unto them. And it came to

pass that he stretched forth his hand and spake unto the people,

saying, Behold, I am Jesus Christ, whom the prophets testified

should come into the world; and behold, I am the light and the life

of the world; and I have drunk out of that bitter cup which the

Father hath given me, and have glorified the Father in taking upon

me the sins of the world, in the which I have suffered the will of

the Father in all things from the beginning. And it came to pass

that when Jesus had spoken these words, the whole multitude fell to

the earth, for they remembered that it had been prophesied among

them that Christ should shew himself unto them after his ascension

into heaven. [1]

The task before us now is to ascertain if there is anything in the

native American traditions which sustain the probability of this

historical incident. Of course the reader must not be surprised if he

finds the native traditions on such a subject very much confused. All

such traditions, as I have before remarked, are so confused. Besides

it must be remembered that there were several great characters among

the inhabitants of the western world, according to the Book of Mormon,

who would likely be confounded with Messiah in the native traditions;

such as Moriancumr and Coriantumr among the Jaredites, the first and

the last great leaders, respectively, of that ancient people. Then

there is the first Nephi, Mulek, the first Mosiah, and several of the

Lord's apostles chosen from among the Nephites that are likely to be

confounded with Messiah and their mission with his ministry among

the people. But notwithstanding this confusion, I think evidences

of this advent of Messiah in the western world are traceable in the

native traditions; and I should be much disappointed if I had found it

otherwise, for of all incidents in Book of Mormon history, the advent

of Messiah is the most important.

II.

_Of the Culture-Heroes of America._

Speaking of American "culture-heroes" in general, Bancroft says:

Although bearing various names and appearing in different

countries, the American culture-heroes all present the same general

characteristics. They are all described as white, bearded men,

generally clad in long robes; appearing suddenly and mysteriously

upon the scene of their labors, they at once set about improving

the people by instructing them in useful and ornamental arts,

giving them laws, exhorting them to practice brotherly love and

other Christian virtues, and introducing a milder and better form

of religion; having accomplished their mission, they disappear

as mysteriously and unexpectedly as they came; and finally,

they are apotheosized and held in great reverence by a grateful

posterity. In such guise or on such mission did Quetzalcohuatl

appear in Cholula, Votan in Chiapas, Wixepecocha in Ojaca, Zamna,

and Cukulcan with his nineteen disciples, in Yucatan, Gucumatz in

Guatemala, Viracocha in Peru, Sume and Paye-Tome in Brazil, the

mysterious apostle mentioned by Rosales, in Chili, and Bochica in

Colombia. Peruvian legends speak of a nation of giants who came by

sea, waged war with the natives, and erected splendid edifices,

the ruins of many of which still remain. Besides these, there are

numerous vague traditions of settlements or nations of white men,

who lived apart from the other people of the country, and were

possessed of an advanced civilization. [2]

I suggest, in passing, that the part of the tradition which relates to

the existence "of settlements or nations of white men who lived apart

from the other people of the country, and were possessed of an advanced

civilization," refers to those conditions that prevailed when the

Nephites and Lamanites occupied the land; the former an industrious,

civilized race, the latter an idle, savage race, conditions frequently

referred to in the Book of Mormon, in describing the status of the

Nephites and Lamanites, respectively.

Observe also that Bancroft, in the foregoing statement, says of some

of the characters that, having accomplished their mission, they

mysteriously disappeared. There are several such characters spoken

of in the Book of Mormon. Such was the case with the second Alma, a

noted Nephite character of the first half of the century immediately

preceding the advent of Messiah. He was the first president or "judge"

of the Nephite republic, also high priest of the Church, uniting in his

person the two offices--a thing not unusual among the Nephites, [3]

nor among the native Americans, if their annals may be trusted. [4]

After completing his life's mission, and making a remarkable prediction

concerning the destruction of the Nephite people, Alma departed out

of the land, "and it came to pass that he was never heard of more; as

to his death or burial we know not of. Behold, this we know, that he

was a righteous man; and the saying went abroad in the church that

he was taken by the Spirit, or buried by the hand of the Lord." [5]

In a similar manner, Nephi, the father of Nephi, the apostle, a very

noted Nephite leader and prophet, departed out of the land in the same

mysterious manner. [6]

The quotation just made from Bancroft on the culture-heroes of

America represents them as quite numerous; we shall see, however, as

we proceed, that a number of them are the same person remembered in

different countries under different names and titles, and that in

the character and mission of each there is much similarity. Because

of this similarity, however, it must not be supposed that it is my

intention to claim each of these "culture heroes" as a more or less

tradition-distorted representation of Messiah; and the life and

mission of the culture-hero a distorted account of Messiah's advent

and mission among the Nephites. Quite to the contrary, I believe that

the traditions concerning some of these "culture-heroes" more nearly

represent other Book of Mormon characters than they do Messiah. Such,

for instance, is Votan, the supposed founder of the Maya confederation.

Some things in his character and career make him more nearly resemble

Moriancumr, the leader of the Jaredite colony, than Messiah. Bancroft,

in one summary of the legends respecting him, says:

Votan, another mysterious personage, closely resembling

Quetzalcohuatl in many points, was the supposed founder of the

Maya civilization. He is said to have been a descendant of Noah and

to have assisted at the building of the Tower of Babel. After the

confusion of tongues he led a portion of the dispersed people to

America. There he established the kingdom of Xibalba and built the

city of Palenque. [7]

Then again, in some respects, Votan resembles the first Nephi. He

is said to have come to America one thousand years B. C.; [8] Nephi

came early in the sixth century B. C.; Votan brought with him seven

families; the Nephite colony, as nearly as may be estimated, on

reaching America, consisted of eight families. [9] Votan came to

America by divine commandment; so, too, did the Nephite colony. [10]

Votan wrote a book, in which he inscribed a complete record of all he

had done; [11] so, also, did Nephi. [12] Votan united in his person the

qualities of high priest and king; so, also, did Nephi.

After saying all this, however, it has to be admitted that there are

some things in the legends concerning Votan which do not run parallel

with the career of Nephi. Such, for instance, as his alleged visit to

Spain, Rome, Jerusalem, where, in the latter place, he saw the temple

of Solomon building; also his visit to the Euphrates valley, where

he saw the unfinished Tower of Babel. The part of his story which

describes his finding in America a colony of the same race as his

own people, reminds one of the first Mosiah, who found the people of

Zarahemla, in the valley of the Sidon. It will be remembered that these

people came from Jerusalem, were Jews, and are known as the colony of

Mulek. These varied legends concerning Votan resembling in the respects

here pointed out the several Book of Mormon characters, lead one to

regard as reasonable the supposition advanced by nearly all writers who

speak of him, that Votan is a generic name; and that the legends which

center about this name represent the exploits of several of America's

culture-heroes, [13] and, as I believe, of several Book of Mormon

characters.

III.

_The Peruvian Tradition of the Messiah._

The natives of Chili have the following tradition concerning one

of their culture-heroes, which closely resembles Messiah as he was

revealed to the Nephites:

Rosales, in his inedited (i. e. unpublished) History of Chili,

declares that the inhabitants of that extremely southern portion

of America, situated at the distance of so many thousand miles

from New Spain, and who did not employ paintings to record

events, accounted for their knowledge of some of the doctrines of

Christianity by saying, "that in former times, as they had heard

their fathers say, a wonderful man had come to that country,

wearing a long beard, with shoes, and a mantle such as the Indians

carry on their shoulders, who performed many miracles, cured the

sick with water, caused it to rain, and their crops and grain

to grow, kindled fire at a breath, and wrought other marvels,

healing at once the sick, and giving sight to the blind; and that

he spoke with as much propriety and elegance in the language of

their country as if he had always resided in it, addressing them

in words very sweet and new to them, telling them that the Creator

of the universe resided in the highest place of heaven, and that

many men and women who were resplendent as the sun dwelt with him.

They say that he shortly afterwards went to Peru, and that many, in

imitation of the habit and shoes which that man used, introduced

among themselves the fashion of wearing shoes, and the loose mantle

over the shoulders, either fastened with a clasp at the breast, or

knotted at the corners, whence it may be inferred that this man was

some apostle whose name they do not know." [14]

The points of comparison between the character referred to in the

foregoing quotation and the Messiah in his ministry among the Nephites,

are:

First: In personal appearance, if due allowance be made for the

imperfect description in the legend.

Second: In the character of the work performed, especially in

the matter of healing of the sick. While in their midst Jesus is

represented as saying to the Nephites:

Have ye any that are sick among you, bring them hither. Have ye

any that are lame, or blind, or halt, or maimed, or leprous, or

that are withered, or that are deaf, or that are afflicted in

any manner? Bring them hither and I will heal them, for I have

compassion upon you; my bowels are filled with mercy; for I

perceive that ye desire that I shew unto you what I have done unto

your brethren at Jerusalem, for I see that your faith is sufficient

that I should heal you. And it came to pass that when he had thus

spoken, all the multitude, with one accord, did go forth with their

sick, and their afflicted, and their lame, and with their blind,

and with their dumb, and with all them that were afflicted in any

manner; and he did heal them every one as they were brought forth

unto him. [15]

Third: In relation to the graciousness of his language, the third Nephi

represents the Savior as praying for the Nephites in this manner:

And the things which he prayed cannot be written, and the multitude

did bear record who heard him. And after this manner did they

bear record: "The eye hath never seen, neither hath the ear heard

before, so great and marvelous things as we saw and heard Jesus

speak unto the Father, and no tongue can speak, neither can there

be written by any man, neither can the heart of man conceive so

great and marvelous things as we both saw and heard Jesus speak;

and no one can conceive of the joy which filled our souls at the

time we heard him pray for us unto the Father." [16]

Fourth: Relative to teaching the people, that many men and women were

resplendent in their glory and were already dwelling with God, the Book

of Mormon mentions the circumstance of Jesus taking very great pains to

have recorded in the Nephite annals the fact that many of the ancient

Saints arose from the dead and appeared unto many and ministered

unto them; [17] and from the whole tenor of his instructions to the

Nephites, as found in III. Nephi, it is clear that there was ever

present in his thought the fact of redeemed and glorified immortals

dwelling with God in his kingdom.

Fifth: The reference in the quotation to the departure of the man-God

for another land is paralleled in the Book of Mormon account of Jesus,

where he is represented as declaring the existence of the lost tribes

of the house of Israel, and the declaration of his intention to visit

them. "Now," said he, "I go unto the Father, and also to show myself

unto the lost tribes of Israel, for they are not lost unto the Father,

for he knoweth whither he hath taken them." [18]

IV.

_Topilitzen Quetzalcohuatl._

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]

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]

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.

Footnotes

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.

CHAPTER XXXII

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.

_Garcia._

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]

II.

_Lord Kingsborough's Views._

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]

III.

_Adair's Evidences._

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.

The Discovery of Hebrew Relics.

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:

I.

_The Pittsfield Hebrew 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]

II.

_The Newark Hebrew Tablet._

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]

In connection with his comments on this Newark Tablet Elder Pratt also

makes the following statement:

"HAVE MERCY ON ME A NEPHITE."

Five years after the discovery of this remarkable memento of the

ancient Israelites on the American continent, [the Newark Tablet],

and thirty-five years after the Book of Mormon was in print,

several other mounds in the same vicinity of Newark were opened,

in several of which Hebrew characters were found. Among them was

this beautiful expression, buried with one of their ancient dead,

"May the Lord have mercy on me a Nephite." It was translated a

little differently, viz., "Nephel." Now we well know that Nephi,

who came out of Jerusalem six hundred years before Christ, was

the leader of the first Jewish [Israelitish--Lehi's colony was

made up of families from the tribes of Manasseh and Ephraim. See

Vol. I., pages 167-8.] colony across to this land, and the people,

ever afterwards, were called "Nephites," after their inspired

prophet and leader. The Nephites were a righteous people and had

many prophets among them; and when they were burying one of their

brethren in these ancient mounds, they introduced the Hebrew

characters signifying "May the Lord have mercy on me, a Nephite."

This is another direct evidence of the divine authenticity of

the Book of Mormon, which was brought forth and translated by

inspiration some thirty-five years before this inscription was

found. [14]

Footnotes

1. Native Races, Vol. V., p. 84.

2. But, it might be suggested, more closely resembles the story of

Lehi's colony at its departure from Jerusalem and its journey to

America.

3. Bancroft, Native Races, Vol. V., pp. 79-83.

4. Native Races, Vol. V., pp. 84, 85, 86, 87, 88, 90, 91.

5. Bancroft, Native Races, Vol. V., pp. 91, 92, 93 and notes.

6. View of the Hebrews; or the Tribes of Israel in America, pp. 219,

220. The above account is also quoted by Josiah Priest, American

Antiquities, pp. 68, 69. Also by Bancroft, Native Races, Vol. V., pp.

93, 94.

7. Bancroft, Native Races, Vol. V., pp. 94, 95.

8. See especially the teachings of the prophet Abinadi in Mosiah,

chapter xii and xiii, where the Ten Commandments are expounded as the

sum of the law of Moses, and its relation to the whole plan of God for

the salvation of men defined.

9. Alma lxiii: 12. Orson Pratt in a foot note on the passage suggests:

"Those innumerous copies of sacred books were undoubtedly transcribed

directly from or compared with, the records on the original metallic

plates."

10. See Alma xxxvii.

11. Alma xii: 12-15; xxiii: 4-5; xxxiii: 12-15.

12. It may be objected that this Newark Tablet with the Ten

Commandments written upon it in ancient Hebrew, can be of no value

as evidence for the Book of Mormon, since that book was engraved in

characters called "reformed Egyptian." That is to say, it was written

in Egyptian characters somewhat altered by the Nephites in the course

of time--such changes take place in all written languages. But the

Nephites also wrote, to a limited extent, at least (and it would

most probably be in such cases as making a transcript of the Ten

Commandments), in Hebrew (See Mormon ix, 32, 33). Hence the importance

of the Newark Tablet as an ancient Nephite relic.

13. Journal of Discourses, Vol. XIII., p. 131, the discourse was

delivered April 10th, 1870, Salt Lake City.

14. Journal of Discourses, Vol. XIII., p. 131.

CHAPTER XXXIII

OF THE DISCOVERY OF RELICS OTHER THAN HEBREW.

I.

_The Cincinnati Gold Plate._

Other discoveries of ancient American records, though evidently not

of Hebrew origin, should also be recorded, since they bear important

testimony to the fact that the ancient Americans did engrave records

on metallic plates. One of these records was found in the state of

Ohio, the other in Illinois. The first is the discovery of a gold plate

with raised characters engraven upon it, near Cincinnati, under the

following circumstances:

Mr. Benjamin E. Styles of Cincinnati, Ohio, while excavating the

earth for a cistern, in the year 1847, found, a few feet above

high water mark on the Ohio river, a gold plate. It was thrown

out with the loose earth while excavating about nine feet beneath

the surface. Said plate is of fine gold, three or four inches in

length, averaging about three-fourths of an inch in width, about

one-eighth of an inch in thickness, with the edges scolloped. In

the face of which was beautifully set another plate of the same

material, and fastened together by two pins, running through both.

This latter plate is full of ancient raised characters, beautifully

engraved upon its surface; the whole exhibiting fine workmanship.

The plate was examined by Dr. Wise, a very learned Rabbi of the

Jewish synagogue in Cincinnati, and editor of a Hebrew paper there,

who pronounced the characters to be mostly ancient Egyptian.

Such was the description of the circumstances under which the discovery

was made, and of the plate itself, by Elder Parley P. Pratt, to whom

Mr. Styles exhibited the plate, and related the circumstances of

its discovery. Elder Pratt communicated the facts to the "Mormon,"

published in New York, in a letter bearing date of January 1st, 1857.

[1] A cut of the relic was afterwards made and published by Drake and

Co., of St. Louis, printers, and with it the following certificate was

given: